At some point, after getting familiarized with the realization and experience of +A and -A, during meditation or practice the experiential taste suddenly syncs into one. That is, the taste of total exertion where a given phenomenon is a seamless exertion with all other interconnected phenomenon, and the non-arising, illusory nature of presencing syncs into one.

Dependent arising thus non-arising, non-arising thus dependent arising.

This is to see the unity of the two truths from the perspective of experiential insight.

When this is, that is. Neither this nor that arises. Dharma is - illusory, unborn, indestructible, and seamlessly connected, great and boundless activity.

While writing this I was reminded of this video - maybe not saying exactly the same thing as what I'm saying, but nonetheless a good video:




And as Thusness pointed out, what I just wrote is similar to what the Chinese text I showed him previously was saying:

http://blog.sina.com.cn/s/blog_48e6b1250100ecmf.html

色不自色,由心故色,心不自心,由色故心

(2009-06-16 23:47:38)
http://simg.sinajs.cn/blog7.../images/common/sg_trans.gif转载▼
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达摩祖师

血脉论

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达摩祖师《血脉论》中说:“色不自色,由心故色,心不自心,由色故心。”
也就是说色不是单独存在的,对应于心,才显现出色。心不是单独的存在,对应于色,才显现出心的存在。着两个是互为依存,互为显现的。
色毕竟空,也就是说没有色的存在了,心也就失去了显现的对立面,心也就不存在了。这就是佛陀告诉学人,凡所有相,皆是虚妄。不可以以为相是真实,相的当下就是即灭相。如果坚信不疑,则心自息。而达于无心。
心不自心,由色故心,就是说心的本身就是即灭相。没有一个心的实体存在。是由于见相而显现出心的存在。如果当下无心,色便失掉对立的显现。故而佛说:“见诸相非相,即见如来。”如来者,无所从来,亦无所去,无相貌,无方所。毕竟空不可得。故而祖师讲:忘境犹易,忘心至难,众生不敢忘心,恐落于无捞摸处。
现在的学人,执着有个心的存在。实际上这个心也是毕竟空,不可得
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