Tag Archives: grasping

Ghosts in the Machine

  1. So the flood of the Alayavijnana is always stirred by the winds of objectivity (vishaya), and goes on dancing with the various Vijnana-waves.

Familiar phraseology of the dancing waves of the Vijnanas, stirred into motion through both objective (vishaya) and subjective instigators. The Alaya-receptacle itself is usually dormant, but it houses a million-fold [images] that are ready to spring into action at the least suggestion, in effect once again “haunting” its host. Memories, fears and phobias, sexual fantasies, times of love and betrayal, familiar moments in time that are always there but rarely relivable yet still sting with their indelible impressions on the psyche—all these are housed in that store-house consciousness and return again and again, like recurring Ghosts in the skhandhic machinery. How best to exorcise these old demons that forever linger on through entrenched habit-energy since time immemorial? Unborn Mind Zen is one such spiritual modality that provides the remedy. Disengage the Alaya by awakening its dominant twin—the Tathagata-garbha—that houses the Immaculate-Seed of the Bodhichild, a mystical child of Light that has no former associations nor obtuse attachments and thus can never be affected or haunted by the onslaught of its defiled-twin and harbinger of so much misery. Thus, having been graced with the full import of this Self-realization of Noble-Wisdom, this child of matured-garbha can enter into limitless deep-samadhis for the sake of its own spiritual development as well as leading others to drink from the deep and nurturing spring of the Unborn: read more

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Karma and Rebirth

This January series will be a systematic study on Karma and Rebirth. We will consider the topic from many different perspectives, essentially broken down in the following schemata: read more

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Technique #7: Sugata Ho

Question: Along the lines of grasp and grasping…I see that you mention them in Shoden Session # 7, Sugata Ho. Why are they problematic? 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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A Fiery Thirst

Evola next tackles the issue of Samsaric Consciousness. Self-consumption in samsara consists of the angst and continuum of lived experience; self-consumption is always flavored with momentary bits of consciousness that always return to the dark hole of impermanence. This is a great metaphor for the world of incessant becoming, one that is unsubstantial in nature. Everything in this inadequate globule is always contingent upon something else—thus dependently originated. The root science that investigates this tenuous affair is the breakdown of the Skandhas (Skt), or Khandhas (Pali): read more

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