Tuesday, November 3, 2020

Everything and Nothing - 022

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Everything and Nothing

Résumé: Reasoning: everything is dependently co-arisen (1st truth) ==> thus everything is empty of inherent existence (2nd truth) ==> thus there is no real origination, duration, cessation of anything ==> thus everything is merely labelled / imputed by the mind ==> thus everything is beyond all opposition / duality ==> thus everything is not this, not non-this, not both together, not neither (tetralemma) ==> thus there is nothing to accept nothing to reject in absolute terms (Middle Way free from all extremes & middle). 


That is why we say that You are Nothing and Everything! You are empty of inherent existence, but still the interdependent Universe, the indivisible Buddhaverse. One aspect implies the other (<==>). By transcending your identification with your five aggregates -- body, speech & mind -- you become identified with the inconceivable permanent self-arisen unchanging unstained whole / Ground / Buddhaverse. It is a whole beyond all dualities like one vs. many, nothing vs. everything. They call this “your true nature”, the “true nature of your mind”, “Buddha-nature”, “Genuine Emptiness”, “Reality”, “Suchness”, “Dharmata” ...


Those two aspects, everything & nothing, or interdependence of everything (1st truth) a & emptiness (2nd truth) of everything, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equa / non-dual / one -- in the non-dual sense of those terms <==> thus themselves empty of inherent existence, like illusions, merely labelled / imputed by the mind. Reality is beyond everything & nothing, beyond the two truths; that is why we say it is “inconceivable”. We have to directly perceive / realise it.


Being nothing you are everything ~ Kalu Rinpoche

My advice, don’t be a Buddhist. 

In the end it’s all about personal gain, fame and business.

Just be a person with a good heart, that’s the meaning of a truthful Dharma practitioner.

We live in illusion and the appearance of things. 

There is a reality. We are that reality. 

When you understand this, you see that you are nothing, and being nothing, you are everything

That is all.


-- Kalu Rinpoche

quoted in the book Breath by Breath: The Liberating Practice of Insight Meditation

https://quotes.justdharma.com/being-nothing-you-are-everything/ 

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TAI SITU RINPOCHE - Nothing Happens.

Nothing happens!

Because of that everything can happen.

If something is happening, nothing can happen.

Because nothing is happening then everything is happening,

There is room for everything.

So nothing is happening ultimately.

Relatively everything is happening.

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The ensō symbolizes absolute enlightenment, strength, elegance,
the universe (everything), and mu (the void) (nothing).
(or the Union of the Two Truths)

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HAKUIN

"If you forget yourself (nothing), you become the universe (everything)."

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Complete openness of mind ~ Dilgo Khyentse Rinpoche

When performing the meditation practice one should develop the feeling of opening oneself completely to the whole universe with absolute simplicity and nakedness of mind, ridding oneself of all protecting barriers. Don't mentally split into two when meditating, one part of the mind watching the other like a cat watching a mouse. One should realize that one does not meditate to go deeply within oneself and withdraw from the world: complete openness of mind is the essential point.


– Dilgo Khyentse Rinpoche

https://quotes.justdharma.com/complete-openness-mind-dilgo-khyentse-rinpoche/ 

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“The reflections of stars and planets in the ocean are the display of the ocean. Space is the matrix of the world as a container and what is contained. The true nature of reality permeates and extends throughout samsara and nirvana. Understand the nature of these metaphors and what they exemplify. Thus, you will become a yogin who embraces the whole of samsara and nirvana.”


Dudjom Lingpa – Buddhahood Without Meditation - Nang-jang (A Visionary Account Known as Refining Perceptions) Chapter VII – pp 83-4, Padma Publishing

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