Tag Archives: Element of Truth

Pleasurable Prajñāpāramitā

Pleasurable Prajñāpāramitā ushers-in a boundless Buddha-realm that is devoid of all contingent sentimentalities such as sentient beings who bake pies infused with discriminatory ingredients that never satisfies the oversaturated diet of superfluous notions like samsara or nirvana. Thus nothing is neither gained nor lost. The herald of such a no-nonsense realm is the Cittadhatu ennobled with the Element of Truth thus ending all habitual vicissitudes of a once diseased consciousness that labored endlessly in rotten fields of no-good merit. This herald’s Queen is the Element of Perfected Transfiguration who gives birth to the Clear-Light Child whose tabernacle is the Supreme Buddhadharma—home of the exalted Prince of the Tathagatas. read more

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Cultivating Prajñāpāramitā

The Buddha spoke to Mañjuśrī, saying, “When cultivating Prajñāpāramitā thusly, how should one abide in Prajñāpāramitā?” Mañjuśrī said, “Not abiding in dharmas is abiding in Prajñāpāramitā.” The Buddha again asked Mañjuśrī, “Why do you say that not abiding in dharmas is abiding in Prajñāpāramitā?” Mañjuśrī said, “Not abiding in appearances is itself abiding in Prajñāpāramitā.” The Buddha spoke to Mañjuśrī again, saying, “When abiding in Prajñāpāramitā thusly, do one’s good roots increase or decrease?” Mañjuśrī said, “If one is able to abide in Prajñāpāramitā thusly, then one’s good roots neither increase nor decrease, just as all dharmas neither increase nor decrease, and the characteristic of the nature of Prajñāpāramitā likewise neither increases nor decreases. Bhagavān, cultivating Prajñāpāramitā thusly is not abandoning the dharmas of ordinary beings, nor is it grasping the dharmas of the noble ones. Why? Prajñāpāramitā does not perceive the existence of a dharma which may be grasped or abandoned. Cultivating Prajñāpāramitā thusly is also not seeing Nirvāa to delight in, nor birth and death to despise. Why? One does not perceive birth and death, much less something to leave behind. One does not perceive Nirvāa, much less something to delight  in. read more

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Impermanence

Incessant change is the product of a Self-empty World,
All arising and cessating out of sheer ignorance. read more

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(11) The Quest for the Unborn

The quest for the Unborn, is indeed a quest that is vast in terms of allegiance and determination.

The word of the Unborn… read more

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Coming Soon: The Tathāgatagarbhatārā Tantra

Hello all. Blogging resumes again here at Unborn Mind Zen. Last year at this time work was begun presenting “The Lankavatarian Book of the Dead”, a work that essentially was an exercise in Atiyoga as the vehicle in which the “Bardo” experience was examined through the singular lens of the Ten Advanced Stages of Mind Development. The present developing work is primarily an exercise in Mahāyoga, a little spin into Tantric-Space wherein the aspiring Mind-adept witnesses the Consecration of the Nirvanic Element within one’s inmost self—in a real sense “unifying” all the otherwise divergent characteristics that constitute beingness itself. read more

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To Boldly Go Where No Priest Has Gone Before: Bardo 1, Part 1

Bardo One (Birth, Life & Death): Part 1

Opening Homage:

It is customary to begin such a work with a salutation in high honor with what is commonly known as the Trikaya, or the three bodies of the Buddha. Traditionally they are referred to as the Dharmakaya (Absolute body), the Sambhogakaya (Visionary body), and the Nirmanakaya (transformation [oftentimes carnal] body). However from the unique position of the Lankavatarian perspective, these have been finely tuned with added nuances: read more

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Let there be Light

Bloodstream Sermon, part 5

If you’re not sure don’t act. Once you act, you wander through birth and death and regret having no refuge. Poverty and hardship are created by false thinking. To understand this mind you have to act without acting. Only then will you see things from a Tathagata’s perspective. read more

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As Tears Go By

7.The Goddess

Thereupon, Manjusri, the crown prince, addressed the Licchavi Vimalakirti: “Good sir, how should a bodhisattva regard all living beings?”
Vimalakirti replied, “Manjusri, a bodhisattva should regard all livings beings as a wise man regards the reflection of the moon in water or as magicians regard men created by magic. He should regard them as being like a face in a mirror; like the water of a mirage; like the sound of an echo; like a mass of clouds in the sky; like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense medium;like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in a saint; like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of passions in a Tathagata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced passions of an emanated incarnation of the Tathagata; like dream-visions seen after waking; like the passions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation. “Precisely thus, Manjusri, does a bodhisattva who realizes the ultimate selflessness consider all beings.” read more

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