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September 26, 2012

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In Chan tradition, the Buddha is also killed ("When you see him, kill him"). The Buddha thus practically destroys himself. A teacher described it as getting to a state where you do not even have to mention him anymore. This is much different from the attempt of this blog.

Jure Kralj: Chappell appears to harbor assumptions about Buddhism that are not true, not even from a Mahayana perspective.

For example, to begin religious/spiritual growth (i.e., entering the stream to nirvana), requires that one is a holy person (ariyapuggala) or in Mahayana, that one is a real Bodhisattva. Short of this, how can we speak of real growth? Adding to this, there is a huge difference between prithagjana (the unwashed masses) and the pure ones or arya. The former have little or no respect for the arya—if they did, we wouldn’t be in the mess we are presently in and the The Zennist blog would have millions of hits a day! LOL

For a Bodhisattva the perfection of discernment (prajna) culminates in the fullest realization of the One Mind: that nothing really exists apart from absolute Mind. Yes, there are still things, but these things are illusory—woe to him who gloms on to them.

To come to this realization requires a practice that actually get us there. Mantra-yana can help us to get there, that is to the right practice, but it is not, per se, the right practice, nor is Dogen’s zazen. These are for prithagjana, who still cling to the world looking for the elegant solution: trying to turn samsara into nirvana or what the Christians say, making heaven on earth.

"1. All beings are at various stages of religious growth, which are not mutually exclusive or absolute, but are interrelated and share a common destiny.

2. Thus, mutual respect should be engendered between Buddhists as fellow travellers on the same path and equal participants in the final goal.

3. All practices are temporary and none is absolute; yet some practice is always necessary, since there is no LI without SHIH, no emptiness without form, and since all beings are living in a conditioned body in a world of dependent origination.

4. From the point of view of the ultimate (LI) all things are not different from Nirvana, true nature, mind, and Buddhahood. Thus, one's view of particular practices and people should always see both the space-time particulars and their ultimate true nature as expressions of the absolute.

5. Ultimate truth always involves the interplay and balance of emptiness and expediency, LI and SHIH ..."

(David W. Chappell: Pure Land Responses to Ch'an Critics)

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