Tuesday, October 19, 2021

A Buddha can watch TV - 132

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A Buddha can Watch TV - 132

๐”ธ ๐”น๐•Œ๐”ป๐”ปโ„๐”ธ โ„‚๐”ธโ„• ๐•Ž๐”ธ๐•‹โ„‚โ„ ๐•‹๐•

"While Candrakฤซrti is explicit in stating that the merely conventional does not appear to buddhas at all, Gorampa does not wish to push the issue quite so far. Gorampa is explicit in asserting that ๐—ฏ๐—ผ๐˜๐—ต ๐˜๐—ฟ๐˜‚๐˜๐—ต๐˜€ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ ๐˜๐—ผ ๐—ฎ ๐—ฏ๐˜‚๐—ฑ๐—ฑ๐—ต๐—ฎ  [U2T - Union of the Two Truths], although he qualifies this assertion in a very specific way. 

He argues that the conventional truth which appears to buddhas is not the conventional truth that appears to ordinary beings. 

From the perspective of a buddha who has eliminated all dualistic distinctions, ๐˜๐—ต๐—ฒ ๐—ฐ๐—ผ๐—ป๐˜ƒ๐—ฒ๐—ป๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น ๐˜๐—ฟ๐˜‚๐˜๐—ต ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐˜€, ๐—ฏ๐˜‚๐˜ ๐—ถ๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐˜€ ๐—ฎ๐˜€ ๐˜๐—ต๐—ฎ๐˜ ๐˜„๐—ต๐—ถ๐—ฐ๐—ต ๐—ถ๐˜€ ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—น๐—ฒ ๐—ณ๐—ฟ๐—ผ๐—บ ๐˜๐—ต๐—ฒ ๐˜‚๐—น๐˜๐—ถ๐—บ๐—ฎ๐˜๐—ฒ ๐˜๐—ฟ๐˜‚๐˜๐—ต [U2T - Union of the Two Truths]. 

In other words, conventional phenomena – such as tables, persons, thoughts, and so on – do not appear to a buddha (as inherently existing things -- physical, conceptual. mental; body, speech, mind; subject, relation/action, object --), but the conventional truth (the conventionally dependently co-arisen relatively functional ever-changing impermanent & empty of inherent existence appearance) does nevertheless appear. 

๐—œ๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐˜€, ๐—š๐—ผ๐—ฟ๐—ฎ๐—บ๐—ฝ๐—ฎ ๐—ฎ๐—ฟ๐—ด๐˜‚๐—ฒ๐˜€, ๐—ป๐—ผ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฝ๐˜๐˜‚๐—ฎ๐—น๐—น๐˜† ๐—ฎ๐—ป๐—ฑ ๐—ป๐—ผ๐—ป๐—ฑ๐˜‚๐—ฎ๐—น๐—น๐˜†, ๐—ฎ๐˜€ ๐˜๐—ต๐—ฎ๐˜ ๐˜„๐—ต๐—ถ๐—ฐ๐—ต ๐—ถ๐˜€ ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—น๐—ฒ ๐—ณ๐—ฟ๐—ผ๐—บ ๐˜๐—ต๐—ฒ ๐˜‚๐—น๐˜๐—ถ๐—บ๐—ฎ๐˜๐—ฒ. (It appears as an inseparable manifestation of the unique unborn unchanging unceasing pristine Ground: the inconceivable Union of the Two Truths [U2T].) 

It is necessary for buddhas to have an appearance of the conventional – even if it does not appear in the same ways as it appears to non-buddhas – if buddhas are to continue to function in the world for the sake of sentient beings." - P224

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"Gorampa appeals to and endorses Candrakฤซrti’s view that buddhas do not have appearances (as inherently existing things -- physical, conceptual. mental; body, speech, mind; subject, relation/action, object --), but adds the qualification that buddhas just do not have appearances in the same ways that ordinary persons have appearances. That is, according to Gorampa, ๐˜๐—ต๐—ฒ๐—ฟ๐—ฒ ๐—ฎ๐—ฟ๐—ฒ ๐˜€๐˜๐—ถ๐—น๐—น ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ฐ๐—ผ๐—ป๐˜ƒ๐—ฒ๐—ป๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น ๐—ณ๐—ผ๐—ฟ ๐—ฏ๐˜‚๐—ฑ๐—ฑ๐—ต๐—ฎ๐˜€ – they are just different kinds of appearances, in which the ultimate and conventional are inseparable [U2T - Union of the Two Truths: Union of appearance <==> and emptiness of inherent existence]." -- p. 240

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๐—ง๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ณ๐—ผ๐—ฟ๐—ฒ, ๐—ถ๐˜ ๐—ถ๐˜€ ๐—ถ๐—ป๐—ฐ๐—ผ๐—ฟ๐—ฟ๐—ฒ๐—ฐ๐˜ ๐˜๐—ผ ๐˜€๐—ฎ๐˜† ๐˜๐—ต๐—ฎ๐˜ ๐˜๐—ต๐—ฒ ๐—ฐ๐—ผ๐—ป๐˜ƒ๐—ฒ๐—ป๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น ๐—ฑ๐—ผ๐—ฒ๐˜€ ๐—ป๐—ผ๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜ ๐—ฎ๐˜ ๐—ฎ๐—น๐—น ๐—ณ๐—ฟ๐—ผ๐—บ ๐—ฎ ๐—ฏ๐˜‚๐—ฑ๐—ฑ๐—ต๐—ฎ’๐˜€ ๐—ฝ๐—ฒ๐—ฟ๐˜€๐—ฝ๐—ฒ๐—ฐ๐˜๐—ถ๐˜ƒ๐—ฒ (that would be nihilism); Gorampa reminds us that from a buddha’s perspective, dualistic divisions between “conventional” and “ultimate” do not exist, (or the distinction between the three spheres -- subject, relation / action, object --, or the distinction between the opposites of any duality / triad / quad / etc.) and as such, ๐˜๐—ต๐—ฒ ๐˜๐˜„๐—ผ ๐˜๐—ฟ๐˜‚๐˜๐—ต๐˜€ ๐—ฎ๐—ฟ๐—ฒ ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—น๐—ฒ (zung 'jug).

(i.e. He has continuous full awareness of the inconceivable true nature of Reality as it is here & now, of all appearances; as pointed by concepts like: the Inseparability / Interdependence / Non-duality / Union of the Two Truths [U2T], the Inseparability / Interdependence / Non-duality / Union of the three spheres [U3S], the Inseparability / Interdependence / Non-duality / Union of the opposites in any duality / triad / quad / etc [Uopp]), the middle Way free from all extremes & middle, free from all conceptual dualistic proliferations / constructs, free from all acceptation / affirmation / search / action and rejection / negation / abandon / non-actions in absolute terms...) - P241

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From: Thinking the Unthinkable / Unthinking the Thinkable: Conceptual thought, non-conceptuality, and Gorampa Sonam Senge's Synopsis of Madhyamaka

By Constance E. Kassor

https://etd.library.emory.edu/concern/etds/5712m675f?locale=zh 

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Comments: ๐Ÿ’– Love it. A Buddha still uses conventional truths / appearances / functionalities / concepts / dualities / extremes, takes the bus, watches TV ... but he is always fully aware of their true nature while using them. Always aware of the inconceivable Ground, or Union of the Two Truths about everything. So he is never fooled by appearances, never slave to them, never grasping at them, never creating karma ... He is totally free from them, but not necessarily without them.

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So what the Buddha see when watching TV is himself (everything as the Buddha), the Ground (Union of the Ground and its spontaneous manifestations), the Union of the Two Truths [U2T] ... ha! 

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(i.e. A. 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);
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
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[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 unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / 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: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
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 its parts, with its causes & conditions, its conceptual opposite(s), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying it [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, like illusions  / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
All dharmas are appearing <==> but still empty; 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) <==> but still not completely non-existent (still appearing), 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 (physica, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [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 to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
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[BEST POINTERS TO THE INCONCEIVABLE:]
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-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 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 / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not describable / conceivable, not indescribable / inconceivable, 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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[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 in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truths: the Union of the Two Truths.
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; 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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