question about the "source"
-
Well said!Originally posted by longchen:Dun need to trace back.
The Source is just too direct to be seen.
How to experience it? Don't try to escape to anywhere or wait for some becoming. Stay 'unmoving' to the present even if it is unpleasant... and see what happens...
-
Hmm...just trying to verify past livesOriginally posted by longchen:Dun need to trace back.
The Source is just too direct to be seen.
How to experience it? Don't try to escape to anywhere or wait for some becoming. Stay 'unmoving' to the present even if it is unpleasant... and see what happens...
More memories popping recently so I don't know how far will I go
-
I suggest that you need to read Buddhist philosophy as a whole and not think of each part as independent and separate.Originally posted by An Eternal Now:How to link with Emptiness? A little difficult.. -
Zen Koans?Originally posted by An Eternal Now:You can't. Only until you realise the emptiness of them all, then you reach the source. That's the same method to reach enlightenment as asking 'Where do I come from?' in Zen Koans. You keep thinking and pushing back, where did I come from? my mom, before my mom? my grandmother, before that? my great grand mother (etc). But its beyond all conceptual answers, it is beyond all notions of time... one day you will realise the nature of Emptiness, drop all of them and realise the true source.
Oh and, only when you attain Buddhahood will you be like Shakyamuni Buddha, who remembers 96 aeons of past lives.
Did'nt even read them as they are not from buddha teachings but create after buddha era
Will let it goes naturally -
Zen Koans are not meant to be read like Buddha's discourses in the various teachings. It is not riddles and also cannot be intellectually understood. It is more like a METHOD, a skillful means to bring the practitioner to non-conceptual Wisdom of Reality.Originally posted by maggot:Zen Koans?
Did'nt even read them as they are not from buddha teachings but create after buddha era
Will let it goes naturally
Please see: What is Koan?Originally posted by An Eternal Now:That's right. A Koan is a method and not something that can be learnt or known. It is also [b]NOT a riddle! It is not something we can 'figure out' by thinking. The whole point of a koan is that it is utterly beyond what our rational thinking and conceptuality can ever grasp or understand, for the Truth can only be realised through the intuitive mind as Lankavatara Sutra says.
As my Master (Master Shen Kai) said:
Here's a good article:
We have said in part I that Zen functions in non-duality, The process of thought, of reasoning, of conceptualizing takes place in the field of duality. It follows that no thinking process will achieve Zen. Thought in itself can go a very long way; the seeker can by reason intellectually understand the concept of the ONE, the abstract concept of the VOID, think that mentally he understands what awareness is... But still all these concepts even the most abstract intellectual ones are still made in the world of reasoning and duality...So, Zen philosophy is to discard all kind of concepts and challenge the mind and intellect of the seeker by Zen KOANS which are not easily cracked...
What is a Koan? Essentially a koan is a paradox, i.e., that is 'beyond' thinking which transcends the logical or conceptual. Thus, since it cannot be solved by reason, a koan is not a riddle. Solving a koan requires a leap to another level of comprehension. Since the koan eludes solution by means of discursive understanding, it makes clear to the student the limitations of thought and eventually forces him to transcend it in an intuitive leap, which takes him into a world beyond logical contradictions and dualistic modes of thought.
For Zen masters, WORDS are sounds or marks of agreed meaning in terms of ideas, thoughts or feelings. They are symbols, when therefore, a master wishes to transmit to another some spiritual experience, he must descend to the level of thought and present the discovery in words that will touch the feelings of his student. On his turn the seeker unwraps the words and their symbolic meaning, extracting and resonating whatever he can understand from his master's Koan... or symbolic Words...
Bhante Gunaratana also says:
The second Zen approach used in the Rinzai school is that of tricking the mind out of conscious thought and into pure awareness. This is done by giving the student an unsolvable riddle which he must solve anyway, and by placing him in a horrendous training situation. Since he cannot flee from the pain of the situation, he must flee into a pure experience of the moment. There is nowhere else to go. Zen is tough. It is effective for many people, but it is really tough.http://www.mountainrunnerdoc.citymaker.com/page/page/1523597.htm
More in the URL...
...Not all Zen schools use koans, which are a form of ‘riddle’ sometimes used by the Masters to break the fixation of mind of their students. They are solved not by giving the right answer but by transcending the conceptual mind in the process of contemplation of the paradox the koan represents. As such they are really only useful chiefly for advanced practitioners, whose mind, and general character development, are "ripe" for a breakthrough to a true glimpse. This matter of maturity and ripeness, as well as the need for practise after satori, is so important and apparently so rarely found today that the the very legitimacy of such practise and dharma transmission itself have been called into question. D.T. Suzuki (1970-1966) considered his master, Soyen Shaku, to be the last of the great Zen Masters. Things seem to have deteriorated even further since he made that comment, although there have been exceptions. Part of this is unfortunately inevitable when a tradition or school becomes too insular and its masters and students are uninformed by an in-depth study of their own as well as discriminative study other philosophical teachings.
A classic koan is “what is the sound of one hand clapping?”, or "what was your original face before you were born?", or simply "Mu". Then one might be told to meditate on his koan for twenty hours a day until he ‘solves’ it. The beginning student (but still one tested and prepared by a preliminary course of discipline) traditionally came to the master (in what came to be known as the 'shouting and beating school", at any rate) with a clever answer and typically got a whack from his staff or a cuff on the ear. In some cases, the disciple may get a blow even before he speaks:
" Master Tokusan was a much more severe kind of Zen Master. Once a monk came to see him and, according to the Buddhist manner, made a bow to the Master before asking a question. However, before he had finished bowing, Tokusan gave him a blow of his stick. The monk did not know what it was all about, and said, "I have just bowed to you and have not asked you any question yet. Why have you struck me?" "It is no use to wait till you start talking," was the reply Tokusan gave him. In such a strict denial of words we are to see how earnestly Zen insists on the experience itself." (66)........ -
What I meant is that the precise cause and effect of karma is one of the 4 imponderables that only someone very enlightened like the Buddha himself will know. It's not something we can speculate.Originally posted by AndrewPKYap:I suggest that you need to read Buddhist philosophy as a whole and not think of each part as independent and separate.
That means you can't say if I hit you, I will get hit back some day, because of karma. Karma is not a tit for tat kind of 'judgement' system, though its consequences and effects are very real.
That is to say one can realise Emptiness to a high extent, but unless you become a Buddha with omniscience you will not completely understand the whole workings of karma and the precise causes and effects.
However Karma is also based on the reality of interdependent origination and conditioned arising. Like I said, the consequences and effects are very real, so we should take karma into perspective in our life, how are we going to live life with that understanding.
Therefore, as Dharma Dan says:
This is sometimes referred to as the “Law of Karma,” where karma is a word that has to do with our intentions and actions. Some people can get all caught up in specifics of this that cannot possibly be known, like speculating that if we kill a bug we will come back as a bug and be squished. Don't. Cause and effect, also called interdependence, is just too imponderably complex. Just use this general concept to look honestly at what you want, why, and precisely how you know this. Examine what the consequences of what you do and think might be for yourself and everyone, and then take responsibility for those consequences. It's a tall order and an important practice to engage in, but don't get too obsessive about it. Remember the simplicity of the first training, training in kindness, generosity, honesty and clarity, and gain balance and wisdom from the other two trainings as you go.
----------------
"Karma just means that everything has a cause and condition. The cause and condition of everything is what we call karma. Karma is emptiness because it's nothing more than cause and condition. Karma cause, karma result, karma condition. When we really look into the study of the karma, there are, if I remember correctly, six causes, four conditions, and five results. That's how karma is explained. The karmic cause, condition and result are all interrelated. That is the definition of emptiness."
- Tai Situ Rinpoche -
I am not talking about "the precise cause and effect of karma"
I am talking about how the emptiness doctrine can explain karma.
I am talking about how the karma doctrine can explain the emptiness doctrine.
I am talking about how emptiness and karma doctrines can explain why people have "love" and "compassion" emotions and why having love and compassion makes sense and is not simply a "commandment." -
Originally posted by AndrewPKYap:
Ok, then I have already replied on that.
I am not talking about "the precise cause and effect of karma"
I am talking about how the emptiness doctrine can explain karma.
I am talking about how the karma doctrine can explain the emptiness doctrine.I am talking about how emptiness and karma doctrines can explain why people have "love" and "compassion" emotions and why having love and compassion makes sense and is not simply a "commandment."
I have also replied on that.
Karma is about interdependence, and,
Remember how it was stated above that suffering motivates everything we do? We could also say that everything we do is motivated by compassion, which is part of the fundamentally empty nature of reality. That doesnÂ’t mean that everything we do is skillful; that is a whole different issue.
Compassion is a very good thing, especially when it involves one's self and all beings. It is sort of the flip side of the Second Noble Truth. The whole problem is that “misdirected” compassion, compassion that is filtered through the process of ego and its related habits, can produce enormous suffering and often does. It is easy to think of many examples of people searching for happiness in the strangest of places and by doing the strangest of things. Just pick up any newspaper. The take-home message is to search for happiness where you are actually likely to find it.
We might say that compassion is the ultimate aspect of desire, or think of compassion and desire on a continuum. The more wisdom or understanding of interconnectedness there is behind our intentions and actions, the more they reflect compassion and the more the results will turn out well. The more greed, hatred and delusion or lack of understanding of interconnectedness there is behind our intentions and actions, the more they reflect desire and the more suffering there will likely be.
~ Dharma Dan -
You need to explain WHY "suffering motivates everything we do"
and WHY "compassion motivates everything we do"
You need to explain in terms of Buddhist philosophy of Emptiness and Karma
Why Karma=>Interdependence leads to Compassion/Love -
Originally posted by AndrewPKYap:
....As stated earlier, a helpful concept here is compassion, a heart aspect of the practice and reality related to kindness. You see, wherever there is desire there is suffering, and wherever there is suffering there is compassion, the desire for the end of suffering. You can actually experience this. So obviously there is some really close relationship between suffering, desire and compassion. This is heavy but good stuff and worth investigating.
You need to explain WHY "suffering motivates everything we do"
and WHY "compassion motivates everything we do"
We might conceive of this as compassion having gotten caught in a loop, the loop of the illusion of duality. This is sort of like a dog’s tail chasing itself. Pain and pleasure, suffering and satisfaction always seem to be “over there.” Thus, when pleasant sensations arise, there is a constant, compassionate, deluded attempt to get over there to the other side of the imagined split. This is fundamental attraction. You would think that we would just stop imagining there is a split, but somehow that is not what happens. We keep perpetuating the sense of a split even as we try to bridge it, and so we suffer. When unpleasant sensations arise, there is an attempt to get away from over there, to widen the imagined split. This will never work, because it doesn’t actually exist, but the way we hold our minds as we try to get away from that side is painful. When boring or unpleasant sensations arise, there is the attempt to tune out all together and forget the whole thing, to try to pretend that the sensations on the other side of the split are not there. This is fundamental ignorance and it perpetuates the process, as it is by ignoring aspects of our sensate reality that the illusion of a split is created in the first place....
--- Dharma Dan.
The description of dualistic 'compassion', i.e Desire.You need to explain in terms of Buddhist philosophy of Emptiness and Karma
Karma is interdependent origination because that's the truth of all things -- conditioned arising, interdependent origination.
Why Karma=>Interdependence leads to Compassion/Love
As I quoted:
"Karma just means that everything has a cause and condition. The cause and condition of everything is what we call karma. Karma is emptiness because it's nothing more than cause and condition. Karma cause, karma result, karma condition. When we really look into the study of the karma, there are, if I remember correctly, six causes, four conditions, and five results. That's how karma is explained. The karmic cause, condition and result are all interrelated. That is the definition of emptiness."
- Tai Situ Rinpoche
As for how karma leads to compassion, Karma does not lead to compassion and love. As long as one is caught up in causes and effects of karma, and creating new karma, not liberated from it, there will be endless sufferings.
However, when one becomes aware of the interdependence, and does not act unwisely/contrary to the truth of interdependence, then there is compassion and does not create any negative unwholesome karma. There is compassion that motives what we do, based on the understanding of interdependence, causes and conditions. They are not filtered by the process of self-identification/ego, and hence no dualistic attraction nor aversion. -
I think you do not understand what I am asking of you. I am asking for independent logical or rational explanations and not more and more of the Sutra says this and the Sutra says that or the monk says this and the monk says that.
You might not like to hear it and you might get angry but that is not the way to realize Buddhist truths.
The way is to first doubt everything and then find the logical explanations and the rational explanations acceptable to you based on reality.
This is called kill the Buddha if it appears in your meditations. -
There's no need to doubt everything. If what others say is something we can observe in reality, then what for doubt? It's here all the time. Of course we must observe for ourselves, before accepting what is said.Originally posted by AndrewPKYap:I think you do not understand what I am asking of you. I am asking for independent logical or rational explanations and not more and more of the Sutra says this and the Sutra says that or the monk says this and the monk says that.
You might not like to hear it and you might get angry but that is not the way to realize Buddhist truths.
The way is to first doubt everything and then find the logical explanations and the rational explanations acceptable to you based on reality.
This is called kill the Buddha if it appears in your meditations. -
hmmm......
-
Originally posted by An Eternal Now:
Since when did I associated void and emptiness together and so you are wrong in understanding karma.
Wrong understanding of Emptiness.
[b]How many times have I said that Emptiness is NOT a Void? Emptiness means Conditioned Arising, but lacking in any inherent existence. Similarly karmic causes and effect is ultimately empty of inherent existence, but it is not a void, but dependent origination/conditioned arising.[/b] -
You said void twice in your previous post.Originally posted by Herzog_Zwei:Since when did I associated void and emptiness together and so you are wrong in understanding karma.
And what has my understanding of Karma got to do with your deluded one?? -
So direct until no overlay is needed on top of forms. There is no such images really. When there is complete clarity, there is complete transparency. When there is complete tranparency, awareness shines as forms.Originally posted by longchen:Dun need to trace back.
The Source is just too direct to be seen.
Even when fainting, when passing out, when death dawns, experience completely, experience experience!How to experience it? Don't try to escape to anywhere or wait for some becoming. Stay 'unmoving' to the present even if it is unpleasant... and see what happens...
-
I sincerely hope that I can be that 'zai' at the time of deathOriginally posted by Thusness:Even when fainting, when passing out, when death dawns, experience completely, experience experience! -
Me too!Originally posted by longchen:I sincerely hope that I can be that 'zai' at the time of death
Just to add something about the 'unmoving' part.
How to experience it? Don't try to escape to anywhere or wait for some becoming. Stay 'unmoving' to the present even if it is unpleasant... and see what happens...
After the experience of no-self (Buddhism non-duality):
1. First, symbolic and conceputal experiences are replaced by directness and immediateness. Before non-dual experience, ‘directness’ and ‘immediateness’ aren’t there. The mind is unable to see the 'how of non-doing', therefore concepts are formed.
2. Later, constant engagement in nakedness and directness will give rise to the full blown experience of ‘Awareness as Forms” as Manifestations as Appearances. That is from 'immediate experience' into ‘as that’ -- Awareness as Impermanence, awareness as manifestation.
If so, then impermanence is never what it seems to be; never what that is understood in conceptual thoughts. ‘Impermanence’ is not what the mind has conceptualized it to be. In light of non-dual experience, the true face of impermanence is seen -- passing without moving, change without time. This is impermanence. A happening without movement, without going anywhere. The common denominator is experienced.
This is the true face of what u have experienced, the unmoving experience of our impermanence Tataghata Nature. This also links to the meaning of karma and reality in Buddhism. Buddhism sees a person, a bird, a flower not as 'entities' but events or activities. Many fear the dissolution of the 'subject' and the mind will react intitially to such an insight. Allow the mind to completely accept and not react dualistically, impermanence is exactly what that is experienced -- clear, effortless and spontaneous. Deconstruct completely and experience the true face of Awareness.
my 2 cents. -
I hope nobody gets offended but does ~BWB~ thinks that Buddhism is to guide people in their daily lives or Buddhists philosophy is to enable people to know "spiritual experiences"?
Karma, Emptiness, Non-duality, Eight-Fold Path, the fourth of the Four Noble Truths.... are to help people live happy successful lives or to "experience emptiness"?
Let's pretend I do not know anything and tell me "what good does telling people about "emptiness experiences" do?"
Anyone? -
How can there be successful and happy lives without liberation?Originally posted by AndrewPKYap:I hope nobody gets offended but does ~BWB~ thinks that Buddhism is to guide people in their daily lives or Buddhists philosophy is to enable people to know "spiritual experiences"?
Karma, Emptiness, Non-duality, Eight-Fold Path, the fourth of the Four Noble Truths.... are to help people live happy successful lives or to "experience emptiness"?
Let's pretend I do not know anything and tell me "what good does telling people about "emptiness experiences" do?"
Anyone?
I think if you mean successful = earning big bucks I think it's possible to realise it without liberation, but as we all know lots of rich people are very unhappy and bonded.
So your definition of what happiness or success is is too limited. The Highest Bliss is the bliss of Nirvana. Realisation of emptiness is important to realise and liberate from our delusions that causes sufferings.
--------------
http://www.jenchen.org.sg/buddhism.htm#dharmatalk
The title of your Dharma talk is Human Bliss Culture; why then when you answer questions from the audience you did not mention Human Bliss Culture at all? Many of my friends here and I would like to know what is Human Bliss Culture.
The culture of Buddhism is Bliss Culture
It is because the bliss culture that you have in mind and what I have in mind are different. The bliss culture that you have in mind may be how to prosper with great wealth and fortune, or how to have a good wife in order for the family to have bliss. In this manner, the definition of bliss is too narrow! We need to know that the culture of Buddhism is the real bliss culture. If everybody is able to attain the ultimate Nirvana, then this is indeed the real bliss culture.
The purpose of our learning Buddhism is to distance from suffering and attain happiness. Many people think that to distance from suffering and attain happiness means going to the Western Pure Land. In fact, it is not only this. When we distance from suffering and attain happiness, we have to instantaneously distance from suffering, instantaneously attain happiness and liberation. Some people may be suspicious; how can liberation be attained so easily? In fact, it is very simple. If someone scolds you, and you apologize to him, then that is a small liberation. If someone hits you, and you retaliate; an eye for an eye, then isnÂ’t that very miserable? What happen if that results in loss of life? Even though you are rude to me, I will still apologise very politely to you. IsnÂ’t that being liberated? This is Jen Chen BuddhismÂ’s teaching of liberation. If whilst alive, we cannot even attain small liberationÂ’s like this, then what more to say of liberation after death? In the course of our daily lives, if we are liberated at every moment, then in time to come we will be able to attain the great liberation. Please think it over, isnÂ’t this a very blissful? This is but to use a small matter to illustrate the path of liberation. If we are able to understand more of the Buddha-Dharma and apply them in our life, family, society, country, and to the extent of the entire humanity of the world, then isnÂ’t this a great bliss culture? Therefore, we say that the culture of Buddhism is Bliss Culture. -
Well and good, but you fail to explain how "emptiness experience" as describe by the people here (experiencing luminosity, for example) in ~BWB~ helps anyone to be blissful?
The article was talking about "liberation" as opposed to "seeking wealth" and I do not find anything said about "emptiness experience" in the article you quoted...
-
By realising the nature of Impermanence, Suffering, No-Self and the Emptiness of all phenomena, we immediately realise the Eternal, Bliss, the Self, and the Purity of Nirvana.Originally posted by AndrewPKYap:Well and good, but you fail to explain how "emptiness experience" as describe by the people here (experiencing luminosity, for example) in ~BWB~ helps anyone to be blissful?
The article was talking about "liberation" as opposed to "seeking wealth" and I do not find anything said about "emptiness experience" in the article you quoted...
A longer list of attributes to Nirvana: "The attributes of Nirvana are eightfold. What are these eight? Cessation (nirodha), loveliness/wholesomeness (subha), Truth (satya), Reality (tattva), eternity (nitya), bliss (sukha), the Self (atman), and complete purity (parisuddhi): that is Nirvana."-- Mahaparinirvana Sutra
'Self' here does not mean an unchanging Self amidst changes, but more like the 'true nature of the self' that is not any phenomena and yet not separate from all phenomena. Eternity/Permanence is what Thusness is saying -- happening without movement, timeless.
But don't think samsara and nirvana are separate, all phenomena are actually already empty, unborn, and already in Nirvana. Nirvana is only samsara rightly seen.
The Bliss of Nirvana is the bliss of Clarity. It is not ordinary joy. As a matter of fact, joy can never be found in Samsara at all. Even the highest heaven is of the nature of Dukkha -- Suffering. It is a dharma seal. That's just the nature of Samsara, suffering all the way. Only in Nirvana can we find Bliss.
Since I have not attained Nirvana I can only quote others who are experienced:
Further, in some strange way even the worst of the world has an aspect of “deliciousness” in it, a richness of texture that can be deeply enjoyed, and a mysterious and sometimes awe-inspiring glory mixed into it, inherent in it. The happiness, peace and fullness of life they were looking for was permeating all the sensations without exception that had made up their world all along! What staggering irony this is, and what a silent joy it is to discover this at last. This is what is meant by “the bliss of Nirvana.” It is a more subtle understanding than the nirmanakaya and in some largely mysterious way does not contradict it.
-- Dharma Dan
------------------------------
January 2005, after sharing some of my intense bliss experiences like super intensive waves of bliss pervading the entire body arising out of absorption (i.e jhana) with Thusness:
[15:30] <^john^> what is bliss like?
[15:31] dunnu how to describe
[15:49] <^john^> bliss is complete clarity.
[15:50] complete clarity?
[15:50] <^john^> when u experience the luminosity without boundary, joy will flow from all directions.
[15:50] <^john^> yes
[15:50] <^john^>
[15:50] if bliss is complete clarity, then why do we experience bliss without clarity also?
[15:50] <^john^> that is because it is not bliss.
[15:51] then what is it?
[15:51] joy that is not bliss?
[15:52] <^john^> it is just a mental state that is created.
[15:53] icic...
[15:53] then is the bliss experienced through complete clarity, a mentalk sstate?
[15:53] <^john^> Pure awareness is nothing of that sort.
[15:53] <^john^> so how do we know?
[15:54] <^john^>
[15:54] bcos pure awareness is simply aware ?
[15:54] <^john^> and what is it like?
[15:55] like??
[15:55] dunnu
[15:55] <^john^> the greatest joy in absorption is?
[15:56] dunnu
[15:56] <^john^> forgetting the 'self'.
[15:56] oic...
[15:57] <^john^> when object and subject becomes one.
[15:57] <^john^> but then there is no clarity.
[15:57] <^john^> the luminosity isn't there.
[15:57] then what is the clarity?
[15:58] <^john^> it is the Total Presence, Reality.
[23:57] <^john^> when u draw nearer and nearer to pure awareness, our true nature of emptiness, u will experience certain form of joy and excitement.
[23:57] icic
[23:58] <^john^> pure awareness, clarity, presence...etc
[23:58] <^john^> thoughts, self, ego...etc
[23:58] <^john^> when there is too strong of 'ego', experience more suffering.
[23:58] <^john^> so is 'self'
[23:59] <^john^> when u experience everything as pure awareness, there is complete blissfulness
[23:59] <^john^> everything arising becomes bliss. -
Do you realise that this guy is talking about daily life... not just daily life but even for the situation the Korean hostages are facing..."the worst of the world has an aspect of “deliciousness” in it."Originally posted by An Eternal Now:Since I have not attained Nirvana I can only quote others who are experienced:
Further, in some strange way even the worst of the world has an aspect of “deliciousness” in it, a richness of texture that can be deeply enjoyed, and a mysterious and sometimes awe-inspiring glory mixed into it, inherent in it. The happiness, peace and fullness of life they were looking for was permeating all the sensations without exception that had made up their world all along! What staggering irony this is, and what a silent joy it is to discover this at last. This is what is meant by “the bliss of Nirvana.” It is a more subtle understanding than the nirmanakaya and in some largely mysterious way does not contradict it.
-- Dharma Dan .
Think about this... -
Yes, though I don't have his experiences so I probably wouldn't understand itOriginally posted by AndrewPKYap:Do you realise that this guy is talking about daily life... not just daily life but even for the situation the Korean hostages are facing..."the worst of the world has an aspect of “deliciousness” in it."
Think about this...
So what is your understanding of this? -
Hi Thusness,Originally posted by Thusness:Just to add something about the 'unmoving' part.
After the experience of no-self (Buddhism non-duality):
1. First, symbolic and conceputal experiences are replaced by directness and immediateness. Before non-dual experience, ‘directness’ and ‘immediateness’ aren’t there. The mind is unable to see the 'how of non-doing', therefore concepts are formed.
2. Later, constant engagement in nakedness and directness will give rise to the full blown experience of ‘Awareness as Forms” as Manifestations as Appearances. That is from 'immediate experience' into ‘as that’ -- Awareness as Impermanence, awareness as manifestation.
If so, then impermanence is never what it seems to be; never what that is understood in conceptual thoughts. ‘Impermanence’ is not what the mind has conceptualized it to be. In light of non-dual experience, the true face of impermanence is seen -- passing without moving, change without time. This is impermanence. A happening without movement, without going anywhere. The common denominator is experienced.
This is the true face of what u have experienced, the unmoving experience of our impermanence Tataghata Nature. This also links to the meaning of karma and reality in Buddhism. Buddhism sees a person, a bird, a flower not as 'entities' but events or activities. Many fear the dissolution of the 'subject' and the mind will react intitially to such an insight. Allow the mind to completely accept and not react dualistically, impermanence is exactly what that is experienced -- clear, effortless and spontaneous. Deconstruct completely and experience the true face of Awareness.
my 2 cents.
Thanks for the elaboration. Point 2 is not so clear to me yet... 'Awareness as Forms' aspect.