Sunday, April 11, 2021

Indra’ Net - The Unity of emptiness - Sengcan - 122

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Indra’ Net - The Unity of emptiness - Sengcan

[It is not about the mind only, but about the non-dual Reality as it is here & now, about the Ground, about the inseparability / interdependence / co-dependence / co-evolution of the three spheres -- subject / mind, relations / actions, and objects / phenomena --; about the Union of the Two Truths free from all extremes & middle, free from all conceptual proliferations; about the Non-duality / Union of opposites in general. And it is certainly not about any individual separate mind.]

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(i.e. We cannot reduce everything to the subject /mind only, no more than to objects / phenomena only, or to relations / processes only. The two/three are inseparable, interdependent; not two/multiple, not one, not both together, not neither. That is the Middle Way free from all extremes & middle, free from all conceptual proliferations. Ex. extremes like subjectivism, objectivism, relationism / processism ...)

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๐—ง๐—ต๐—ฒ ๐˜‚๐—ป๐—ถ๐˜๐˜† ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ~ ๐—ฆ๐—ฒ๐—ป๐—ด๐—ฐ๐—ฎ๐—ป

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Things are objects because there is a subject or mind;

and the mind is a subject because there are objects.

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(i.e. Union of the three spheres: Union of subject / mind <==> relation / action <==> object / phenomena.)

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Understand the relativity (inseparability / Union) of these two

and the basic reality (Ground): the unity of emptiness.

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(i.e. Union of conceptual opposites; Union of the three spheres; and the Union of the Ground / Reality <==> and its spontaneous unceasing displays / manifestations / appearances.)

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In this Emptiness the two are indistinguishable (inseparable, in Union)

and each contains in itself the whole world. 

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(i.e. Like the Jewel Net of Indra: everything is inseparable, interdependent, co-evolving, reflecting everything else ...) (see picture)

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If you do not discriminate between coarse and fine

you will not be tempted to prejudice and opinion.

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(i.e. Union of conceptual opposites in general.

ex. Union coarse <==> fine. Union good <==> bad.

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Meaning there is no inherent / independent / universal / absolute basis for any conceptualisation or non-conceptualisation, discrimination or non-discrimination, thinking or non-thinking, action or non-action ...; just conventionally / relatively / inter-subjectively.

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Meaning there is nothing to accept / affirm / seek / do / add absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth.

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So, it is not about accepting the mind and rejecting objects / appearances,

not about accepting the Ground and rejecting its displays / manifestations,

not about accepting the ultimate truth and rejecting relative truths,

not about accepting nirvana and rejecting samsara,

not about accepting stillness and rejecting movement,

not about accepting the ocean and rejecting the waves,

not about accepting the sky and rejecting the clouds,

not about accepting the good / pure and rejecting the bad / impure,

not about accepting one side of any duality and rejecting the other side, or vice versa, or about accepting both sides, or about rejecting both sides.

It is about realising their true nature: their Union, the true meaning of this 'Union'.)

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-- Sengcan

https://quotes.justdharma.com/the-unity-of-emptiness-sengcan/ 

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[i.e. Thoughts, the perceived / known, depend on the subject and its conditioning karma, but not just on that. Everything is validated by confronting it with Reality as it is here & now -- even if this Reality is indescribable, inconceivable, we cannot simply ignore it. That is how Buddhist Meditation works, and that is how science works; confronting the imagination / creativity of our mind(s) with 'what is here & now'.]


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Quotes

Thinking without thinking

[๐—ง๐—ต๐—ถ๐—ป๐—ธ๐—ถ๐—ป๐—ด ๐˜„๐—ถ๐˜๐—ต๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ถ๐—ป๐—ธ๐—ถ๐—ป๐—ด; ๐˜„๐—ถ๐˜๐—ต๐—ผ๐˜‚๐˜ ๐—น๐—ฒ๐—ฎ๐˜ƒ๐—ถ๐—ป๐—ด ๐—ฎ ๐˜๐—ฟ๐—ฎ๐—ฐ๐—ฒ / ๐—ธ๐—ฎ๐—ฟ๐—บ๐—ฎ ๐—ฏ๐—ฒ๐—ฐ๐—ฎ๐˜‚๐˜€๐—ฒ ๐—ผ๐—ณ ๐—ฑ๐—ถ๐—ฟ๐—ฒ๐—ฐ๐˜ ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ: 

It is not about accepting a fictive idealistic pure thoughtless mind / stillness and rejecting thoughts / movement. A mind without thoughts is not a mind, it is a rock.)

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At liberty to come or to go ~ Hui Neng

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When our mind works freely without any hindrance, and is at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or liberation. Such a state is called the function of 'thoughtlessness'. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view.

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– Hui Neng

https://www.facebook.com/JustDharmaQuotes/photos/a.283199241781361/3345321818902406/ 

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[Directly abiding in our true nature, in the true nature of Reality as it is here & now as pointed by concepts like the Union of the Two Truths / U2T, the Union of the three spheres / U3S -- subject, relation / action, object --, the Non-duality / Union of opposites / Uopp, the one Ground.]

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Through the unbearable atmosphere of the sky

Came words that were not made by anyone, 

(i.e. Reality is inconceivable)

And that were without any natural ideas,

But from out of the sound of our unspoken thoughts,

These are the kings of words,

And our teacher has made them dawn on us by way of speaking them.

(i.e. still we can use concepts to point to it, to stay away from all extremes & middle)

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To “๐—ฑ๐˜„๐—ฒ๐—น๐—น ๐—ถ๐—ป ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜†”

Is to use the measure of the abode of time,

Its nature,

And the certainty of transfer,

For our abode.

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We have dwelt since the beginning, (our Ground)

And our efforts, conditions, and causes are our current situation. (karma)

The reality that uses time to abide (i.e. using the relative to get to the absolute, and then to the inconceivable non-dual true nature of Reality as it is here & now / U2T / U3S / Uopp, Middle Way ...)

Is shown through the four seasons:

Summer, winter, autumn, and spring.

At the first part of autumn,

Our heaps, elements, and wisdom grow.

This time is a support for ๐—ฝ๐—ฟ๐—ผ๐—ณ๐—ผ๐˜‚๐—ป๐—ฑ ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ฐ๐—ผ๐—ป๐—ป๐—ฒ๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐˜€. 

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The ninth and the eighth of the waning moon

Abide with the waxing at the tenth, fourth, and fifth.

The days are divided into groups of twelve.

The seasons of the sun are also twelve.

They abide in the four aspects of their parts.

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At this time ๐˜„๐—ฒ ๐—บ๐˜‚๐˜€๐˜ ๐˜‚๐—ป๐—ถ๐˜๐—ฒ ๐˜„๐—ถ๐˜๐—ต ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜†.

For those who abide in their own natures,

๐™€๐™ญ๐™ฉ๐™š๐™ง๐™ฃ๐™–๐™ก ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ๐™จ ๐™–๐™ฃ๐™™ ๐™ž๐™ฃ๐™ฉ๐™š๐™ง๐™ฃ๐™–๐™ก ๐™ข๐™ž๐™ฃ๐™™๐™จ (๐™จ๐™ช๐™—๐™Ÿ๐™š๐™˜๐™ฉ),

๐˜ฟ๐™ฌ๐™š๐™ก๐™ก ๐™ž๐™ฃ ๐™ฉ๐™๐™š ๐™จ๐™ฅ๐™–๐™˜๐™š ๐™ฉ๐™๐™–๐™ฉ ๐™ž๐™จ ๐™—๐™š๐™ฉ๐™ฌ๐™š๐™š๐™ฃ ๐™ฉ๐™๐™š๐™ข. (i.e. in their 'Union', their inseparability, interdependence, co-emergence, co-evolution ...)

Yogins must understand this.

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The Jewel Maker: The Great Tantra on the Consequence of Sound

Translated by Christopher Wilkinson 

Via: https://www.facebook.com/chris.wilkinson84000/posts/3658885784222907 

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From His Holiness 17th Karmapa

"In terms of the nature of mind, the true nature of mind, I don't know what I could say about that. It's just there.

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...So we start off by thinking that what we have right now is too simple, too ordinary. The true nature of mind must be something special, something high, something prettier than what we have now. And what we have now doesn't really satisfy our desires, it's not very attractive to us, but if you put some serious effort into your practice, then eventually I think that recognizing the true nature of mind means returning to that place where you started — with your boring unattractive, not new, not high, mental state — and actually recognize that it has been what you're looking for."

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Karmapa Chenno!

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Just ๐Ÿ’š to all who search for the treasure that has always been with us.. ๐Ÿ’š

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(Quote from talk at Hunter College, July 2011)

Via: https://www.facebook.com/amrita.nadi/posts/10158233357872634 

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[Unity in diversity; diversity in unity]

Within emptiness, everything exists in a harmonious state,

Whether it is good, bad, beautiful, or ugly.

Just as all the oceans have the flavor of salt,

The diversity of things participates in the unity of emptiness.

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-- Shantarakshita

quoted in the book  "The Ninth Karmapa, Wangchuk Dorje's Ocean of Certainty"

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Via: https://www.facebook.com/dorjeduck/posts/10157893277976714 

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