How does an Enlightened person view memories and the past
There is a saying from Master ZhouZou that I've struggled with for a couple of years that feels very relevant to where I am in practice:
The master entered the hall and said, "Brothers, simply remake what has gone by and work with what comes. If you do not remake, you are stuck deeply somewhere."
When Master ZhouZhou says "remake what has gone by" he seems to be saying something about how we deal with the past. What is the correct way to view memories? Memories, it seems to me, can yank us out of present awareness very quickly and reawaken the sense of there being a "self." Good memories create longing, nostalgia and attachment; bad memories create guilt and remorse. Does an enlightened person still have memories? Any opinions on "remaking what has gone by" are welcome.
He seems to say this is especially important, because if we can't do this we "are stuck deeply." I notice that I sometimes get stuck deeply by the past, so I want to figure out what he means.
Thank you!
Glad I found this group!
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There is a factor of remembering in many teachings along these lines, so it is not about getting rid of memories, per se. In a sense, it the remembering refers to going deeply beyond what is before the memories, or at least it points in that direction. As in, show me your original face before your parents were born.
If you ask what the meaning of "remake" is or what it refers to, you may find some insight into that. While memories feel like they are actual and have a reality to them, I think it is safe to say that they are recordings and not real, even if the mind resorts to replaying them and referring to them in order to maintain the persona. So, in that case, one could actually "remake" memories and perhaps, intensive instruction on that would be useful, (with many caveats).
I would say, though, that the remaking is along the lines of what I just said. It is not so much about the contents, but the process and then what our relationship to memory is. Remake, to me, would be to remember to remember that the present has its tang of direct reality that is tangible and immediate, whereas memories are very much different when compared to that and the machinations of our rather compulsive anticipation of the future we project and take for real in a similar fashion. So, dealing with the nature of memory in this way brings you to here and now as this just as it is and then, the future can also be reconciled in that way.
You could liken memories and their stickiness to karma, though karma refers more directly to actions or what we do. Another way it can be put is as residue or traces, similar to the wake a boat leaves as it moves through the water.
In your mind, how are memories stored and treated? Are they not all "there" simultaneously and merely remembered with a chronological time stamp based on your recollection in the subjective sense? You could just as easily envision memories as a flat, two-dimensional wall with lines and arrows pointing to their successive relationships. Are not memories often evoked by causes and conditions that then ignite a serious of associations that present patterns?
What really cuts to the core of this though is not so much memories, but who or what is knowing them and a simple case of identification involved in the process. You find this theme in both Hindu and Buddhist philosophy and it is expressed in many ways. Logically, is it possible to actually be what you know? If you can know people and things and situations, well, obviously you are not them in name and form. Now, what about the body, mind, thoughts, memories, etc.? If you can know it, you can't be it because the act of knowing implies what is known. This whittles it down to what is the brunt of the investigation.
So, there may be subtle differences, (and one can detail them) in the meanings of liberation, enlightenment, moksha, satori, self-realization, etc., but, for the sake of brevity, I will leave it at that. There is an implication in all that that can be expressed in words, but it is better to encounter that in the right environment and with the aim to find out for yourself because it rests solely on direct experience, not merely on conceptual knowledge and the rest.
I would even suggest to avoid any cut-and-dried definition of those terms without some further study and practice because it really does not good to continue this with any false assumptions and misunderstandings, after all, ignore-ance is both the crux and heart of the matter in this case, as you may already know. I can casually say that whatever you think enlightenment is, it isn't and the same applies to self-realization and liberation. But maybe I say that in jest? 
I am so glad that it was helpful or of some benefit. After all, benefiting beings in the best way we can is the spirit of Dharma.
You are full of questions. That is refreshing and most practical on the Way. It's OK! Continue just as you are. Tat Tvam Asi: That Thou Art!
Another way to phrase what ZhouZhou said is: Do you think your thoughts or do they think you? Are you doing it or is it doing you? Noticing the nature of that dichotomy is a way to recognize the dualism of experience so that it stands out and then, the relationship can also become more evident to the point that you breakthrough about polar opposites in general. They rely on each other and are more like sides of the same coin, so to speak.
Thoughts and emotions can also be said to be two sides of the same coin. When you consider emotions as just a form of energy that is made more complex by the relationship with corresponding thoughts, then that can be a sort of a solvent.
There comes a point that, when you understand morals and ethics, that you can also more confidently observe thoughts and feelings for what they are, just as they are. You can see good thoughts/bad thoughts, pleasant emotions/disturbing emotions in that light and become less compelling. In fact, judging your own experience is alright up to a point, but notice how you then enter a sort of feedback loop and get all caught up again. Noticing more is very helpful!
So, you could say that "remembering your true nature, (prior to all thoughts, memories, experiences, etc.) and abiding there is to pause, reflect, relax, and do nothing but observe them, at least initially, when you meditate to practice that. There is a participatory detachment that is calm and knowing. I just wanted to mention that because detachment, in this case, and from experience, is grossly misunderstood and often subjected to Western psychological criteria.
No, it is not at all crazy, (if you keep your wits about you) to ask those questions. That is an essential part of inquiry. The answers are of more import, of course. And it is not crazy to sincerely and consistently ask yourself who or what you really are. The only reason that can seem to be difficult and vague is that you are digging into a pile of conditioning and habits that have been inculcated into the mind for...oh, who knows how long? 
Knowing who or what you are is the name of the game, ultimately.
A lot depends on how motivated and earnest you are on the search. That's a good inquiry in itself. There are some hard core teachings that I have found and practiced, but I liken them to walking the shores of existence and discovering a bright, colorful jewel along the way and that is a way to put it without claiming any universal superiority.
Forgive me if you are already aware of these resources, but you might find these recommendations to be jewels that provide you with tips, support and glimmers of insight: Alan Watts, Adyashanti and Rupert Spira, to name a few (all available on YouTube). If you find yourself to be more Bhakti than a Jnana, then Mooji is also worth checking out. The "hard core" stuff may be for later or you will stumble upon it when you are ready. Patience is a good practice and something to cultivate. You are like a lotus ready to bloom and that is not to be forced, but watched and enjoyed.
And of course, there are many volumes of Buddhist sutras, commentaries and practices available on any level that might just fit your style, as you may already know.
Lastly, it is okay to be a DIY type, but if you come across a skillful, well-vetted teacher, (most importantly with a valid lineage) that can be most helpful at some stage because, you may find, all the sutras and books are a door to an in-depth dialogue. I find most Tibetan Lamas to be very knowledgeable and interesting in many ways
Longchen Rabjampa said, "How can a tight mesh of body, speech and mind reach out to touch its indestructible core?"
Tashi Delek
(sorry for the length, but, birds sing, thunder roars, bees buzz and I write too much, that's what I do)
