The womb of the Buddhas (Buddha-nature / U2T) ~ Milarepa - 128
๐ง๐ต๐ฒ ๐๐ผ๐บ๐ฏ ๐ผ๐ณ ๐๐ต๐ฒ ๐ฏ๐๐ฑ๐ฑ๐ต๐ฎ๐ ~ Milarepa
(๐ช.๐ฆ. ๐๐ฉ๐ฆ ๐๐ณ๐ฐ๐ถ๐ฏ๐ฅ, ๐๐ถ๐ค๐ฉ๐ฏ๐ฆ๐ด๐ด, ๐๐ณ๐ช๐ฎ๐ฐ๐ณ๐ฅ๐ช๐ข๐ญ-๐ข๐ธ๐ข๐ณ๐ฆ๐ฏ๐ฆ๐ด๐ด / ๐๐ถ๐ฅ๐ฅ๐ฉ๐ข-๐ฏ๐ข๐ต๐ถ๐ณ๐ฆ / ๐๐ฆ๐ฏ๐ถ๐ช๐ฏ๐ฆ-๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด, ๐ต๐ณ๐ถ๐ฆ ๐ฏ๐ข๐ต๐ถ๐ณ๐ฆ ๐ฐ๐ง ๐๐ฆ๐ข๐ญ๐ช๐ต๐บ, ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐๐ธ๐ฐ ๐๐ณ๐ถ๐ต๐ฉ๐ด ...)
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Behold and search ๐๐ผ๐๐ฟ ๐๐ป๐ฏ๐ผ๐ฟ๐ป ๐บ๐ถ๐ป๐ฑ;
Seek not for satisfaction in samsara.
(๐ช.๐ฆ. ๐๐ฆ๐ข๐ณ๐ค๐ฉ ๐ธ๐ช๐ต๐ฉ๐ฐ๐ถ๐ต ๐ด๐ฆ๐ข๐ณ๐ค๐ฉ๐ช๐ฏ๐จ ๐ต๐ฉ๐ฆ ๐ช๐ฏ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ช๐ท๐ข๐ฃ๐ญ๐ฆ ๐ถ๐ฏ๐ฃ๐ฐ๐ณ๐ฏ ๐ถ๐ฏ๐ค๐ฉ๐ข๐ฏ๐จ๐ช๐ฏ๐จ ๐ถ๐ฏ๐ค๐ฆ๐ข๐ด๐ช๐ฏ๐จ ๐ต๐ณ๐ถ๐ฆ ๐ฏ๐ข๐ต๐ถ๐ณ๐ฆ ๐ฐ๐ง ๐บ๐ฐ๐ถ๐ณ ๐ฎ๐ช๐ฏ๐ฅ / ๐ข๐ธ๐ข๐ณ๐ฆ๐ฏ๐ฆ๐ด๐ด & ๐ข๐ญ๐ญ, ๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด-๐ข๐ธ๐ข๐ณ๐ฆ๐ฏ๐ฆ๐ด๐ด ๐ช๐ฏ๐ด๐ฆ๐ฑ๐ข๐ณ๐ข๐ฃ๐ญ๐ฆ, ๐ต๐ฉ๐ฆ ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐๐ธ๐ฐ ๐๐ณ๐ถ๐ต๐ฉ๐ด, ๐ต๐ฉ๐ฆ ๐๐ณ๐ฐ๐ถ๐ฏ๐ฅ.)
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I attain all my knowledge through observing the mind within.
Thus all my thoughts become the teachings of dharma,
And apparent phenomena are all the books one needs.
Seeing ๐๐ต๐ฒ ๐ถ๐ป๐ป๐ฎ๐๐ฒ ๐ณ๐ฎ๐ฐ๐ฒ ๐ผ๐ณ ๐๐ต๐ฒ ๐๐ฒ๐น๐ณ-๐บ๐ถ๐ป๐ฑ is supreme,
How can common meditation match it?
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He who realizes ๐๐ต๐ฒ ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ผ๐ณ ๐ต๐ถ๐ ๐ผ๐๐ป ๐บ๐ถ๐ป๐ฑ knows
That the mind itself is wisdom-awareness,
And no longer makes the mistake of searching for ๐๐๐ฑ๐ฑ๐ต๐ฎ from other sources.
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In fact, ๐๐๐ฑ๐ฑ๐ต๐ฎ ๐๐๐ฃ๐ฃ๐ค๐ฉ ๐๐ ๐๐ค๐ช๐ฃ๐ ๐๐ฎ ๐จ๐๐๐ง๐๐๐๐ฃ๐ (๐ค๐ช๐ฉ๐จ๐๐๐, ๐๐ฃ๐จ๐๐๐, ๐ค๐ง ๐๐๐ฉ๐ฌ๐๐๐ฃ),
So contemplate your own mind.
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This is the highest teaching one can practice;
๐ง๐ต๐ถ๐ ๐๐ฒ๐ฟ๐ ๐บ๐ถ๐ป๐ฑ ๐ถ๐ ๐๐ต๐ฒ ๐๐ฎ๐๐ต๐ฎ๐ด๐ฎ๐๐ฎ๐ด๐ฎ๐ฟ๐ฏ๐ต๐ฎ, ๐ฏ๐๐ฑ๐ฑ๐ต๐ฎ-๐ป๐ฎ๐๐๐ฟ๐ฒ, ๐๐ต๐ฒ ๐๐ผ๐บ๐ฏ ๐ผ๐ณ ๐๐ต๐ฒ ๐ฏ๐๐ฑ๐ฑ๐ต๐ฎ๐.
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– Milarepa
quoted in the book "Benedict's Dharma: Buddhists Reflect on the Rule of Saint Benedict"
Via: https://www.facebook.com/KagyuGems/photos/a.1462108960780609/2964553327202824/
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Comments: It is as if we were searching for our own unborn unchanging unceasing ๐ป๐ฎ๐ธ๐ฒ๐ฑ/๐๐ป๐ฐ๐ผ๐ป๐ฑ๐ถ๐๐ถ๐ผ๐ป๐ฒ๐ฑ ๐ฝ๐๐ฟ๐ฒ ๐บ๐ถ๐ป๐ฑ/๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐ under/prior-to all of our conditioning/karma; as if we were searching for something independent / universal / permanent / inherently existing / absolute, our ๐ฝ๐ฟ๐ถ๐บ๐ผ๐ฟ๐ฑ๐ถ๐ฎ๐น-๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐, ๐๐ต๐ฒ ๐ฏ๐ฎ๐๐ถ๐-๐ผ๐ณ-๐ฎ๐น๐น. But that is just an adapted skillful means, a pointer to the indescribable / inconceivable true nature of our mind & all -- beyond all description/conceptualisation, discrimination/dualities, causality/production, form / matter-energy, space & time.
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So we search without searching, find without finding, realise without realising, … a basis-of-all that is not really a basis.
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What we directly experience then is like limitless free space/emptiness [T2] and awareness [T1] indivisible [U2T] beyond the three spheres -- subject, relation/action, and object --, beyond existence & non-existence, beyond one & many ....
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Photo: The Ground, womb of all Buddhas, of all spontaneous displays / manifestations / appearances in both samsara & nirvana.
Photo via:
In a state of emptiness, whirl the spear of pure awareness;
People of Tingri, the view is free of being caught by anything at all.
-- Padampa Sangye
translation by Padmakara Translation Group
from the book "The Hundred Verses of Advice: Tibetan Buddhist Teachings on What Matters Most"
https://www.facebook.com/dorjeduck/posts/10157902400846714
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(i.e. Version 2021-12-30: Union of the Two Truths about all dharmas [U2T]:
The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
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[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
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[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
All dharmas are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
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[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
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[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
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[With/without wisdom:] When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
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[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
– the inconceivable Union of the Two Truths about all dharmas [U2T],
– the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
– the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about all dharmas,
– the tetralemma about all dharmas,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
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[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
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Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
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[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
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Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
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For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
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Quotes
So, we cannot 'seek & find it'; we can only tell what we cannot seek & find; thus staying away from all extremes & middle; thus leaving enough room for a spontaneous direct realisation of the inconceivable Union of the Two Truths about everything, the Ground and its inseparable displays.
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[Our true nature: U2T / U3S / Uopp]
"Whenever clouds gather, the nature of the sky is not corrupted, and when they disperse, it is not ameliorated. The sky does not become less or more vast. It does not change.
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It is the same with the nature of mind (i.e. with the Ground, with the true nature & dynamic of Reality as it is here & now: the Union of the Two Truths) :
it is not spoiled by the arrival of thoughts (i.e. of its inseparable spontaneous displays / manifestations / appearances / functions);
nor improved by their disappearance.
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[T2:] The nature of the mind is emptiness
(i.e. 2nd truth -- emptiness of inherent existence);
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[T1:] its expression is clarity.
(i.e. 1st truth: conventionally dependently co-arisen relatively functional impermanent appearances / manifestations / displays)
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[U2T:] These two aspects are essentially one's simple images designed to indicate the diverse modalities of the mind.
(i.e. This is called the inconceivable Union of the Two Truths free from all extremes & middle, free from all conceptual proliferations, free from all conditioning / karma. Meaning one truth implies the other (<==>). The two truth are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one in the non-dual sense of those terms: ex. not different, not identical, not both together, not neither.)
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[The apparent duality T1 vs. T2:] It would be useless to attach oneself in turn to the notion of emptiness [T2], and then to that of clarity [T1], as if they were independent [separate] entities.
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[An inconceivable Union of the Two Truths: ] The ultimate nature of mind [U2T] is beyond all concepts, all definition [U3S] and all fragmentation [Uopp]."
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Kyabje Dilgo Khyentse Rinpoche - On Buddha Nature
Via: https://www.facebook.com/dharmasamye/posts/4031778600178442
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The self-liberated Great Perfection
- when will I be able to see that?
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In the rootless Mind, pure from the beginning,
There is ๐ป๐ผ๐๐ต๐ถ๐ป๐ด ๐๐ผ ๐ฑ๐ผ (๐ฎ๐ฐ๐๐ถ๐ผ๐ป / perception / cognition / acquisition) ๐ฎ๐ป๐ฑ ๐ป๐ผ ๐ผ๐ป๐ฒ ๐๐ผ ๐ฑ๐ผ ๐ถ๐ (๐๐๐ฏ๐ท๐ฒ๐ฐ๐ / perceiver / knower / acquirer) (๐ฎ๐ป๐ฑ ๐ผ๐ฏ๐ท๐ฒ๐ฐ๐ / perceived / known / acquired)
- how satisfying!
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(Note: Here "nothing" or "no this or that" means not inherently existing, not completely non-existent, not both together, not neither. The Middle Way free from all extremes & middle, free from all conceptual proliferations, free from all conditioning / karma, free from any acceptation or rejection in absolute terms.)
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The intrinsic awareness of aimless phenomena,
In which deliberate apprehension
such as “๐ฉ๐๐๐จ ๐๐จ ๐๐ฉ” has dissolved
- what happiness!
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In the view and meditation which have ๐ป๐ผ ๐ฑ๐ถ๐๐ฐ๐ฟ๐ถ๐บ๐ถ๐ป๐ฎ๐๐ถ๐ผ๐ป,
There is no breadth or narrowness, height or depth
- how pleasant!
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In the action and result
which have ๐ป๐ผ ๐ฎ๐ฐ๐ฐ๐ฒ๐ฝ๐๐ฎ๐ป๐ฐ๐ฒ ๐ฎ๐ป๐ฑ ๐ฟ๐ฒ๐ท๐ฒ๐ฐ๐๐ถ๐ผ๐ป, hope and doubt,
There is nothing to gain and nothing to lose
- how warm!
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~ Longchenpa
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From: «The Practice of Dzogchen.
Longchen Rabjam’s Writings on the Great Perfection»
Introduced, translated, and annotated by Tulku Thondup.
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Via: https://www.facebook.com/erik.jensen.54966/posts/5276987885650463
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Comments: ๐ We can never say 'what it is', just 'what it is not'.
We can never cause / produce it, just 'deconstruct what it is not'.
And this doesn't mean to reject all thinking / concepts / activities, but just to remain aware of their limits while using them.
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"Just as the crow that has flown from the ship, after seeking but finding no land, must return, and settle on the ship again, so the mind sent questing by our desires must eventually return, and ๐๐ฒ๐๐๐น๐ฒ ๐ถ๐ป ๐๐ต๐ฒ ๐๐ป๐ฐ๐ต๐ฎ๐ป๐ด๐ถ๐ป๐ด ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ผ๐ณ ๐บ๐ถ๐ป๐ฑ ๐ถ๐๐๐ฒ๐น๐ณ. Unmoved by stimuli, free of hope and fear, the hidden motivations destroyed and the root cut—this is the sky-like Vajra-Mind itself."
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-- Saraha
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Via: https://www.facebook.com/LovingSangha/posts/10159050207854297
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