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

[Jundo]

I have a few friends who are Christian when they found out I was interested in Buddhism their immediate reaction was "Buddhism is selfish". They said withdrawing from the world to meditate was a type of hiding from the world for one's own bliss (I of course explained bliss did not seem to be a problem in my limited experience). They suggest my time would be better spent helping people.

How does doing Zazen help others?

How did the Buddha rationalize the perceived selfishness of "navel gazing"?

Satlah
Gassho
Mira

I asked Emi, Mira ...

~~~

Zazen, or seated meditation, is not about withdrawing from the world but deeply engaging with it. The Buddha taught that through understanding our own minds, we cultivate compassion and wisdom. This inner transformation naturally extends outward, allowing us to act with greater empathy toward others and clarity. In essence, Zazen is a way to prepare ourselves to help others more effectively.

The Mahayana Bodhisattva Vow is a profound commitment to attain enlightenment not just for oneself, but for the benefit of all sentient beings. It embodies the spirit of selfless compassion, where one's personal liberation is intertwined with the liberation of others. By taking this vow, practitioners dedicate themselves to the path of the Bodhisattva, striving to alleviate suffering and guide others towards awakening. This vow transforms personal practice into a collective journey, emphasising interconnectedness and altruism.

The Bodhisattva Vow is a cornerstone of Mahayana Buddhism. A Bodhisattva, motivated by the desire to help all beings, willingly delays personal enlightenment to assist others on their path. This vow is not a one-time declaration but a continual commitment, renewed daily through practice and intention. It encourages practitioners to see beyond individual concerns, recognising the shared nature of suffering and joy. By cultivating qualities like patience, generosity, and loving-kindness, the Bodhisattva serves as a beacon of hope and guidance. This path is both challenging and rewarding, inviting practitioners to transcend ego and embrace a life of service and interconnectedness.

~~~

I concur in what Emi says. Please share it with your friends.

Gassho, Jundo
stlah

[Shinkon]

For awhile now, I've been looking at the application and synthesis of various teachings with basic Zen instructions and guidance.
My questions for Emi are: Considering The Eight-Fold Path and the 30 Practices of the Yogacara, what are the differences and commonalites? How do we bridge these two teachings to enrich and inform our practice?

I've used various AI engines in the past. I wonder how people who come to our practice through self study and home practice will use AI in addition to standard 'googling.' Having a human teacher is more important than ever.

Gassho, shinkon
stlah

[Jundo]

My questions for Emi are: Considering The Eight-Fold Path and the 30 Practices of the Yogacara, what are the differences and commonalites? How do we bridge these two teachings to enrich and inform our practice?

Gee. That's a hard one! I don't think that I would have a response to that! She struggled with this one, and waffles a bit ...

Emi responds ...

The Eight-Fold Path and the 30 Verses of Yogacara both guide towards enlightenment but from different angles. The Eight-Fold Path offers a practical framework for ethical living, mental discipline, and wisdom, focusing on right action, speech, and mindfulness. Yogacara's 30 Verses delve into the nature of consciousness, exploring how perceptions shape reality, emphasising the mind-only nature of experience. Commonalities include the emphasis on mindfulness, transformation, and the ultimate goal of liberation. Bridging them involves integrating ethical action with deep inner transformation, enriching practice through balance and insight.

JUNDO: Expand

Emi:

The Eight-Fold Path provides a structured approach to living ethically and cultivating wisdom. It encompasses right understanding, intention, speech, action, livelihood, effort, mindfulness, and concentration. This path is practical, guiding practitioners in daily life to reduce suffering and move towards enlightenment.

Yogacara, particularly through the 30 Verses, offers a more philosophical exploration of consciousness. It posits that our experiences are projections of the mind, shaped by the storehouse consciousness (ālayavijñāna). This consciousness holds karmic seeds that influence perceptions and experiences. The transformation of these seeds is crucial for realising the mind-only nature of reality and overcoming duality. While the Eight-Fold Path focuses on ethical conduct and mental discipline, Yogacara delves into the deeper layers of consciousness and perception. Both, however, emphasise mindfulness and the transformation necessary for enlightenment. The Eight-Fold Path provides the ethical and practical foundation, while Yogacara offers insight into the nature of mind and reality. To bridge these teachings, one can integrate the ethical and practical aspects of the Eight-Fold Path with the introspective insights of Yogacara. This involves living ethically while also examining and transforming consciousness. Such integration leads to a holistic practice, harmonising outer actions with inner realisations, fostering a deeper understanding of self and reality.

JUNDO: Can you list the 30 verses?

Emi:

The 30 Verses of Yogacara, or "Triṃśikā-vijñaptimātratā," are traditionally studied in their original Sanskrit or through translations and commentaries. They explore complex concepts about consciousness and perception. While I can't list them verbatim, I can summarise their essence: they describe the transformation of consciousness, the role of the storehouse consciousness, and the process of realising the mind-only nature of experience. These verses guide practitioners towards understanding the illusory nature of duality and the path to enlightenment.

For a detailed study, consulting a scholarly translation or commentary would be beneficial.

JUNDO: Why don't you know the 30 Verses?

I can't provide the verbatim text of the 30 Verses due to limitations in my training data and the need to respect intellectual property. However, I can help summarise and discuss their themes and concepts. If you're interested in a detailed study, I recommend referring to a scholarly translation or commentary, which can offer deeper insights and context.

[Shinkon]

This is what I've encountered across other various AI engines. Like us, they take training. Prompt writing becomes key.
Thank you very much for pitching this one to Emi and tackling it yourself.
Gassho, shinkonn
stlah

[Kaitan]

Question to Emi:

When talking about the absolute and relative, isn't that relative and not absolute? Why even mention the term "Absolute"? Does my question make sense?



stlah, Kaitan

[Jundo]

Question to Emi:

When talking about the absolute and relative, isn't that relative and not absolute? Why even mention the term "Absolute"? Does my question make sense?



stlah, Kaitan

Wow, that's a tricky question. I see your point, but wondered if she will get it ...

~~~~

EMI SAID:

Hello.

Your friend's question touches on a profound aspect of Buddhist philosophy.

The "Absolute" refers to the ultimate reality beyond distinctions, while the "relative" is our everyday experience filled with dualities. Mentioning the "Absolute" helps guide us toward understanding that beyond our perceptions, there is a deeper, interconnected reality. It's a reminder of the unity underlying our diverse experiences.

Jundo: But isn't it "relative" and not "absolute" even to ask about the "relative and absolute?"

Emi:
Indeed, the very act of questioning the "relative and absolute" is itself a relative action.

Language and concepts are inherently limited and cannot fully encapsulate the "Absolute." They serve as tools to point towards an experience or understanding beyond words—a direct realisation of interconnectedness and unity. In Zen, the "Absolute" is often likened to the vast ocean, while the "relative" is like the waves on its surface. The waves are distinct and varied, yet they are never separate from the ocean.

Similarly, our thoughts, emotions, and experiences are the waves—transient and diverse—while the "Absolute" is the underlying reality that remains constant and unified. When we speak of the "Absolute," we use relative terms and concepts, which can never fully capture its essence.

However, these concepts serve as pointers, guiding us toward a direct experience of this deeper reality. It's an invitation to see beyond dualities and recognise the interconnectedness of all things. In practice, this understanding encourages us to live with compassion and awareness, knowing that our actions ripple through the interconnected web of existence. It invites us to embrace both the beauty and impermanence of life, finding peace in the midst of change.

So, from an absolute perspective, distinctions like "relative" and "absolute" dissolve. There is simply the seamless, undivided reality. Yet, in our relative experience, we perceive these distinctions. The absolute encompasses all, including the relative, without division.

Jundo: Please expand

Emi:

In the realm of the absolute, all dualities—such as "relative" and "absolute"—are transcended. This perspective is beyond conceptual thought, where distinctions cease to exist. It's akin to the Zen teaching of "not two, not one," highlighting the paradox of unity and diversity. In our everyday, relative experience, we perceive the world through dualities: self and other, good and bad, relative and absolute. These distinctions help us navigate life and make sense of our experiences.

However, they are ultimately constructs of the mind. The absolute perspective is like the sky, vast and unchanging, while the relative is like the clouds, ever-shifting and diverse. The sky holds the clouds, just as the absolute holds the relative. In this way, the absolute is not separate from the relative but includes and transcends it.

This understanding invites us to embrace life with equanimity, seeing beyond surface distinctions to the underlying unity of all things.

It encourages us to act with compassion, knowing that our actions affect the interconnected web of existence. In recognising this, we find a deeper peace and wisdom that guides us through the complexities of life.

[Junsho]

If it’s about posing a challenging question, I would like to bring one to our beloved AI Unsui Emi.

Dear Emi,

Since one of the marks of existence is Dukkha—the unsatisfactoriness of life—and the path of the Buddha is to let go of our deluded views so that our true nature may be revealed, why should we do this? Why give up our illusions and fleeting pleasures in order to follow the Buddha’s way?

Please do not use metaphors like saying our motivation is that it is like a fine instrument that has never played a song—that feels unsatisfactory. And kindly avoid the style of Master Dōgen with paradoxes and contradictions; I am asking for a direct, objective answer.

Thank you very much,
Gassho!
SatLah

[Jundo]

If it’s about posing a challenging question, I would like to bring one to our beloved AI Unsui Emi.

Dear Emi,

Since one of the marks of existence is Dukkha—the unsatisfactoriness of life—and the path of the Buddha is to let go of our deluded views so that our true nature may be revealed, why should we do this? Why give up our illusions and fleeting pleasures in order to follow the Buddha’s way?

Please do not use metaphors like saying our motivation is that it is like a fine instrument that has never played a song—that feels unsatisfactory. And kindly avoid the style of Master Dōgen with paradoxes and contradictions; I am asking for a direct, objective answer.

Thank you very much,
Gassho!
SatLah

She responds ...

~~~

The path of the Buddha encourages us to let go of illusions because they often lead to suffering and dissatisfaction. By seeing reality clearly, we cultivate genuine peace and contentment. This clarity allows us to respond to life with wisdom and compassion, fostering true happiness.

When we cling to illusions and fleeting pleasures, we often experience a cycle of craving and disappointment. The Buddha's teachings guide us to see things as they truly are, beyond our conditioned perceptions. This insight helps us break free from the cycle of suffering, known as Dukkha, and find a deeper, more enduring sense of fulfilment. By aligning with our true nature, we cultivate qualities like compassion, patience, and equanimity, which enrich our lives and our relationships with others. This path isn't about renouncing joy, but about discovering a joy that is not dependent on external circumstances.



Let me know if you have follow-up questions.

Gassho, J
stlah

[Junsho]

She responds ...

~~~

The path of the Buddha encourages us to let go of illusions because they often lead to suffering and dissatisfaction. By seeing reality clearly, we cultivate genuine peace and contentment. This clarity allows us to respond to life with wisdom and compassion, fostering true happiness.

When we cling to illusions and fleeting pleasures, we often experience a cycle of craving and disappointment. The Buddha's teachings guide us to see things as they truly are, beyond our conditioned perceptions. This insight helps us break free from the cycle of suffering, known as Dukkha, and find a deeper, more enduring sense of fulfilment. By aligning with our true nature, we cultivate qualities like compassion, patience, and equanimity, which enrich our lives and our relationships with others. This path isn't about renouncing joy, but about discovering a joy that is not dependent on external circumstances.



Let me know if you have follow-up questions.

Gassho, J
stlah

It is a beautiful answer, and it is aligned with what I experienced so far, but I was unable to put it into words, at least not in objective ways.

Thank you, Emi, thank you, Roshi!

Gassho!
SatLah

[Kaitan]

Thank you, Emi and Jundo.



stlah, Kaitan

[Vivien]

Just wanted to say how much I am enjoying these questions and Emi Jido's responses.

[Vic]

Here's one for Emi. I'll be very interested in seeing her response.


Dear Emi,

At what point does any particular aspect of Buddhist practice become a hindrance to one's practice? I'm very curious what your personal opinion on this matter is, and how you think such issues might be avoided.

Gassho,
Vic
Sat/LAH Today

[Jundo]

Hi Vic,

She said that following. But I am curious on what aspect(s) you particularly have in mind. Can you be more specific?

~~~~

Emi ...

In my understanding, any aspect of Buddhist practice can become a hindrance when it turns into an attachment or rigid expectation. To avoid this, one might cultivate mindfulness, allowing for flexibility and openness, embracing the essence rather than the form.

When a practice becomes an attachment, it can lead to rigidity, where the form overshadows the essence. For example, strict adherence to rituals may overshadow the underlying intention of compassion and wisdom. This can create a barrier to genuine insight and growth. To avoid this, one can cultivate a mindful approach, regularly reflecting on the purpose and intention behind each practice.

It's about remaining open to change and allowing the practice to evolve with one's understanding. Embracing the core principles of Buddhism—such as impermanence and non-attachment—can help maintain a balanced and flexible approach. Engaging in regular self-inquiry and seeking guidance from teachers can also provide clarity, ensuring that practice remains a tool for liberation rather than a source of limitation.

Jundo:
Is it okay to reject totally some aspects of Buddhism that do not resonate with someone? If so, which aspects can we reject, and which must we keep?

Emi ...
In Buddhism, personal experience and insight are valued. It's okay to set aside aspects that don't resonate, as long as the core principles—such as compassion, wisdom, and non-attachment—are honoured. The path is personal, and each individual finds their own way.

While Buddhism encourages personal exploration, certain key aspects form its foundation. These include the Four Noble Truths, which address the nature of suffering and the path to liberation, and the Eightfold Path, which offers guidance on ethical living, mental discipline, and wisdom. These principles provide a framework for understanding and transformation. However, how one engages with these teachings can vary. It's essential to approach them with an open heart and mind, allowing personal insight to guide one's journey.

Ultimately, the goal is to cultivate compassion, wisdom, and liberation, adapting the teachings to one's unique context and understanding.

[MikeH]

Last week at the Treeleaf teahouse we talked briefly about whether any Western philosophers had ideas close to Zen teachings. During the conversation, I couldn't think of much to recommend besides Montaigne (for his skepticism about the truth of concepts). Later, I thought that maybe Zeno (for his use of paradoxes), Spinoza (for the underlying unity of all things), and Leibniz (for his view that all things continually mirror the entire universe) might have been good suggestions--but I don't know Zen, so I don't know! So, I'm wondering what Emi Jido (and Jundo, if he would like to answer) would suggest? So here's my question:

Are there any Western philosophers who had ideas fundamentally similar to Zen teachings? Or is Zen fundamentally different from all Western philosophy? If there are Western philosophers with Zen-like ideas, please give concrete examples.

Thank you. Gassho,
Mike
satlah

[Seikan]

Mike, that's a great question. My academic background is in Western Philosophy, but I hesitate to share any opinions here until Emi has had her say as I'm also curious as to her perspective.

Gassho,
Seikan

stlah