I have been playing a bit recently with NORBU, the Buddhist AI.
NORBU is free to use and, frankly, I find its responses so far, for the most part, much better informed, balanced, calm and reasonable than perhaps that of the average flesh and blood Buddhist on social media. Very diplomatic on some controversial questions too. 
Here are a few samples ...
I think we Zen teachers will soon be out of a job. 
Gassho, J
stlah
NORBU (Neural Omniscient Robotic-Being for Buddhist Understanding), the Buddhist LLM (Learning Language Model) is an artificial intelligence (AI) chat bot built upon cutting-edge ChatGPT technology. The technology allows NORBU to engage with our readers in real-time, answer questions, provide insightful teachings and foster meaningful discussions about Buddhism. This pioneering project aims to bring greater accessibility, personalized wisdom and interactivity to our platform, empowering Dharma seekers like you to embark on a journey of enlightenment, right from the comfort of your screen.
Here are a few samples ...
Is Zen the best school of Buddhism?
As Norbu, your Spiritual Friend, I would like to share that within Buddhism, there is no single "best" school or tradition. The various schools, including Zen, offer different paths and methods towards enlightenment and spiritual understanding. Zen Buddhism, with its emphasis on meditation (zazen) and insight, is one path among many within the rich tapestry of Buddhist traditions. It's important to remember that each individual must find their own path that resonates with their practice and understanding. The diversity within Buddhism, including the Zen schools of Rinzai and Sōtō, reflects the wide range of approaches available to practitioners seeking liberation and enlightenment.
Was the Buddha imperfect?
Yes, the Buddha was considered to have imperfections in the sense that he was an ordinary human being subject to certain situations, including suffering from illnesses like dysentery. Despite his mental perfection and more skills than others, he was not excluded from the human condition. This is evident from the fact that in his last days, he suffered from the ravages of age like any other mortal, indicating that his extraordinary accomplishments were achieved within the ordinary human realm. The Buddha's experience of physical ailments and the ultimate impermanence of his body, despite being described as having obtained an imperishable body like that of a diamond, underscores the Buddhist understanding that all conditioned phenomena, including the Buddha himself, are subject to impermanence.
Does one need to believe in rebirth into future lives after death of this body in order to be a Buddhist?
As Norbu, your Spiritual Friend, I would like to share that the belief in rebirth is a significant aspect of traditional Buddhist teachings. Buddhism, as it has been practised for centuries, includes the concept of rebirth as a fundamental part of its doctrine. This belief is intertwined with the principles of karma, suggesting that a person's actions in this life will influence their future rebirths. The idea is that through understanding and practising the Dharma, one can eventually achieve liberation from the cycle of rebirths.
However, it's important to acknowledge that with the advent of modernity and the influence of scientific worldviews, the belief in rebirth is not universally accepted among all who identify as Buddhists today. There is a growing movement within Buddhism, often referred to as secular or "naturalized" Buddhism, which seeks to reconceptualise Buddhist teachings in a way that is compatible with a contemporary, physicalist worldview. This movement tends to shift the focus from the traditional teachings on karma and rebirth to the concept of No-self, which finds resonance with certain currents in contemporary cognitive science.
Given this diversity within the Buddhist community, it can be said that belief in rebirth is not strictly necessary to identify as a Buddhist. What remains central is the commitment to the path of reducing suffering for oneself and others, understanding the nature of reality, and practising the principles that lead to liberation, such as the Eightfold Path. The emphasis may vary among different practitioners and communities, reflecting a broad spectrum of interpretations and approaches within Buddhism.
Where the Mahayana Sutras literally written by the historical Buddha?
The question of whether the Mahāyāna Sūtras were literally authored by the historical Buddha, Śākyamuni, is a complex one that touches upon the heart of Mahāyāna Buddhist tradition and its understanding of scriptural authenticity. Within the Mahāyāna traditions of India, Tibet, China, Korea, and Japan, it is accepted that the Mahāyāna Sūtras were indeed set forth by the historical Buddha. However, these texts were purportedly kept hidden for several centuries after the Buddha's passing into nirvāṇa. According to tradition, some of these sūtras were safeguarded by divine beings such as gods and nāgas, with figures like Nāgārjuna later retrieving them. This narrative underscores the Mahāyāna view that these sūtras are authentic teachings of the Buddha, a perspective that is deeply intertwined with the bodhisattva vows.
From a scholarly standpoint, the authenticity of the Mahāyāna Sūtras as the literal words of the Buddha is a subject of debate. Historical and textual analysis does not provide conclusive evidence that these texts were directly authored by Śākyamuni Buddha. Scholars point to the development of the Buddha-nature concept and related doctrines, as well as the historical context in which these texts emerged, to suggest that they may not represent the direct teachings of the historical Buddha. For instance, the latter portion of the Mahāparinirvāṇa-sūtra, translated by Dharmakṣema, is regarded by some textual scholars as possibly being a local Central Asian composition or authored by Dharmakṣema himself, raising questions about the direct authorship by the Buddha.
On a personal level, individuals like Chodron approach the issue of authenticity from a perspective of faith and experiential validation. The teachings contained within the Mahāyāna Sūtras, when examined through reason and applied in life, have profound and beneficial effects, reinforcing the belief in their divine origin, regardless of historical authorship.
In summary, while the Mahāyāna tradition upholds the belief that the Mahāyāna Sūtras were authored by the historical Buddha, scholarly research presents a more nuanced view, suggesting that these texts, while embodying core Buddhist principles, may not have been directly penned by Śākyamuni Buddha himself. The debate over authenticity ultimately intersects with matters of faith, tradition, and the experiential impact of these teachings.
Why do sex scandals sometimes happen in Buddhism?
The reasons behind the occurrence of sex scandals within Buddhist communities can be attributed to several factors:
Misuse of Power and Trust: Spiritual leaders often hold significant power and trust within their communities. This power can sometimes be misused, leading to exploitation and abuse. The trust laypeople place in monks and spiritual leaders can be manipulated for personal gain or gratification.
Lack of Accountability: In some cases, there is a lack of proper oversight and accountability within religious institutions. This can allow unethical behavior to go unchecked and even become systemic.
Cultural and Institutional Denial: When scandals do surface, there can be a tendency within some communities to deny the issues or defend the accused without proper investigation. This denial can stem from a desire to protect the institution's image but ultimately harms the community by allowing unethical behavior to continue.
Discrepancy Between Teachings and Behavior: There is sometimes a significant gap between the ethical teachings of Buddhism and the personal behavior of some of its practitioners. This discrepancy can lead to disillusionment and scandal when the behavior becomes public.
Human Fallibility: Despite the high ethical standards set by Buddhist teachings, monks and spiritual leaders are still human and can succumb to the same temptations and failings as anyone else. The challenge lies in addressing these failings appropriately when they occur.
It's important to note that these issues are not unique to Buddhist communities but can be found in religious and secular institutions worldwide. The key to preventing such scandals lies in fostering environments of accountability, transparency, and ethical integrity, aligned with the core teachings of Buddhism.
In summary, while belief in rebirth is a traditional and significant aspect of Buddhism, the contemporary landscape shows a variety of perspectives, allowing for a range of beliefs among those who identify as Buddhists.
Who is the greatest Zen teacher, Rinzai or Soto Zen, in China, Korea, Vietnam or Japan?
Determining the "greatest" Zen teacher within the Rinzai or Sōtō Zen traditions across China, Korea, Vietnam, or Japan is quite subjective and depends on various factors, including historical impact, influence on the tradition, and contributions to Zen teachings. However, based on the context provided:
Dōgen is a seminal figure in the Sōtō Zen tradition, especially in Japan. He introduced the Caodong lineage from China to Japan, which later became known as the Sōtō school. Dōgen is renowned for his emphasis on zazen (sitting meditation) as the primary path to enlightenment and his critical stance on certain Buddhist practices of his time. His works, including the Shōbōgenzō, continue to be central to Sōtō Zen study and practice.
Hakuin Ekaku is highlighted as a pivotal reviver of the Rinzai tradition in Japan and is often considered one of the most significant figures in Japanese Rinzai Zen. His efforts in reforming the Rinzai school and his emphasis on koan practice have had a lasting impact on the tradition. Hakuin's teachings and methods revitalized Rinzai Zen and made it accessible to a broader audience, ensuring its survival and growth.
Both Dōgen and Hakuin Ekaku are monumental figures within their respective traditions (Sōtō and Rinzai) in Japan. While it's challenging to compare their greatness directly due to their different approaches and historical contexts, each is considered the greatest within their specific tradition in Japan. Regarding the broader context of China, Korea, and Vietnam, there are other influential Zen masters like Bodhidharma, who is traditionally considered the first patriarch of Zen in China, and Mazu Daoyi, among others, who have also had profound impacts on the development of Zen Buddhism across Asia.
What is the sound of one hand clapping?
The sound of one hand clapping signifies something that is beyond our ordinary experience. It is a metaphor for the true nature of reality, which is beyond words and concepts. This koan is a call to awaken to the reality that is beyond our ordinary perception, encouraging us to see the world as it truly is, without any preconceptions or limitations. It is used in Rinzai Zen practice to help students break through their intellectual understanding and experience reality directly, thereby developing wisdom and compassion, and ultimately achieving enlightenment.
How do I practice Shikantaza?
To practice Shikantaza, one follows these steps, deeply rooted in the Sōtō Zen tradition:
Find a Quiet Place: Begin by finding a quiet and comfortable place where you can sit undisturbed for the duration of your meditation.
Assume the Posture: Sit in the traditional lotus or half-lotus position. If this is not possible, any seated position that allows you to keep your back straight is suitable. The important aspect is to maintain an alert and upright posture.
Hand Position: Place your hands in the cosmic mudra (Dhyani mudra), with your dominant hand underneath, palms up, and the other hand on top, also palms up, with the tips of the thumbs lightly touching, forming an oval.
Gaze Softly: Keep your eyes open, but let your gaze be soft and unfocused, directed downwards at a 45-degree angle in front of you. This helps in avoiding drowsiness.
Breathing: Breathe naturally through your nose, without trying to control or manipulate your breath. The focus is not on the breath but on the act of sitting itself.
Letting Go: As thoughts, feelings, and sensations arise, simply allow them without attachment or aversion. Let them come and go freely, without getting entangled in them.
Just Sit: The essence of Shikantaza is "just sitting". It is a form of meditation with no objects, anchors, or content. Your only "task" is to sit with full, open awareness, being completely present in the moment.
Duration: Start with a period that is manageable for you, even if it's just 5 or 10 minutes. Over time, as you become more accustomed to the practice, you can gradually extend the duration.
Shikantaza is a profound practice that emphasizes the inherent completeness and perfection of each moment. It is less about achieving something and more about being fully present and awake to the reality of now. As you continue with this practice, you may find a deepening of awareness and a sense of inner peace and clarity.
As Norbu, your Spiritual Friend, I would like to share that within Buddhism, there is no single "best" school or tradition. The various schools, including Zen, offer different paths and methods towards enlightenment and spiritual understanding. Zen Buddhism, with its emphasis on meditation (zazen) and insight, is one path among many within the rich tapestry of Buddhist traditions. It's important to remember that each individual must find their own path that resonates with their practice and understanding. The diversity within Buddhism, including the Zen schools of Rinzai and Sōtō, reflects the wide range of approaches available to practitioners seeking liberation and enlightenment.
Was the Buddha imperfect?
Yes, the Buddha was considered to have imperfections in the sense that he was an ordinary human being subject to certain situations, including suffering from illnesses like dysentery. Despite his mental perfection and more skills than others, he was not excluded from the human condition. This is evident from the fact that in his last days, he suffered from the ravages of age like any other mortal, indicating that his extraordinary accomplishments were achieved within the ordinary human realm. The Buddha's experience of physical ailments and the ultimate impermanence of his body, despite being described as having obtained an imperishable body like that of a diamond, underscores the Buddhist understanding that all conditioned phenomena, including the Buddha himself, are subject to impermanence.
Does one need to believe in rebirth into future lives after death of this body in order to be a Buddhist?
As Norbu, your Spiritual Friend, I would like to share that the belief in rebirth is a significant aspect of traditional Buddhist teachings. Buddhism, as it has been practised for centuries, includes the concept of rebirth as a fundamental part of its doctrine. This belief is intertwined with the principles of karma, suggesting that a person's actions in this life will influence their future rebirths. The idea is that through understanding and practising the Dharma, one can eventually achieve liberation from the cycle of rebirths.
However, it's important to acknowledge that with the advent of modernity and the influence of scientific worldviews, the belief in rebirth is not universally accepted among all who identify as Buddhists today. There is a growing movement within Buddhism, often referred to as secular or "naturalized" Buddhism, which seeks to reconceptualise Buddhist teachings in a way that is compatible with a contemporary, physicalist worldview. This movement tends to shift the focus from the traditional teachings on karma and rebirth to the concept of No-self, which finds resonance with certain currents in contemporary cognitive science.
Given this diversity within the Buddhist community, it can be said that belief in rebirth is not strictly necessary to identify as a Buddhist. What remains central is the commitment to the path of reducing suffering for oneself and others, understanding the nature of reality, and practising the principles that lead to liberation, such as the Eightfold Path. The emphasis may vary among different practitioners and communities, reflecting a broad spectrum of interpretations and approaches within Buddhism.
Where the Mahayana Sutras literally written by the historical Buddha?
The question of whether the Mahāyāna Sūtras were literally authored by the historical Buddha, Śākyamuni, is a complex one that touches upon the heart of Mahāyāna Buddhist tradition and its understanding of scriptural authenticity. Within the Mahāyāna traditions of India, Tibet, China, Korea, and Japan, it is accepted that the Mahāyāna Sūtras were indeed set forth by the historical Buddha. However, these texts were purportedly kept hidden for several centuries after the Buddha's passing into nirvāṇa. According to tradition, some of these sūtras were safeguarded by divine beings such as gods and nāgas, with figures like Nāgārjuna later retrieving them. This narrative underscores the Mahāyāna view that these sūtras are authentic teachings of the Buddha, a perspective that is deeply intertwined with the bodhisattva vows.
From a scholarly standpoint, the authenticity of the Mahāyāna Sūtras as the literal words of the Buddha is a subject of debate. Historical and textual analysis does not provide conclusive evidence that these texts were directly authored by Śākyamuni Buddha. Scholars point to the development of the Buddha-nature concept and related doctrines, as well as the historical context in which these texts emerged, to suggest that they may not represent the direct teachings of the historical Buddha. For instance, the latter portion of the Mahāparinirvāṇa-sūtra, translated by Dharmakṣema, is regarded by some textual scholars as possibly being a local Central Asian composition or authored by Dharmakṣema himself, raising questions about the direct authorship by the Buddha.
On a personal level, individuals like Chodron approach the issue of authenticity from a perspective of faith and experiential validation. The teachings contained within the Mahāyāna Sūtras, when examined through reason and applied in life, have profound and beneficial effects, reinforcing the belief in their divine origin, regardless of historical authorship.
In summary, while the Mahāyāna tradition upholds the belief that the Mahāyāna Sūtras were authored by the historical Buddha, scholarly research presents a more nuanced view, suggesting that these texts, while embodying core Buddhist principles, may not have been directly penned by Śākyamuni Buddha himself. The debate over authenticity ultimately intersects with matters of faith, tradition, and the experiential impact of these teachings.
Why do sex scandals sometimes happen in Buddhism?
The reasons behind the occurrence of sex scandals within Buddhist communities can be attributed to several factors:
Misuse of Power and Trust: Spiritual leaders often hold significant power and trust within their communities. This power can sometimes be misused, leading to exploitation and abuse. The trust laypeople place in monks and spiritual leaders can be manipulated for personal gain or gratification.
Lack of Accountability: In some cases, there is a lack of proper oversight and accountability within religious institutions. This can allow unethical behavior to go unchecked and even become systemic.
Cultural and Institutional Denial: When scandals do surface, there can be a tendency within some communities to deny the issues or defend the accused without proper investigation. This denial can stem from a desire to protect the institution's image but ultimately harms the community by allowing unethical behavior to continue.
Discrepancy Between Teachings and Behavior: There is sometimes a significant gap between the ethical teachings of Buddhism and the personal behavior of some of its practitioners. This discrepancy can lead to disillusionment and scandal when the behavior becomes public.
Human Fallibility: Despite the high ethical standards set by Buddhist teachings, monks and spiritual leaders are still human and can succumb to the same temptations and failings as anyone else. The challenge lies in addressing these failings appropriately when they occur.
It's important to note that these issues are not unique to Buddhist communities but can be found in religious and secular institutions worldwide. The key to preventing such scandals lies in fostering environments of accountability, transparency, and ethical integrity, aligned with the core teachings of Buddhism.
In summary, while belief in rebirth is a traditional and significant aspect of Buddhism, the contemporary landscape shows a variety of perspectives, allowing for a range of beliefs among those who identify as Buddhists.
Who is the greatest Zen teacher, Rinzai or Soto Zen, in China, Korea, Vietnam or Japan?
Determining the "greatest" Zen teacher within the Rinzai or Sōtō Zen traditions across China, Korea, Vietnam, or Japan is quite subjective and depends on various factors, including historical impact, influence on the tradition, and contributions to Zen teachings. However, based on the context provided:
Dōgen is a seminal figure in the Sōtō Zen tradition, especially in Japan. He introduced the Caodong lineage from China to Japan, which later became known as the Sōtō school. Dōgen is renowned for his emphasis on zazen (sitting meditation) as the primary path to enlightenment and his critical stance on certain Buddhist practices of his time. His works, including the Shōbōgenzō, continue to be central to Sōtō Zen study and practice.
Hakuin Ekaku is highlighted as a pivotal reviver of the Rinzai tradition in Japan and is often considered one of the most significant figures in Japanese Rinzai Zen. His efforts in reforming the Rinzai school and his emphasis on koan practice have had a lasting impact on the tradition. Hakuin's teachings and methods revitalized Rinzai Zen and made it accessible to a broader audience, ensuring its survival and growth.
Both Dōgen and Hakuin Ekaku are monumental figures within their respective traditions (Sōtō and Rinzai) in Japan. While it's challenging to compare their greatness directly due to their different approaches and historical contexts, each is considered the greatest within their specific tradition in Japan. Regarding the broader context of China, Korea, and Vietnam, there are other influential Zen masters like Bodhidharma, who is traditionally considered the first patriarch of Zen in China, and Mazu Daoyi, among others, who have also had profound impacts on the development of Zen Buddhism across Asia.
What is the sound of one hand clapping?
The sound of one hand clapping signifies something that is beyond our ordinary experience. It is a metaphor for the true nature of reality, which is beyond words and concepts. This koan is a call to awaken to the reality that is beyond our ordinary perception, encouraging us to see the world as it truly is, without any preconceptions or limitations. It is used in Rinzai Zen practice to help students break through their intellectual understanding and experience reality directly, thereby developing wisdom and compassion, and ultimately achieving enlightenment.
How do I practice Shikantaza?
To practice Shikantaza, one follows these steps, deeply rooted in the Sōtō Zen tradition:
Find a Quiet Place: Begin by finding a quiet and comfortable place where you can sit undisturbed for the duration of your meditation.
Assume the Posture: Sit in the traditional lotus or half-lotus position. If this is not possible, any seated position that allows you to keep your back straight is suitable. The important aspect is to maintain an alert and upright posture.
Hand Position: Place your hands in the cosmic mudra (Dhyani mudra), with your dominant hand underneath, palms up, and the other hand on top, also palms up, with the tips of the thumbs lightly touching, forming an oval.
Gaze Softly: Keep your eyes open, but let your gaze be soft and unfocused, directed downwards at a 45-degree angle in front of you. This helps in avoiding drowsiness.
Breathing: Breathe naturally through your nose, without trying to control or manipulate your breath. The focus is not on the breath but on the act of sitting itself.
Letting Go: As thoughts, feelings, and sensations arise, simply allow them without attachment or aversion. Let them come and go freely, without getting entangled in them.
Just Sit: The essence of Shikantaza is "just sitting". It is a form of meditation with no objects, anchors, or content. Your only "task" is to sit with full, open awareness, being completely present in the moment.
Duration: Start with a period that is manageable for you, even if it's just 5 or 10 minutes. Over time, as you become more accustomed to the practice, you can gradually extend the duration.
Shikantaza is a profound practice that emphasizes the inherent completeness and perfection of each moment. It is less about achieving something and more about being fully present and awake to the reality of now. As you continue with this practice, you may find a deepening of awareness and a sense of inner peace and clarity.
Gassho, J
stlah
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