The Zen Master's Dance - 24 - One Bright Pearl (Top of p. 89 to Middle of p. 94)

[Jundo]

Dear Precious Pearls, Each One of You,

We now begin Shobogenzo Ikka-Myoju, or "One Bright Pearl." Please read to page 94, stopping at the passage which begins, "Before, in his life as a fisherman ... ."

So, how do you answer, "If this body does not truly exist, where did this pain come from?" (1) Provide a rational, logical explanation based on Buddhist teachings on this question, and (2) next provide some expression of your understanding beyond mere words (although you will have to use words or a photo to tell me what it is! ) Would knowing this profoundly cure his pain?

Please respond without first checking others' responses.

Gassho, J
stlah

[DanielxSwish]

Greetings,

"If this body does not truly exist, where did this pain come from?"
(1) Provide a rational, logical explanation based on Buddhist teachings on this question.

I would say karma. Causes and conditions since beginningless time all perfectly came together to create the experience of the stubbed toe in that moment. There actually is a so-called "body," but it just does not exist the way we "think" it exists. This body is a part or a process of one whole thing. The pain comes from the separation of me, my, mine from rock, pain, other stuff. The pain is an experience; it is not separate from anything else. The experiencer/mind creates that pain.

I think. I really don't know.


(2) Next provide some expression of your understanding beyond mere words (although you will have to use words or a photo to tell me what it is! ) Would knowing this profoundly cure his pain?

I'll give it a shot. What comes to mind is...... The big bang


Gassho,
Daniel
satLAH

[Koriki]

1.
The pain comes from the skandhas, specifically the body(form) and the mind. Our mind interprets a sensation experienced by our body as pain. Our mind could also experience the same sensation as not-pain as well. When we realize our interconnectedness we can experience the sorrow and joy that appear to come from other people as our own.

2.
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Gassho, Koriki
s@lah

[Jundo]

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[Hosui]

1. Given that time is equivalent to being — which, ontologically speaking, is equivalent to my realising Buddha nature in this body and mind right here right now — then all being is a realisation of all time, at all time! Consequently, all phenomena of this universe, including this body and all the daily particularities of pains registered in this mind, are the one bright pearl. This inseparability of the particular from the universal (or how training is enlightenment) means that when you buy one get you get the other absolutely free! Universal bodies come bundled with particular pain, no strings attached.
2. So, the universe offers you a deal: trade-in your faulty linear notions of sequential time for the the brand spanking new eternal now. Don’t hesitate - Dial GYATE, GYATE, PARASAMGYATE right now! Those old Ancestors on your kechimyaku are waiting for your call. Your pain won't be cured, but you'll be cured of thinking pain can be cured.

Gassho
Hosui
sat/lah

[Jundo]

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[Hokuu]

So, how do you answer, "If this body does not truly exist, where did this pain come from?"
(1) Provide a rational, logical explanation based on Buddhist teachings on this question

1. Dukkha is one of the marks of existence. Nothing and no one can avoid it.
2. If my body does not exist, at least not in the absolute sense, the pain doesn't exist either. If that's so, it contradicts the previous statement.
Solution - acceptance of the fact that we truly live in the domain of the absolute and in the domain of the relative. Dualism is not some kind of unfortunate necessity, but the reality of life itself. The same is true about the Absolute.

(2) Next provide some expression of your understanding beyond mere words (although you will have to use words or a photo to tell me what it is! ) Would knowing this profoundly cure his pain?

image.png

Gassho
Hokuu
satlah

[Furyu]

(1) If things don't exist, then nothing has pain - this goes against our everyday experience. "The body does not truly exist" makes no sense if taken literally or nihilistically. Something must experience the pain. Since there is pain, the body exists in some way and there is a perceiver of the pain, but none of these things need exist inherently - that may be the point. Bodies are seen conventionally as solid entities through our perception and characterization of reality but they are always inherently empty by virtue of their co-dependent nature - a body is not a separate entity, it is the flow of all Dharmas, there is no separation. So, there is a body able to experience the pain but utlimately pain, body and experiencer are no other than the whole universe manifesting as flowing, momentary things, thus their dream-like quality from an ultimate view. The part about "who else can express them" conveys to me the idea that to rely on other's words without understanding them creates confusion. Shibei starts by thinking literally about the words he heard and the body's lack of real exisence but "stumbles" on the reality of conventional but impermanent existence. (Apologies, I just finished Mulamadhyamakakarika)
(2)
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Gasshō
sat-lah
Fūryū