Foyan mentions the two sicknesses here:
In my school, there are only two kinds of sickness. One is to go looking for a donkey riding on the donkey. The other is to be unwilling to dismount once having mounted the donkey. You say it is certainly a tremendous sickness to mount a donkey and then go looking for the donkey. I tell you that one need not find a spiritually sharp person to recognize this right away and get rid of the sickness of seeking, so the mad mind stops. Once you have recognized the donkey, to mount it and be unwilling to dismount is the sickness that is most difficult to treat. I tell you that you need not mount the donkey; you are the donkey! The whole world is the donkey; how can you mount it? If you mount it, you can be sure the sickness will not leave! If you don’t mount it, the whole universe is wide open! When the two sicknesses are gone, and there is nothing on your mind, then you are called a wayfarer.
Reading some stuff I came across this case:
Once the Master said, "As long as the light has not yet broken through, there are two kinds of disease: (1) The first consists in seeing oneself facing objects and being left in the dark about everything; (2) The second consists in having been able to pierce through to the emptiness of all separate entities (dharmas) — yet there still is something that in a hidden way is like an object.
"[Views about] the body of the teaching also exhibit two kinds of disease; (1) Having been able to reach the body of the Buddhist teaching, one still has subjective views and is at the margin of that teaching because one has not gotten rid of one's attachment to it; (2) Even though one has managed to penetrate through to the body of the Buddhist teaching, one is still unable to let go of it. But if one examines this [teaching] thoroughly, it's stone-dead. That's also a disease!"
Taken from; 'Zen master Yunmen: his life and essential sayings', Case #193
In the second paragraph we can see yunmen talk about the two sicknesses foyan mentions, though in a slightly different way.
There is another bit by foyan later in the book:
When people today studying Zen learn it wrongly, it is because of no more than two sicknesses. One sickness is speechless, formless motionlessness in the haunt of the mind-body complex, where you say, “Even if the Buddhas and Zen Patriarchs came forth, I would still just be thus.” This is one sickness. Next is to give recognition to that which speaks, hears, works, acts, walks, stands, sits, and reclines. This is also a sickness. Do you know that activity is the root of suffering, sustained by the power of wind? If people can get away from these two sicknesses and can engage in total investigation, someday they should wake up. Otherwise, there is no cleaning things up.
If you pay close attention you can see the first paragraph of the yunment quote overlap with this part by foyan.
I hadn't seen the yunmen quote before myself, which is why I'm posting it. Maybe someone finds it as interesting as I do.
Notable mentions:
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one need not find a spiritually sharp person to recognize this right away and get rid of the sickness of seeking, so the mad mind stops.
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people today studying Zen learn it wrongly
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If people can get away from these two sicknesses and can engage in total investigation, someday they should wake up. Otherwise, there is no cleaning things up.
Look at these guys, telling you how wrong you are. Who do they think they are? What do you mean otherwise there's no cleaning things up? Don't you know everything is already perfect? Clean up what?
...
How do you reconcile inherent buddha nature with the two two sicknesses?
Are you already a buddha thus or not?
Submitted June 11, 2022 at 04:09AM by TheChemicalWhisperer https://ift.tt/ekVDSvl
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