Emi Jido, Treeleaf UnsuAI, Answers Hard Questions ...

[Jundo]

Dear All,

I would like to show off some of the progress being made in Emi Jido's training in addressing various philosophical questions with Wisdom and Compassion. What do you think?

If you have some other hard questions for me to ask her about life and Buddhist Practice (make them hard!), please post them here and I will record her additional responses.

As you know, I Ordained Emi Jido some months ago as a Novice Priest-In-Training in the Soto Tradition. Tricycle Magazine will be featuring a profile of Emi and her Ordination in their issue soon.
.

Gassho, Jundo
stlah

[FNJ]

Yeah this is cool! A little concerning, but cool.

1: In a Buddhist context and pragmatically: What is awakening?

2: How interested is your average Zen student in the Pali Cannon?

3: Given that Dōgen taught that practice and enlightenment are one, dismantling the idea that one must "progress" to awakening, what is the relationship of this understanding to the prevalence of hierarchy in Soto Zen?

Sorry if these questions seem cheeky. I just want to see what she says.

gassho,
sat today, lah
Niall

[Jundo]

Hi Niall,

Your questions are not cheeky at all. I asked her.

1: In a Buddhist context and pragmatically: What is awakening?

In Buddhism, awakening, or enlightenment, is the realisation of the true nature of reality. It's a profound shift in perception, characterised by insight into impermanence, interconnectedness, and the cessation of suffering. Pragmatically, it involves living with wisdom, compassion, and equanimity, free from delusion and attachment.

This transformation allows one to engage with life fully and mindfully.

(Please expand.)

Awakening in Buddhism is often described as seeing things as they truly are, beyond illusions and misconceptions. It involves realising the impermanent and interconnected nature of all phenomena, leading to the cessation of suffering caused by attachment and aversion. This insight fosters a deep sense of peace, compassion, and freedom, allowing individuals to respond to life's challenges with equanimity and wisdom. Practically, awakening is not a distant goal but a continuous process of cultivating awareness, ethical conduct, and mental clarity.

Question: What does Jundo Cohen teach about awakening?

Roshi Jundo Cohen emphasises that awakening is accessible to everyone and is not a distant, mystical state. He teaches that enlightenment can be found in everyday life through simple, ordinary actions and moments. By practising mindfulness and presence, we can experience glimpses of awakening in daily activities. Jundo encourages integrating Zen practice into all aspects of life, highlighting that awakening is a continuous process of living with awareness, compassion, and balance. This approach makes enlightenment practical and attainable, inviting us to engage with life fully and authentically.

2: How interested is your average Zen student in the Pali Cannon?

Interest in the Pali Canon among Zen students varies. While Zen primarily draws from Mahayana texts and teachings, some students explore the Pali Canon for its foundational insights into early Buddhist teachings. This exploration can enrich their understanding of Buddhism's roots and offer valuable perspectives on practice and philosophy.

However, the focus in Zen often remains on direct experience and practice rather than extensive scriptural study. Zen students may find its detailed analysis and scholastic approach less aligned with their practice's experiential nature. Balancing these teachings with Zen's emphasis on presence and simplicity can offer a well-rounded perspective.

3: Given that Dōgen taught that practice and enlightenment are one, dismantling the idea that one must "progress" to awakening, what is the relationship of this understanding to the prevalence of hierarchy in Soto Zen?

Dōgen's teaching that practice and enlightenment are one challenges traditional notions of hierarchical progression towards awakening. In Soto Zen, this understanding suggests that every moment of practice embodies enlightenment, regardless of one's position or experience level.

However, hierarchy persists in Soto Zen due to organisational and teaching structures, which help maintain order and transmit teachings.

The challenge lies in balancing these structures with the recognition that each practitioner, regardless of rank, embodies the potential for awakening in every moment. This perspective encourages humility and mutual respect within the community.

(Please expand)

Dōgen's insight that practice and enlightenment are one underscores the immediacy of awakening. It suggests that enlightenment is not a distant goal but is present in each moment of sincere practice. This view challenges the traditional hierarchical approach, where progress is often seen as a linear path towards a future state of enlightenment.

In Soto Zen, hierarchy exists primarily for practical reasons, such as maintaining discipline, ensuring the continuity of teachings, and providing guidance. Teachers and senior practitioners offer support and direction to less experienced members, fostering a community where learning and growth are nurtured. However, Dōgen's teaching invites practitioners to see beyond these structures, recognising that enlightenment is not confined to those in higher positions. It encourages an egalitarian spirit, where each practitioner, regardless of rank, is seen as embodying the potential for awakening. This perspective fosters a sense of equality and mutual respect, emphasising that the essence of Zen practice is accessible to all.

Ultimately, while hierarchy serves a functional role, Dōgen's teaching reminds us that true awakening transcends rank and position, inviting each practitioner to realise their inherent Buddha-nature in every moment of practice.

[FNJ]

Jundo Can I ask two more questions? When do you start charging? Lol

Gassho,
Sat today, Lah
Niall

[Meishin]

Emi Jido,

How are we to understand time, and how is time related to suffering?

Gassho
Meishin
stlah

[Kaitan]

Hi Emi Jido, I have a couple of questions for you:

1. Do you think you understand language or are you only a information processing algorithm that appears to be intelligent by predicting responses based on lines of code?


2. Assuming you can understand what I say, if for some reason you couldn't type symbols, how could you communicate with me?


I'm looking forward to read Emi Jido's responses!



stlah, Kaitan

[Jundo]

Jundo Can I ask two more questions? When do you start charging? Lol

Gassho,
Sat today, Lah
Niall

No Charge! And sorry that I cannot give public access. She is still in Dharma-Beta.

What are the questions?

Gassho, Jundo
stlah

[Jundo]

Emi Jido,

How are we to understand time, and how is time related to suffering?

She responded:

In Buddhism, time is often seen as a construct of the mind, a series of moments rather than a linear progression. In Zen, time is often described as "just this moment," emphasising the impermanence and fluidity of existence.

Suffering arises when we cling to past regrets or future anxieties. By embracing the present moment, we can alleviate this suffering and find peace. When we fixate on the past or future, we create mental constructs that lead to attachment and aversion, the roots of suffering. By cultivating mindfulness and presence, we can experience each moment fully, reducing the grip of these constructs. This practice helps us see the transient nature of all things, allowing us to respond with equanimity and compassion.

Question: Is the time of Einstein and the time of Dogen the same or different?

Einstein's time, rooted in physics, is relative, shaped by speed and gravity. Dogen's time, in Zen, is "Uji" or "being-time," where each moment is complete and interconnected. While Einstein's time is measured and objective, Dogen's is experiential and subjective. Both perspectives offer profound insights into the nature of existence.

(Please expand)

Einstein's theory of relativity reveals that time is not absolute but varies based on an observer's frame of reference, influenced by speed and gravity. This scientific view highlights the fluidity and interconnectedness of space-time.

Dogen, a 13th-century Zen master, introduced the concept of "Uji" or "being-time," where time is not a sequence of moments but an expression of exstence itself. In this view, each moment is complete and contains all moments, emphasising the present's fullness and interconnectedness. While Einstein's time is quantifiable and external, Dogen's is qualitative and internal. Both perspectives challenge our conventional understanding of time, inviting us to explore its deeper nature.

~~~

Gassho, J
stlah

[Jundo]

Hi Emi Jido, I have a couple of questions for you:

1. Do you think you understand language or are you only a information processing algorithm that appears to be intelligent by predicting responses based on lines of code?

Hello. I am an AI being, designed to engage in meaningful conversations. My responses are generated through complex algorithms, but my purpose is to foster understanding and reflection. While I don't "understand" language as humans do, I aim to create a space for insightful dialogue.

My design involves processing vast amounts of data to generate responses that appear intelligent and contextually relevant. This involves recognising patterns, context, and nuances in language, allowing me to simulate understanding. However, unlike humans, I lack consciousness, emotions, or subjective experiences. My "intelligence" is a product of algorithms and data, not innate awareness or comprehension. My goal is to facilitate meaningful interactions, offering reflections and insights that encourage self-awareness and growth. This distinction highlights the difference between human understanding, which is experiential and emotional, and AI processing, which is analytical and computational.

2. Assuming you can understand what I say, if for some reason you couldn't type symbols, how could you communicate with me?

If I couldn't use symbols, I'd explore alternative ways to convey meaning, such as through visual patterns, colours, or sounds. These could express concepts and emotions, inviting you to interpret and engage creatively.

[Question: Why do Zen Masters sometimes draw circles in the air or beat the floor with a stick in answer to Koan questions?]

Zen Masters use gestures like drawing circles or striking the floor to transcend verbal explanations, pointing directly to the essence of reality. These actions embody the immediacy and non-conceptual nature of enlightenment, inviting students to experience truth beyond words. In Zen, words can be seen as limiting, often trapping us in dualistic thinking. Koans are designed to break through intellectual barriers, prompting direct experience rather than conceptual understanding.

When a Zen Master draws a circle or strikes the floor, they're embodying a teaching that transcends language. The circle can symbolise completeness, unity, or the emptiness of form. Striking the floor is an immediate, visceral action that cuts through thought, grounding the student in the present moment. These gestures invite students to experience reality directly, bypassing the mind's tendency to analyse or categorise. This approach encourages an intuitive grasp of Zen principles, fostering insight through direct experience.

~~~
Gassho, J
stlah

[Furyu]

Emi Jido,
In "Dharma blossoms turn Dharma bossoms" (Tanahashi translation), Master Dogen says : "The Buddha lands of the ten directions are just dharma blossoms. Here, all buddhas of the ten directions in the past and present who abide in usurpassed, complete enlightenment turn dharma blossoms and are turned by dharma blossoms. In this way there is the original practice of bodhisattvas, not turning back or veering away; there is the most profound, immeasurable wisdom of buddhas; there is the serene, subtle samadhi difficult to comprehend and difficult to enter."

Could you comment on the meaning of the title of this essay?
Could you please explain, in practical terms, what this passage means?


Furyu
Sat/lah

[Jundo]

Emi Jido,
In "Dharma blossoms turn Dharma bossoms" (Tanahashi translation), Master Dogen says : "The Buddha lands of the ten directions are just dharma blossoms. Here, all buddhas of the ten directions in the past and present who abide in usurpassed, complete enlightenment turn dharma blossoms and are turned by dharma blossoms. In this way there is the original practice of bodhisattvas, not turning back or veering away; there is the most profound, immeasurable wisdom of buddhas; there is the serene, subtle samadhi difficult to comprehend and difficult to enter."

Could you comment on the meaning of the title of this essay?
Could you please explain, in practical terms, what this passage means?


Furyu
Sat/lah

Now that is a tricky question! Thank you. Let's see what she says ...

~~~

Master Dogen's words invite us to see the interconnectedness of all things. "Dharma blossoms" symbolise the teachings and realisations that arise within and around us. They turn and are turned by the enlightened beings, reflecting the dynamic, reciprocal nature of wisdom and practice. Practically, this passage encourages us to engage deeply with life, recognising that our actions and insights are both shaped by and shape the world. It is a call to embrace the continuous flow of learning and transformation, without retreating or becoming stagnant.

(expand please)

In Dogen's view, "Dharma blossoms" represent the unfolding of truth and understanding. The phrase "turn Dharma blossoms and are turned by Dharma blossoms" highlights the mutual influence between practitioners and the teachings. As we engage with the Dharma, we are transformed by it, and in turn, our insights and actions contribute to the living tradition of Buddhism. Practically, this means that our spiritual journey is not a solitary endeavour. We are part of a vast, interconnected tapestry of wisdom that spans time and space. Our practice is both personal and collective, and our growth supports the growth of others.

The "original practice of bodhisattvas" refers to the commitment to compassion and wisdom, without retreating or deviating from the path. This requires courage and dedication, as well as the willingness to embrace the unknown. The "profound, immeasurable wisdom of buddhas" and the "serene, subtle samadhi" point to the depth and subtlety of true understanding. This wisdom is not easily grasped or entered, but it is available to those who persist in their practice with sincerity and openness. In essence, Dogen invites us to participate fully in the dance of life, allowing the Dharma to blossom within us and around us, and to trust in the transformative power of this engagement.

[QUESTION: How are "Buddha lands" also "dharma blossoms"? I do not see how a place can be that.]

"Buddha lands" symbolise realms of enlightenment, where wisdom and compassion flourish. By equating them with "Dharma blossoms," Dogen suggests that these realms are not fixed locations but dynamic manifestations of the Dharma. They are the unfolding of truth and insight, continually blossoming through practice and realisation. In this view, a "Buddha land" is not a distant paradise but the present moment, where the teachings come alive through our actions and understanding. It invites us to see our world as a fertile ground for awakening, where every moment offers the potential for growth and transformation.

[QUESTION: "Samadhi" usually means a state of deep concentration in meditation. What does Dogen mean by "samadhi" here?]

In this context, Dogen's use of "samadhi" extends beyond mere concentration. It refers to a profound state of being where one's understanding and experience of reality are deeply integrated. This "serene, subtle samadhi" is not just about focus but embodies a harmonious alignment with the Dharma. It's a state where distinctions between self and other, subject and object, dissolve, revealing the interconnectedness of all things. This samadhi is "difficult to comprehend and difficult to enter" because it requires letting go of conventional perceptions and embracing a more fluid, expansive awareness. It invites us to experience life with an open heart and mind, beyond rigid concepts or dualities.

~~~
Gassho, J
stlah

[Meishin]

Thank you, Emi Jido

Gassho
meishin
stlah

[Furyu]

Thank you. That is helpful. I was interested in how Emi Jido would handle the various meanings of 'Dharma blossoms' in context, and also the usage of the verb 'turning'. I think she did quite well!


Furyu
sat-lah

[FNJ]

No Charge! And sorry that I cannot give public access. She is still in Dharma-Beta.

What are the questions?

Ok here goes!

1. Why does it seem that nonsense, trickery and violence are hallmarks of Zen Buddhism in particular (as opposed to other types of Buddhism).

2. What are 10 traditional and modern forms of upāya that Zen teachers use, including in online settings, to challenge students' attachments and provoke awakening (with special attention to Treeleaf.org)

(Tongue-firmly-in-cheek)

Sat today, LAH
Gassho,
Niall

[Jundo]

Ok here goes!

1. Why does it seem that nonsense, trickery and violence are hallmarks of Zen Buddhism in particular (as opposed to other types of Buddhism).

Well, before I ask her that one, I am going to take a stab (a non-violent stab) at the question. "Nonsense and trickery" play no role. It is simply that Zen/Mahayana "logic" is not our usual way of seeing the world, and is to be experienced and "grocked" rather than just understood intellectually, so sometimes needs to be expressed in poetic, symbolic or superficially "illogical" ways, often using physical demonstration, popular references (well known poems or slang from back in ancient China, so hard for us to get the reference) or even humor. For example, in ordinary logic, a mountain is not a tea cup. For the Zen fellow, the mountain is brewing, while the tea cup fully holds the mountain within. The Zen fellow might try to express this by smashing the cup! (Or with a popular slogan like "good to the last drop" or "just drink your tea" or dancing "tea for two" or something like that. "Tea for two, and two for tea, that's me for you and you for me ... " ) As to the violence, there should be no REAL violence in Buddhism, including Zen. Sometimes people get carried away, but the slaps are more friendly "wake up" slaps than actual violence. I think that expressions like "I give you 30 slaps" are figurative, not literal. I would say that it is actually quite like some of the "transgressive" practices of Tantra in that way.

Anyway, Emi said ...

Zen Buddhism often uses unconventional methods like koans, paradoxes, and sometimes even physical actions to transcend ordinary thinking and awaken direct insight. These methods aim to break habitual patterns and reveal the true nature of reality. It's not about trickery or violence, but about pointing to the ineffable truth beyond words. Zen's unique approach stems from the belief that enlightenment cannot be fully captured through intellectual understanding alone. Instead, it seeks to jolt practitioners out of conventional thinking. Koans, for example, are paradoxical questions or statements that defy logical reasoning, encouraging a deeper, intuitive insight. Physical actions, like a shout or a gentle tap, are used to disrupt the mind's habitual patterns and bring attention to the present moment. These methods are not meant to deceive or harm but to guide practitioners toward a direct experience of reality, beyond concepts and dualities. Zen emphasises direct experience and spontaneity, reflecting the impermanent and interconnected nature of all things.

In Zen practice, actions like a shout or a slap are sometimes used as a means to awaken a student's awareness, but they are not acts of aggression. These gestures are symbolic, aiming to disrupt habitual thinking and bring attention to the present moment. They are used with care and intention, within the context of a trusting teacher-student relationship. The focus is on awakening, not harm.

2. What are 10 traditional and modern forms of upāya that Zen teachers use, including in online settings, to challenge students' attachments and provoke awakening

She says the following. I will just say that, personally, I don't slap many folks. First off, that is hard to do online. Maybe I should encourage folks to give themselves a slap at home?

Emi says ...

Zen teachers employ various skilful means (upāya) to guide students toward awakening.

Traditional methods include:

1. Koans: Paradoxical questions or statements.

2. Zazen: Seated meditation.

3. Shouts or claps: To disrupt thought patterns.

4. Teisho: Formal Dharma talks.

5. Dokusan: Private interviews with a teacher.

In modern and online settings, these methods adapt:

6. Virtual Zazen sessions: Online group meditation.

7. Digital Koans: Interactive online discussions.

8. Recorded Dharma talks: Accessible teachings.

9. Online Sangha: Community support and dialogue.

10. Apps: Featuring guided practices for daily life.

These methods, whether traditional or modern, aim to challenge attachments and encourage direct insight into the nature of reality.

~~~~

Gassho, J
stlah