Bill!,
Sleepy to take on the minute points.
My key enthusiasm in my reply to bring in hetu pratyaya, conditioned arising,
alongside the theme of karma which you raised, and to mention the fact that
karma and causes-and-conditions (another way of expressing hetu pratyaya), and
the issues of both selflessness and impermanence are all tied together here in
beautiful ways.
I don't wish to help deconstruct in typical post-modern fashion our helpful
Buddhist philosophical themes by claiming that the observations in samsara
which lead to their formation and definition are "illusions": that's already
BUILT-IN, Bill!. See below.
If you do that, you MIX Yogacara and Madhyamika. Each is better on its own.
Yogacara treats the world and life from the point of view of Illusion;
Madhyamika does it from the point of view of Enlightenment.
If a Madhyamika tears-up Yogacara concepts, well, it's just illiterate of him.
Well, these are PHILOSOPHICAL schools. They relate to Zen practice and Zen
teaching, but they may not be the most helpful areas where we can spend our
time, unless we really want to. Do you really want to? If so, I suggest a
review of the two aforementioned Philosophical schools in detail. There's a
lot there of value and beauty. Maybe it's time. "Zen" folks here will
complain. I suggest private study. I'm good to discuss anytime a few points
that come out of it. These are big studies, helpful to some practitioners.
Not best in an informal forum, perhaps.
--Joe
> "Bill!" <BillSmart@...> wrote:
>
> You've used it as an a priori assumption in your post below, and yes it is
> accepted as such because of empirical observation. Of course empirical
> observation is a process of the dualistic, discriminating mind and as such is
> illusory. So...if you're making the statement below from that perspective,
> then that's okay with me.
>
> I just wanted to be sure you are basing this entire definition on dualistic,
> mental models (aka illusions).
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