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Tom

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  1. Lankavatara Sutra - Study

    Continuing on. Any thoughts on Chapter 3 starting with the following.
  2. Lankavatara Sutra - Study

    To me it is saying it is not in some place or some where. It is much the same thing as what Jesus say's here. 3. Jesus said, "If your leaders say to you, 'Look, the (Father's) kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the (Father's) kingdom is within you and it is outside you. When you know yourselves, then you will be known, and you will understand that you are children of the living Father. But if you do not know yourselves, then you live in poverty, and you are the poverty." This to me is one of the most important lines in the sutra. "False-imagination teaches that such things as light and shade, long and short, black and white are different and are to be discriminated; but they are not independent of each other; they are only different aspects of the same thing, they are terms of relation and not of reality. " You can apply that to different types of energy, Shakti and Shiva or Nirvana and samara.
  3. The following is an excerpt from Mantra, Rituals and Consciousness In chapter fourteen of Tantrasāra, Abhinavagupta describes the procedure of the purification of the six paths, which takes place after the completion of the paśuhoma. After this, a teacher brings the disciple in front of him and places all of six paths into his body by performance of adhvanyāsa. By doing this, he purifies auspicious and inauspicious deeds of a disciple who desires mokṣa and only inauspicious ones of a disciple who desires bhoga. This is because, ‘the distinction in attainment lies in the nature of one’s latent impressions [vāsanā], for mantras grant different result according to one’s latent desires.’ Thus asserting the nature of the latent desires of the disciple, the teacher reflects on the principal mantra internally and then meditates on his identity with śiva. This purifies all the six paths of the disciple’s body. Furthermore, the teacher should identify his consciousness with the disciple. Abhinavagupta writes: ‘In this way, the body, from the small toe to the end of dvādaśānta, as well as his consciousness should be made one with the body and the consciousness of the disciple. Having accomplished this, he should rest in the immense like of bliss, the essence of which is autonomy and Lordship, perfectly full with the will, knowledge and activity, in the Lord of the host of deities, full of all paths, the entirety of the sphere of the entities terminating in consciousness. By means of this kind of initiation with the self of the disciple, the disciple becomes identical with the supreme Lord.’ We can see, from the above examples, how rituals are interpreted by Abhinavagupta. In the first example, impurity is described as ignorance, while purity is said to be the knowledge in the form of identification with śiva. The external bathing is the purification attained by gaining the identity with mantravīrya. This is a gradual procedure that begins with the pārthiva type of bathing and culminates in the bathing in one’s own Self. In the second and third examples, we can see that the teacher’s intent to impart the knowledge and in particular his realization of the potency of mantra is that which enables a disciple to have a glimpse of the innermost reality which is his own Self.
  4. Lankavatara Sutra - Study

    Anyone have any thoughts on this?
  5. Lankavatara Sutra - Study

    Mahamati said: Blessed One; to what kind of discrimination and to what kind of thoughts should the term, false-imagination, be applied? Any thoughts or comments?
  6. Lankavatara Sutra - Study

    I think we will get there. We are only on Chapter 2 after all
  7. Lankavatara Sutra - Study

    Any comments on the 4 forms of assertions?
  8. Lankavatara Sutra - Study

    Are thoughts and the attachments that come with them really real? The results and actions of our attachments are.. but all they really are, are thoughts or as the Buddha mentioned, habit-energy. It is noticed when you have an issue that bothers you a lot. Over time the same issues doesn't. What changed? Your thoughts and the attachment to them.
  9. Lankavatara Sutra - Study

    Chapter 2 False-Imaginations and Knowledge of Appearances Then Mahamati the Bodhisattva-Mahasattva spoke to the Blessed One, saying: You speak of the erroneous views of the philosophers, will you please tell us of them, that we may be on our guard against them? The Blessed One replied, saying: Mahamati, the error in these erroneous teachings that are generally held by the philosophers lies in this: they do not recognize that the objective world rises from the mind itself; they do not understand that the whole mind-system also arises from the mind itself; but depending upon these manifestations of the mind as being real they go on discriminating them, like the simple-minded ones that they are, cherishing the dualism of this and that, of being and non-being, ignorant to the fact that there is but one common Essence. On the contrary my teaching is based upon recognition that the objective world, like a vision, is a manifestation of the mind itself; it teaches the cessation of ignorance, desire, deed and causality; it teaches the cessation of suffering that arises from the discriminations of the triple world. Any thoughts or comments?
  10. Lankavatara Sutra - Study

    We will get there. Just now let's focus on how our attachment our concepts are real when we are caught up in them but when we let them go they are like a reflection of the Moon in water. Not really there but something of the mind itself believing they are.
  11. Lankavatara Sutra - Study

    Any comments on this part?
  12. Lankavatara Sutra - Study

    Some of the key points to me are these. "and being impressed by erroneous discriminations and speculations since beginning-less time, fall into the habit of grasping this and that and thereby becoming attached to them. "all of which rises from the discriminations of the mind and is perpetuated by habit-energy" A little farther down in the chapter he mentions this.
  13. "Also, Vedanta states that Brahman cannot be graped by mind and it is beyond mind, beyond understanding, etc. It cannot be described by any words, because it is beyond description." Can non duality really be grasped by the mind, by mental understanding? I think the key point is this part : "because it is beyond description." Is that not still a reference to some thing, some experience or some state of being? Just that it is beyond description.
  14. Now I found this. "Brahman is a metaphysical concept of Hinduism referring to the ultimate unchanging reality,[150][154][155] that, states Doniger, is uncreated, eternal, infinite, transcendent, the cause, the foundation, the source and the goal of all existence.[152] It is envisioned as either the cause or that which transforms itself into everything that exists in the universe as well as all beings, that which existed before the present universe and time, which exists as current universe and time, and that which will absorb and exist after the present universe and time ends" Doesn't that sound like Siva and Shakti in KS?
  15. It seems different to me. Now I am no expert on Brahman but reading this.
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