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Qibrush

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  1. This last part of what you are saying. " And that normal daily living is exactly the same as the clarity of the highest meditation, and that different states is really just an artificial view from the perspective of "local" self/mind." can I also say this is residing? Seeing past all the layers or levels and realizing that it is all the same, that self is really just residing in now? I'll try defining what I mean. Maybe we can find a middle ground or you can tell me what you think and what equivalent there is. When I say light level, I think that's a little hard to define but I mean a deeper level in which there is just knowing and being things. There isn't anything to see or feel, just intent and knowing. I also feel that universal mind and what I mean by light level are similar because at a light level where there is just being, that is also universal mind to me. Meaning that I can realize that me and you are the same or a river outside is the same as me and you. It feels the same, just one continous piece of self. That's what I define as universal mind, being and being with everything naturally. Here is also my take of the next three. Please tell me your opinions on these. 3.15. bījāvadhānam Maintain breakless awareness on that supreme energy which is the seed of the universe. 3.16. āsanasthaḥ sukhaṁ hrade nimajjati Seated in that real posture, he effortlessly dives in the ocean of nectar. 3.17. svamātrānirmāṇamāpādayati Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires. I think 3.15 is talking about being naturally aware of the energy of universal mind at all times. 3.16 - Maybe it is talking about being able to go deeper without any real effort, as if you are moving a hand. 3.17 - Now talking about using the energy of the universe to create anything with intent.
  2. Thanks for answering Doug, I do have questions .I always have a little hard time with different terminology and relating it to what I understand, so if you could, can you use the words universal mind and light level in your description? For example, what you described at 3.8,3.9 sounds like residing to me. 3.12, to me seems to be talking about a differentiation almost of the surface self and a universal residing now. Where the universal consciousness is ever present and now, and at the surface there is the acting. 3.14 also sounds like residing but now a more clear version of it. What do you think of what I said?
  3. I have some questions, I hope you don't mind if I basically go through the definitions and ask about them. Starting with these three: 3.8. jāgratdvitīyakarah The waking state is another formation of his real nature of consciousness. 3.9. nartaka ātmā The dancer in this field of universal dance is his self of universal consciousness. 3.10. raṅgo’ntarātmā The player is the internal soul. If 3.7 was similar to emptiness of self. Would 3.8 be talking about residing at a light level? Then would 3.9 and 3.10 be talking about starting to realize self is universal mind?
  4. Lankavatara Sutra

    So when he says Mahamati, the full recognition of the One Vehicle has never been attained by either earnest disciples, masters, or even by the great Brahma; it has been attained only by the Tathágatas themselves. That is the reason that it is known as the One Vehicle " this means that he is saying that the reason that only Buddhas have attained One Vehicle is because they have realized that actually there are no vehicles, meaning that everything is just image-like or no duality and that there is just residing?
  5. Lankavatara Sutra

    In chapter 7, there is this paragraph: I call this the One Vehicle, not because it is the One Vehicle, but because it is only in solitude that one is able to recognize and realize the path of the One Vehicle. So long as the mind is distracted and is making conscious effort, there can be no culmination as regards the various vehicles; it is only when the mind is alone and quiet that it is able to forsake the discriminations of the external world and seek realization of an inner realm where there is neither vehicle nor one who rides in it. I speak of the three vehicles in order to carry the ignorant. I do not speak much about the One Vehicle because there is no way by which earnest disciples and masters can realize Nirvana, unaided. According to the discourses of the Tathágatas earnest disciples should be segregated, disciplined, and trained in meditation and Dhyana whereby they are aided by many devices and expedients to realize emancipation. It is because earnest disciples and masters have not fully destroyed the habit-energy of karma and the hindrances of discriminative knowledge and human passion that they are often unable to accept the twofold ego-less-ness and the inconceivable transformation death, that I preach the triple vehicle and not the One Vehicle. When earnest disciples have gotten rid of all their evil habit-energy and been able to realize the twofold ego-less-ness, then they will not be intoxicated by the bliss of the Samádhis and will be awakened into the super-realm of the good non-out-flowings. Being awakened into the realm of the good non-out-flowings, they will be able to gather up all the requisites for the attainment of Noble Wisdom, which is beyond conception and is of sovereign power. But really, Mahamati, there are no vehicles, and so I speak of the One Vehicle. Mahamati, the full recognition of the One Vehicle has never been attained by either earnest disciples, masters, or even by the great Brahma; it has been attained only by the Tathágatas themselves. That is the reason that it is known as the One Vehicle. I do not speak much about it because there is no way by which earnest disciples can realize Nirvana unaided. Can you explain this? What is meant by One Vehicle and what does he mean by I do not speak much about it because there is no way by which earnest disciples can realize Nirvana unaided? Is he talking about the light body and that a teacher is needed?
  6. Lankavatara Sutra

    Read through chapter 5, here's my summary of it. In the beginning he states the difference between the out flowing evil and the non out flowing good. Essentially the difference being with the discriminating mind (due to it discriminating) causing the evil out flowings and the intuitive mind through realization of Noble Wisdom causing the non out flowing good. The next part of chapter 5 is about categorizing the local mind into different parts (the sense minds, the discriminating mind) he explains there function and the relation they have with each other. The third part of chapter 5 is talking about the universal mind and it's relation with the discriminating mind where the ego is. He says that in between these two is a intuitive mind which is connected to both like a bridge. Through the intuitive mind comes the understanding of noble wisdoms into the regular mind. He points out that the only way to really stop the regular mind from discriminating is to realize Noble Wisdom through the intuitive mind. What do you think of this?
  7. Lankavatara Sutra

    is the realization/clearing of universal mind also Noble wisdom? I mean, when one realizes universal mind more through clearing, is that considered Noble Wisdom or just a understanding that comes through Noble Wisdom?
  8. Lankavatara Sutra

    So perfect knowledge would correlate with being a player in the game but Noble Wisdom is more about being it? Or is it just a seperation of clarity in regular mind vs clarity in universal mind? And how about my other question of universal mind and Noble Wisdom?
  9. Lankavatara Sutra

    In chapter 4, it reads I think pretty straightforward but there are some questions I have.There's this passage: Perfect-knowledge (jnana) belongs to the world of the Bodhisattvas who recognize that all things are but manifestations of mind; who clearly understand the emptiness, the un-born-ness, the ego-less-ness of all things; and who have entered into an understanding of the Five Dharmas, the twofold ego-less-ness, and into the truth of imageless-ness. Perfect-knowledge differentiates the Bodhisattva stages, and is the pathway and entrance into the exalted state of self-realization of Noble Wisdom. I am a little confused on the differentiation of perfect-knowledge and Noble Wisdom. I believe from the chapter that perfect knowledge is still in the regular mind as opposed to Noble Wisdom but I'm not entirely clear. Is perfect knowledge just as close as you can get to the understanding of Noble Wisdom with just the local mind? One more question I have, is the realization/clearing of universal mind also Noble wisdom? I mean, when one realizes universal mind more through clearing, is that considered Noble Wisdom or just a understanding that comes through Noble Wisdom?
  10. Lankavatara Sutra

    Reading now into chapter 3, here's what I got from the first paragraph. The Blessed One replied: People of this world are dependent in their thinking on one of two things: on the notion of being whereby they take pleasure in realism, or in the notion of non-being whereby they take pleasure in nihilism; in either case they imagine emancipation where there is no emancipation. Those who are dependent upon notions of being, regard the world as rising from a causation that is really existent, and that this actually existing and becoming world does not take its rise from a causation that is non-existent. This is the realistic view as held by some people. Then there are other people who are dependent on the notion of the non-being of all things. These people admit the existence of greed, anger and folly, and at the same time they deny the existence of the things that produce greed, anger and folly. This is not rational, for greed, anger and folly are no more to be taken hold of as real than are things; they neither have substance nor individual marks. Where there is a state of bondage, there is binding and means for binding; but where there is emancipation, as in the case of Buddhas, Bodhisattvas, masters and disciples, who have ceased to believe in both being and non-being, there is neither bondage, binding nor means for binding. this is pretty straightforward but I just want to make sure I'm understanding correctly. In the first case he is talking about people who believe that the universe comes from some preceding thing that exists and not just from nothingness. It seems that the very fact of taking something to "exist" in the mind sense is wrong because it is in duality still so it's taken to have substance and in truth has no substance. For the second case he is talking about people who believe nothing exists but hold some things to exist while holding that nothing exists, a contradiction. Also I think that maybe it's implied here that you can't truly hold nothingness as a concept in your mind because then it's still in duality and so by it's base it's wrong. In the last part is mentioned I think more explicitly that the true understanding is beyond these two conceptions and beyond duality itself (the regular mind). What do you think about that? And also what is meant with the phrase "Where there is a state of bondage, there is binding and means for binding"? I think it is hinting at the fact that once you enter duality, start to get caught up into it, it's just a cycle of cause and effect. The only way to get out of it is to not enter the wheel in the first place, so there is no before or after, no bondage or binding.
  11. Lankavatara Sutra

    Reading through it now, and I have some questions. In chapter 2, it seems to be talking about the dualism again but in a focused way. Specifically why certain views that are based in dualism are not true and in the end it all has no substance. What do you think? And would there be a point in talking about what you shoudn't hold as your views when you can directly experience what is true through knowing? I am confused about some phrases that are used though. For example there is this passage :"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;" Could you explain to me what he means by the objective world rises from the mind and what mind system is? I think the first thing is talking about the dualism that is made from the mind but I'm not for sure
  12. Lankavatara Sutra

    How about some of the next chapter. Chapter IX The Fruit of Self-Realization Mahamati said: Blessed One, tell us about the sustaining power of the Tathágatas by which the Bodhisattvas are aided to attain self-realization of Noble Wisdom? The Blessed One replied: There are two kinds of sustaining power, which issue from the Tathágatas and are at the service of the Bodhisattvas, sustained by which the Bodhisattvas should prostrate themselves before them and show their appreciation by asking questions. The first kind of sustaining power is the Bodhisattva’s own adoration and faith in the Buddhas by reason of which the Buddhas are able to manifest themselves and render their aid and to ordain them with their own hands. The second kind of sustaining power is the power radiating from the Tathágatas that enables the Bodhisattvas to attain and to pass through the various Samádhis and Samapattis without becoming intoxicated by their bliss. Being sustained by the power of the Buddhas, the Bodhisattva even at the first stage will be able to attain the Samádhi known as the Light of Mahayana. In that Samádhi Bodhisattvas will become conscious of the presence of the Tathágatas coming from all their different abodes in the ten quarters to impart to the Bodhisattvas their sustaining power in various ways. As the Bodhisattva Vajragarbha was sustained in his Samádhis and as many other Bodhisattvas of like degree and virtue have been sustained, so all earnest disciples and masters and Bodhisattvas may experience this sustaining power of the Buddhas in their Samádhis and Samapattis. The disciple’s faith and the Tathágata’s merit are two aspects of the same sustaining power and by it alone are the Bodhisattvas enabled to become one with the company of the Buddhas. Whatever Samádhis, psychic faculties and teachings are realized by the Bodhisattvas, they are made possible only by the sustaining power of the Buddhas; if it were otherwise, the ignorant and the simple-minded might attain the same fruitage. Wherever the Tathágatas enter with their sustaining power there will be music, not only music made by human lips and played by human hands on various instruments, but there will be music among the grass and shrubs and trees, and in the mountains and towns and palaces and hovels; much more will there be music in the heart of those endowed with sentiency. The deaf, dumb and blind will be cured of their deficiencies and will rejoice in their emancipation. Such is the extraordinary virtue of the sustaining power imparted by the Tathágatas. By the bestowal of this sustaining power, the Bodhisattvas are enabled to avoid the evils of passion, hatred and enslaving karma; they are enabled to transcend the Dhyana of the beginners and to advance beyond the experience and truth already attained; they are enabled to demonstrate the Paramitas; and finally, to attain the stage of Tathágata-hood. Mahamati, if it were not for this sustaining power, they would relapse into the ways and thoughts of the philosophers, easy-going disciples and the evil-minded, and would thus fall short of the highest attainment. For these reasons, earnest disciples and sincere Bodhisattvas are sustained by the power of all the Tathágatas.
  13. Lankavatara Sutra

    The first paragraph is talking about holding onto something, like the want to help all beings, so you can go on to be truly enlightened instead of cessation.But I don't know if he's talking about a state that is after the ceasing of the mind or during the realization of ultimate reality. Second paragraph speaks for itself and is warning that suppressing the mind/the fears and issues in the mind, is not the same as clearing out and getting rid of those obstructions. I'm not to sure of the third paragraph but I think it's talking about the people who seek enlightenment to go after a goal that is from the mind, that nirvana, and in the end it collapses on itself once they see the real truth of what they were going after.Once that obstruction is let go and they are able to see the truth underneath it. But still not too sure what it's saying though I believe Fourth paragraph Is saying that once you've reached a state that you can start to realize the universal mind, you have to discard what you've learned with the lower mind because it can never truly hold what the universal mind is and to understand further you have to learn in terms of the universal mind itself.Maybe something like, I can draw you a picture of a city and tell you about it, but you'll never really get it till you go there yourself. A 2D picture can't beat a 3D experience. Going further, then you can draw a picture for someone else, the pictures might look different but you're still pointing to the same city, getting the person ready to go there them self. Not too sure about the three aspects either. The state of imageless-ness I can understand because the layers beyond mind are imageless, just knowing is there. Maybe the third aspect is the full realization of universal mind.
  14. Lankavatara Sutra

    Chapter VII Self-Realization Then said Mahamati: Pray tell us, Blessed One, what is the nature of Self-realization by reason of which we shall be able to attain Transcendental Intelligence? The Blessed One Replied: Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realized in their true and essence nature, its processes of mentation, which are based on particularized ideas, discriminations and judgments, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an individualized organ like the intellectual-mind, it has that which is much better, direct dependence upon Universal Mind. While intuition does not give information that can be analyzed and discriminated, it gives that which is far superior, self-realization through identification. ....................................................................................................................................................... Mahamati, when you and the other Bodhisattvas understand well the distinction between attachment and detachment, you will be in possession of skillful means for avoiding becoming attached to words according to which one proceeds to grasp meanings. Free from the domination of words you will be able to establish yourselves where there will be a "turning-about" in the deepest seat of consciousness by means of which you will attain self-realization of Noble Wisdom and be able to enter into all the Buddha-lands and assemblies. There you will be stamped with the stamp of the powers, self-command, the psychic faculties, and will be endowed with the wisdom and the power of the ten inexhaustible vows, and will become radiant with the variegated rays of the Transformation Bodies. Therewith you will shine without effort like the moon, the sun, the magic wishing-jewel, and at every stage will view things as being of perfect oneness with yourself, uncontaminated by any self-consciousness. Seeing that all things are like a dream, you will be able to enter into the stage of the Tathágatas and be able to deliver the discourses on the Dharma to the world of beings in accordance with their needs and be able to free them from all dualistic notions and false discriminations. Mahamati, there are two ways of considering self-realization: namely, the teachings about it, and the realization itself. The teachings as variously given in the nine divisions of the doctrinal works, for the instructions of those who are inclined toward it, by making use of skillful means and expedients, are intended to awaken in all beings a true perception of the Dharma. The teachings are designed to keep one away from all the dualistic notions of being and non-being and oneness and otherness. Realization itself is within the inner consciousness. It is an inner experience that has no connection with the lower mind-system and its discriminations of words, ideas and philosophical speculations. It shines out with its own clear light to reveal the error and foolishness of mind-constructed teachings, to render impotent evil influences from without, and to guide one unerringly to the realm of the good non-out-flowings. Mahamati, when the earnest disciple and Bodhisattva is provided with these requirements, the way is open to his perfect attainment of self-realization of Noble Wisdom, and to the full enjoyment of the fruits that arise there from.
  15. Lankavatara Sutra

    I'm not too familiar with some of these terms that are being said but here's what I think. Here: The religious teaching of the Tathágatas are just like a potter making various vessels by his own skill of hand with the aid of rod, water and thread, out of the one mass of clay, so the Tathágatas by their command of skillful means issuing from Noble Wisdom, by various terms, expressions, and symbols, preach the twofold ego-less-ness in order to remove the last trace of discrimination that is preventing disciples from attaining a self-realization of Noble Wisdom. He's saying that the teachings are just forms pointing to the actual thing. The second line saying that one who knows what it's pointing to is able to create new teachings just like molding various things out of a wad of clay. The rest of the paragraph says that the teachings of the Divine Atman are made from the basis of the mind, and he taught earlier that things made from the made are inherently false, or not the real truth. In the third paragraph abiding in the practice of concentration until he attains the "turning-about" at the source of habit-energy That's talking about a point when one masters the mind by clearing out all karma and also stopping new karma from being created. Habit-energy being karma and the source of that being the mind. he will be able to assume bodies of transformation - Maybe talking about the kayas. he will be able to enter into the minds of all to help them; - Light body reference, being one with others. I'm not sure what's meant with the phrase Transcendental Intelligence but I think it's referring to the state of knowing, pure intuition. Another light body reference. In the last paragraph he's pointing out that the Noble Wisdom is more than Transcendental intelligence it's the bhudda-mind or universal mind. I think this is a a reference to the dharmakaya.
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