Dyanaprajna2011, thank you for your respectful and well thought-out response. Before I beging, I'm going to let you know that I have a tendency to get perhaps more strident and emotionally involved in a conversation than is perhaps ideal, so if at any point you feel I'm being disrespectful, please let me know and I'll be grateful for the contribution to my practice.
You're right on the first part of this, but I'm going to have to disagree with the second part. In my mind, wanting is a form of attachment. I made a distinction between want and need. Needing something may not necessarily be a form of attachment, as we have basic needs like food, clothing, shelter, and medicine. I've heard it said "to be happy, be content with what you have, not wanting more".
The last sentence here kind of captures the primary part of my whole argument here. Part of what we have is, in fact, attachment. To be happy, we should be content with and accept our attachment.
Now, expedient means is key here. There's a reason that Theravadin schools have traditionally taught very strong material discipline, while some Tantric schools have an awful lot of sex and eat meat and dance and party and scream and rage. I think it is fair to say that damn near everyone is attached in the real, dukkha-laden sense of the word when they begin their practice. Some of us find true peace most expediently through working from the surface downward and excising ourselves of desire by teaching ourselves discipline and withoutness. Some of us, however, rid ourselves of attachment from the bottom-up. That is, you can rid your mind of attachment until the only attachment left is to the attachment to self, and then ridding yourself of self is easy. Or you can rid yourself of the attachment to self first, and then you can see that all the other attachments are simply not real, and they can continue to exist phenomenally without being spiritually problematic. And there's a whole range in between. My practice has historically been much more bottom-up than top-down.
And love, it depends on what kind of love. Loving-kindness for all sentient beings is a type of love that goes beyond emotionalism, it transcends attachment. Romantic love is a form of attachment.
But my point is that phenomenal attachment, attachment to things in the experienced world is TOTALLY OKAY so long as we're cool with letting it go when it's time. So long as we knowingly and mindfully accept the suffering it will beget when we must move on. "The enlightened person is not free from the world of karma; the enlightened person is at one with the world of karma."
I can agree with most of this. I will ask if you could please clarify what you mean by the phrase that I have made bold. I'm not sure I understand what you mean by that.
I actually typo'd the next sentence. It should read "We should not deny our separating feelings, we should
not deny our preferences." I imagine that this difference just means you disagree even more. What I'm saying is, again, it is not the preferences themselves which are problematic, but the fictitious identification of self and preferences. The idea that one IS their wants and desires and that one cannot truly be oneself if their wants and desire go unfulfilled. This is the problem. Again, expedient means. We can, in fact, cure our suffering by eliminating the wants and desires themselves. Or we can cure our suffering by eliminating the notion of a fixed self and allowing ourselves to be our truly dynamic/empty natures.
And I do have an issue with the way you define preferences. You are correct that they are a part of the mind, and that we should not cling to them, and that they are not part of the self, because there is no self. But, when we make a preference for something, we disregard other like things, or don't see them in as good a light. This is making a distinction, whereby we define things in order to cling to one thing, and have an aversion to it's opposite. You say have preferences, but don't cling to them, I would say this is the start, but ultimately preferences will lead to clinging or aversion, to things which are empty of self-nature.
How can something be empty of self-nature? Anatta. Self-nature is empty, it is nothing. There is no self nature. You said it yourself. That's the key. When you recognize that there is no self, that you are intrinsically empty, your mind can want and desire all it likes and it is not YOU wanting and desiring, and thus YOU are free from suffering while still having a phenomenal presence. Yes, preference breeds aversion and separation. But aversion and separation are a real part of the experienced world, and to deny them is to attach to a non-existent ideal of what the experienced world "ought" to be.
A sentient being, to my understanding, is something with consciousness. I'm not quite sure how it's dualistic, so if you could, please explain.
Well, my original complaint about sentience being dualistic is that it opposes unsentience, or beings without consciousness, and thus excludes, say, rocks. But we should love the rocks, too, if we practice equanimity. Rocks are awesome. Plus I take philosophical issue to the notion of consciousness as some sort of particularly transcendent or characteristic experience, but I have no knowledge of the Abhidharma or esoteric Buddhist psychology, so talking too much about that would escape the confines of the DIR.
You're right that not all Buddhists have denounced marriage. And the Buddha never explicitly stated that they are inherently wrong. But, he did, and this is especially true in the Pali Canon, uphold the monastic life as the better choice of the two.
There are married monastics. Plenty of them, both historical and contemporary. I happen to have
Zen Mind, Beginner's Mind on my desk at the moment, so Shunryu Suzuki comes immediately and obviously to mind (again).