I could read very interesting points about Buddhism, any buddhist friends could you please confirm whether following are actually contradicting.
Anyone who is accustomed to the view that contradictions cannot be true, and cannot be
accepted, and who reads texts in the Buddhists traditions will be struck by the fact that
they frequently contain contradictions. Just consider, for example:
(1) Twenty years a pilgrim,
Footing east and west.
Back in Seiken,
I’ve not moved an inch.
[Seiken-Chiju, Poem]1
(2) Who says my poetry is poetry?
My poetry is not poetry.
Provided you understand my poetry as not poetry
Only then can we discourse together about poetry.
[RyØkan, Poem]2
(3) What the realised one has described as the possession of distinctive features is itself the
non-possession of distinctive features.
[Vajracchedika 5]3
(4) The very same perfection of insight, Subhuti, which the realised one has preached is
indeed perfectionless.
[Vajracchedika 13b]4
(5) Furthermore, Subhuti, any perfection of acceptance the realised one has is indeed a nonperfection.
[Vajracchedika 14e]5
(6) Everything is real and is not real,
Both real and not real,
Neither real nor not real.
This is Lord Buddha's teaching.
[MMK XVIII: 8]6
(7) Just understand that birth-and-death is itself nirvana. There is nothing such as birth and
death to be avoided. There is nothing such as nirvana to be sought. Only when you
realise this are you free from birth and death.
[DØgen, ShØji]7
(8) As all things are buddha-dharma, there is delusion and realisation, practice, birth and
death, and there are buddhas and sentient beings. As the myriad things are without an
abiding self, there is no delusion, no realization, no buddha, no sentient being, no birth
and death.
[DØgen, GenjØkØan]8
(9) Nothing (mu) is absolutely contradictory and self-identical. From this point, every being
(u) is being and at the same time nothing.
[Nishida, ‘Preface’]9
Anyone who is accustomed to the view that contradictions cannot be true, and cannot be
accepted, and who reads texts in the Buddhists traditions will be struck by the fact that
they frequently contain contradictions. Just consider, for example:
(1) Twenty years a pilgrim,
Footing east and west.
Back in Seiken,
I’ve not moved an inch.
[Seiken-Chiju, Poem]1
(2) Who says my poetry is poetry?
My poetry is not poetry.
Provided you understand my poetry as not poetry
Only then can we discourse together about poetry.
[RyØkan, Poem]2
(3) What the realised one has described as the possession of distinctive features is itself the
non-possession of distinctive features.
[Vajracchedika 5]3
(4) The very same perfection of insight, Subhuti, which the realised one has preached is
indeed perfectionless.
[Vajracchedika 13b]4
(5) Furthermore, Subhuti, any perfection of acceptance the realised one has is indeed a nonperfection.
[Vajracchedika 14e]5
(6) Everything is real and is not real,
Both real and not real,
Neither real nor not real.
This is Lord Buddha's teaching.
[MMK XVIII: 8]6
(7) Just understand that birth-and-death is itself nirvana. There is nothing such as birth and
death to be avoided. There is nothing such as nirvana to be sought. Only when you
realise this are you free from birth and death.
[DØgen, ShØji]7
(8) As all things are buddha-dharma, there is delusion and realisation, practice, birth and
death, and there are buddhas and sentient beings. As the myriad things are without an
abiding self, there is no delusion, no realization, no buddha, no sentient being, no birth
and death.
[DØgen, GenjØkØan]8
(9) Nothing (mu) is absolutely contradictory and self-identical. From this point, every being
(u) is being and at the same time nothing.
[Nishida, ‘Preface’]9
