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December 20, 2012


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Telebutcher: Actually, it makes perfect sense. That's how you'll know whether a Dharma teacher is authentic or not. The hoax will make you feel good. Be in the present moment, you are good just as you are, don't strive, there's nothing to attain - all the things we want to hear. - But the Zennist and other authentic voices of Dharma you'll sometimes find in the comment section of the Zennist or in other places, certainly if you travel across Asia, demand the impossible from us. They demand from us that we transcend what we are. That not soothing, it's not nice, it doesn't please us. Yet, deep down, it feels true. We know it's the real deal, because our ego feels offended, threatened, challenged.

I don't confess to understanding everything you say in your blog but it does seem to me you are one of the few who tell it how it should be rather than how we want it to be. If that makes any sense.


When the Buddha was alive many of his followers, including some who even attended him, could not recognize his Buddha-ness. Not even slightly. These were the puthujjanas, or worldly people. Unfortunately, there is not much that can be done for worldly people. They are lost. No great calamity will help them, either.

If you’re unable to arouse the Doubt when practicing Zen, you may fall
into self-indulgent and wild ways. Meeting others, you sing, dance, and
carry on. By the river and under trees you recite poetry, prattle and laugh.
Swaggering about busy places regardless of others, you convince yourself
that you’ve resolved the great matter. When you see a worthy teacher open
a meditation hall, establish rules for the sangha, do zazen, chant the name
of the Buddha and other virtuous acts, you let out a scornful laugh and
curse him. Since you’re unable to truly practice, you disturb others who are.
Not knowing how to truly recite the sutras, worship or confess your faults,
you hinder others who can. Unable to truly inquire, you interrupt those
who do. You can’t open your own meditation hall, so you interfere with
those who have. Unable to give a real Dharma talk, you interrupt those
who do. Seeing a worthy teacher present a Dharma talk in front of a large
congregation, you think up complicated questions and indulge in silly
exchanges, giving a Zen shout or a slap. The worthy teacher recognizes
such things as no more than ghostly spirits playing games. If he does not indulge you, however, you spread groundless rumors: “He doesn’t
understand the Dharma principle – what a pity!”This is not Zen. This is your wavering mind obsessed; if you continue this way, you will
fall into demonic paths and commit serious offenses. Once your good karma
is exhausted, you’ll fall into the hell of incessant suffering. “Even good
intentions have bad results.” Alas!
- Master Boshan

Sometimes I really wish tomorrow (21 dec) will be the day of a great calamity, one after which the current world will be so heavily damaged that there will be no going back to capitalism and materialism. A cataclysm that would force humanity to rethink itself, and turn away from blind passions towards renewed respect for the spiritual traditions and spiritual practitioners. But this is just a dream, or a nightmare, and I feel guilt for secretly coveting it.

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