--- In [email protected], mike brown <uerusuboyo@...> wrote:
>
> Steve,
>
> What you describe below sounds very much like the Buddhist doctrine of
> annicca.
> In Vipassana meditation, the discomfort caused by sitting for prolonged
> periods
> of time gives us the insight that pain is not one 'block' of unchanging
> experience, but is arising/passing in a kind of continous 'flicker' (pretty
> much
> like a light bulb appears to be solid but isn't). Likewise, there is no solid
> reality called 'you' (or anything else, for that matter) for this to be
> happening to Is this something like what you mean by the below?
>
> Mike
>
> Hi Mike. I hope you are well today. Yes, of course it includes the
> understanding that all phenomena are impermanent. But one point I wished to
> convey was that the traditional Buddhist idea of The Twelvefold Chain of
> Dependant Origination may not be the final word. This is hinted at in the
> Tantric teachings (Anthony, I am NOT talking here about fucking my way to
> enlightenment!) as well as the Tathagatagarbha teachings. The traditional
> Twelvefold Chain teaching is based upon the conventional idea of an unbroken
> chain of deterministic cause-and-effect. My experience in meditation
> convinced me that phenomena are really discontinuous because time-sequence
> itself is an illusion. Because all that really exists is Now, there can be no
> talk of this leading to that. But what about the relationship between Being
> and phenomena? In my opinion, the Advaita Vedanta ALMOST get it right. But
> they seem to side with Being over Becoming, in much the same way as the
> ancient Greek philosopher Parminides. They discount phenomena as a mere
> appearance upon the face of static Being. For them, the world is unreal. Not
> only that, but they assert that the Self is NirGuna, without qualities. The
> obvious philosophical objection to this is that, if Ultimate Reality is
> without inherent qualities such as intentionality, and all phenomena are
> unreal illusion, then how did this unreal illusion ever arise at all? The
> Advaita Vedanta people give no answer to this. Also, if this were so, then
> theoretically, the moment that any one person became liberated in Moksha, the
> entire illusion would disappear. I agree with the Heart Sutra when it says
> that Form is Emptiness and Emptiness is Form. I also think that I get what
> the Mahaparanirvana Sutra means when it depicts the Buddha, on the final
> night before his Paranirvana, telling his monks that, although up until now
> they have meditated on Impermanence, No-Self and Suffering, they have deluded
> themselves and must see that the Buddha is really Permanence, Self and
> Purity. Of course, this one word, "Emptiness" has been no end of vexation for
> Buddhists. The Prasinga Madhyamaka define it as "Emptiness of Inherent
> Existence." The Yogacara define it as "Emptiness of Subject and Object". The
> Tathagatagarbha (of which the Mahaparanirvana Sutra is an example) define it
> as "Emptiness of Other." You may be interested to know that there is a modern
> movement among the Theravada which seems to endorse the Tathagatagarbha
> view-point! The people in that movement are hermit-meditators who claim that
> traditional Theravada teachings are mistaken because they are based upon the
> talking of scholars and not the actual experience of meditators. I have
> meditated diligently my entire life, and I must say I agree with them. IMO,
> the traditional teachings of Dependant Origination, Impermanence, No-Self and
> Suffering apply only to the relative plane of understanding. IMO, The Buddha
> transcends all such conceptualization. The Kashmir Shaivite people say that
> the world is certainly real in the way that a reflection is real. You know,
> without reflected phenomena, Being would not be aware of Being. Can you see
> this? Form is Emptiness, Emptiness is Form. Together they are the Mystery of
> What Is looking at What Is. What Is is What? If all things return to the One,
> to what does the One return? To all things. I bow to all things as to the
> One! IMO.
>
>
>
>
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