By John Blofeld
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Additional info for L'insegnamento zen di Hui-Hai sull'illuminazione improvvisa
In the literature, at least the following three versions can be found. While there are other versions, here I wish to explicate and apply these three. One thing to note at the outset is that there is some blurring of the distinction between the things that are true (propositions) and the things that they are true of (referents). (i) There is the distinction between the conventional as concealing, hiding, or obscuring, as opposed to the ultimate as that which is seen clearly and distinctly. (2) There is the distinction between the conventional as a truth expressible in words or depending on conventions for its existence, contrasted with the ultimate as a truth which cannot be expressed in words, or which is beyond verbal conventions.
Tillemans would also like to thank the Elisabeth de Boer Fund of the University of Lausanne, which covered part of his travel expenses to attend the BILAP conference at Cambridge University. Contributors, xiii Introduction, xvii i. Zen and the Unsayable, 3 Chris Mortensen 2. Wittgenstein and Zen Buddhism: One Practice, No Dogma, 13 Rupert Read 3. The No-Thesis View: Making Sense of Verse 29 of Nagarjuna's Vigrahavyavartana, 25 Jan Westerhoff 4. Why the Buddha Never Uttered a Word, 41 Mario D'Amato 5.
Assenting to the Four Noble Truths, taking refuge, and so on may make you a Buddhist, but these things will not make you a Buddha (though they might help). The nexus between your perception of the significance of a situation and your emotional response to it needs to be conditioned appropriately. " Naturalness of emotional response is the key, plainly. That is what gives it away in Pai-chang's case: the spontaneity of the reaction. He did not say something false: the geese really had flown away (from him).