Paiseh i'm here to ask annoying questions again haha...
our mind is one of the 6 roots as learned in Buddhism... but why is Dharma considered "dust" to our mind?
I thought Dharma is teachings of Buddha...? Am I wrong in the definition of the term "Dharma"?
Is "Dust" something that generate sensations in our minds and cause attachment?
Thx for the your explanations... thanks alot :)
Dust this term actually originate from the taoist of this worldly affair
red dust
its adopted into the Buddhist term in china as the faculty like the five roots [skandhas ] meeting the 5 faculty ...
Originally posted by 2009novice:Paiseh i'm here to ask annoying questions again haha...
our mind is one of the 6 roots as learned in Buddhism... but why is Dharma considered "dust" to our mind?
I thought Dharma is teachings of Buddha...? Am I wrong in the definition of the term "Dharma"?
Is "Dust" something that generate sensations in our minds and cause attachment?
Thx for the your explanations... thanks alot :)
Dharma can mean two things. One is the teachings of Buddha, the other is any kind of sensory objects. You must know which one is being spoken of, in your context, it is refering to mental impurities, it is not talking about Buddha's teachings.
For example, 6 sense organs, 6 sense dust (objects), 6 sense consciousness altogether make up 18 dhatus.
Then there are teachings such as our nature is like a mirror that is covered by dust (mental impurities) and hence obscuring its true light.
However, this is also not a complete understanding, as Hui-Neng said -- originally Bodhi has no tree, the Mirror has no stand, where does dust alight? -- If you realise who you truly are, you will see that our true nature is fundamentally void, forever shining and pure from the beginning and never truly obscured at any moment.
Yet, even that is also not a complete understanding, though it is description of his level of realisation at that moment, that verse is written before his 'great awakening' where he realised that "realized that all Dharmas in the universe are the Essence of Mind itself." At this point he no longer separate Essence from Dharmas, for there is no 'essence' to speak of apart from phenomena.
Originally posted by An Eternal Now:Dharma can mean two things. One is the teachings of Buddha, the other is any kind of sensory objects. You must know which one is being spoken of, in your context, it is refering to mental impurities, it is not talking about Buddha's teachings.
For example, 6 sense organs, 6 sense dust (objects), 6 sense consciousness altogether make up 18 dhatus.
Then there are teachings such as our nature is like a mirror that is covered by dust (mental impurities) and hence obscuring its true light.
However, this is also not a complete understanding, as Hui-Neng said -- originally Bodhi has no tree, the Mirror has no stand, where does dust alight? -- If you realise who you truly are, you will see that our true nature is fundamentally void, forever shining and pure from the beginning and never truly obscured at any moment.
Yet, even that is also not a complete understanding, though it is description of his level of realisation at that moment, that verse is written before his 'great awakening' where he realised that "realized that all Dharmas in the universe are the Essence of Mind itself." At this point he no longer separate Essence from Dharmas, for there is no 'essence' to speak of apart from phenomena.
agree.
Ken Wilber:
There
are many things that I can doubt, but I cannot doubt my own
consciousness in this moment. My consciousness IS, and even if I tried
to doubt it, it would be my consciousness doubting. I can imagine that
my senses are being presented with a fake reality – say, a completely
virtual reality or digital reality, which looks real but is merely a
series of extremely realist images. But even then, I cannot doubt the
consciousness that is doing the watching…
The very undeniability
of my present awareness, the undeniability of my consciousness,
immediately delivers to me a certainty of existence in this moment, a
certainty of Being in the now-ness of this moment. I cannot doubt
consciousness and Being in this moment, for it is the ground of all
knowing, all seeing, all existing…
Who am I? Ask that question
over and over again, deeply. Who am I? What is it in me that is
conscious of everything?
If you think that you know Spirit, or if
you think you don’t, Spirit is actually that which is thinking both of
those thoughts. So you can doubt the objects of consciousness, but you
can never believably doubt the doubter, never really doubt the Witness
of the entire display. Therefore, rest in the Witness, whether it is
thinking that it knows God or not, and that witnessing, that undeniable
immediacy of now-consciousness, is itself God, Spirit, Buddha-mind. The
certainty lies in the pure self-felt Consciousness to which objects
appear, not in the objects themselves. You will never, never, never see
God, because God is the Seer, not any finite, mortal, bounded object
that can be seen…
This pure I AM state is not hard to achieve but
impossible to escape, because it is ever present and can never really
be doubted. You can never run from Spirit, because Spirit is the Runner.
To put it very bluntly, Spirit is not hard to find but impossible to
avoid: it is that which is looking at this page right now. Can’t you
feel That One? Why on earth do you keep looking for God when God is
actually the Looker?
Simply ask, Who am I? Who am I? Who am I?
I
am aware of my feelings, so I am not my feelings – Who am I? I am aware
of my thoughts, so I am not my thoughts – Who am I? Clouds float by in
the sky, thoughts float by in the mind, feelings float by in the body –
and I am none of those because I can Witness them all.
Moreover, I
can doubt that clouds exist, I can doubt that feelings exist, I can
doubt that objects of thought exist – but I cannot doubt that the
Witness exists in this moment, because the Witness would still be there
to witness the doubt.
I am not objects in nature, not feelings in
the body, not thoughts in the mind, for I can Witness them all. I am
that Witness – a vast, spacious, empty, clear, pure, transparent
Openness that impartially notices all that arises, as a mirror
spontaneously reflects all its objects…
You can already feel some
of this Great Liberation in that, as you rest in the ease of witnessing
this moment, you already feel that you are free from the suffocating
constriction of mere objects, mere feelings, mere thoughts – they all
come and go, but you are that vast, free, empty, open Witness of them
all, untouched by their torments and tortures.
This is actually
the profound discovery of… the pure divine Self, the formless Witness,
causal nothingness, the vast Emptiness in which the entire world arises,
stays a bit, and passes. And you are That. You are not the body, not
the ego, not nature, not thoughts, not this, not that – you are a vast
Emptiness, Freedom, Release, and Liberation.
With this discovery…
you are halfway home. You have disidentified from any and all finite
objects; you rest as infinite Consciousness. You are free, open, empty,
clear, radiant, released, liberated, exalted, drenched in a blissful
emptiness that exists prior to space, prior to time, prior to tears and
terror, prior to pain and mortality and suffering and death. You have
found the great Unborn, the vast Abyss, the unqualifiable Ground of all
that is, and all that was, and all that ever shall be.
But why is that only halfway home? Because
as you rest in the infinite ease of consciousness, spontaneously aware
of all that is arising, there will soon enough come the great
catastrophe of Freedom and Fullness: the Witness itself will disappear
entirely, and instead of witnessing the sky, you are the sky; instead of
touching the earth, you are the earth; instead of hearing the thunder,
you are the thunder. You and the entire Kosmos because One Taste – you
can drink the Pacific Ocean in a single gulp, hold Mt. Everest in the
palm of your hand; supernovas swirl in your heart and the solar system
replaces your head…
You are One Taste, the empty mirror that is
one with any and all objects that arise in its embrace, a mindlessly
vast translucent expanse: infinite, eternal, radiant beyond release. And
you… are… That…
So the primary Cartesian dualism – which is
simply the dualism between… in here and out there, subject and object,
the empty Witness and all things witnessed – is finally undone and
overcome in nondual One Taste. Once you actually and fully contact the
Witness, then – and only then – can it be transcended into radical
Nonduality, and halfway home becomes fully home, here in the
ever-present wonder of what is…
And so how do you know that you
have finally and really overcome the Cartesian dualism? Very simple: if
you really overcome the Cartesian dualism, then you no longer feel that
you are on this side of your face looking at the world out there. There
is only the world, and you are all of that; you actually feel that you
are one with everything that is arising moment to moment. You are not
merely on this side of your face looking out there. “In here” and “out
there” have become One Taste with a shuddering obviousness and certainty
so profound it feels like a five-ton rock just dropped on your head. It
is, shall we say, a feeling hard to miss.
At that point, which
is actually your ever-present condition, there is no exclusive identity
with this particular organism, no constriction of consciousness to the
head, a constriction that makes it seem that “you” are in the head
looking at the rest of the world out there; there is no binding of
attention to the personal bodymind: instead, consciousness is one with
all that is arising – a vast, open, transparent, radiant, infinitely
Free and infinitely Full expanse that embraces the entire Kosmos, so
that every single subject and every single object are erotically united
in the Great Embrace of One Taste. You disappear from merely being
behind your eyes, and you become the All, you directly and actually feel
that your basic identity is everything that is arising moment to moment
(just as previously you felt that your identity was with this finite,
partial, separate, mortal coil of flesh you call a body). Inside and
outside have become One Taste. I tell you, it can happen just like that!
(Source:
Boomeritis, Sidebar E: “The Genius Descartes Gets a Postmodern
Drubbing: Integral Historiography in a Postmodern Age”. More to be found
in The Simple Feeling of Being, a collection of Ken Wilber’s
inspirational, mystical and instructional passages drawn from his
publications, based on his experiences.)
Originally posted by 2009novice:Paiseh i'm here to ask annoying questions again haha...
our mind is one of the 6 roots as learned in Buddhism... but why is Dharma considered "dust" to our mind?
I thought Dharma is teachings of Buddha...? Am I wrong in the definition of the term "Dharma"?
Is "Dust" something that generate sensations in our minds and cause attachment?
Thx for the your explanations... thanks alot :)
btw curious where you read this from?
Originally posted by An Eternal Now:btw curious where you read this from?
ohhh.... thanks for the post... need some time to read...
I mistaken the meaning of the term Dharma...
<Copy pasted from your post>
Dharma can mean two things. One is the teachings of Buddha, the other is any kind of sensory objects. You must know which one is being spoken of, in your context, it is refering to mental impurities, it is not talking about Buddha's teachings.
Ermm i read very layman books... published locally.. shall I not reveal the name here? I might sound like I am advertising... thanks
Hi Mod,
Sorry got some doubts... I read and re-read again.. I felt that the term Dharmma is also refering to the teachings of Buddha...
At 1st I find it contradicting... but on further thoughts, to have no attachments, even Buddha's teaching is considered dust too... it only serves as a guide but not to attach to it...
I don't know how to write it correctly without misunderstanding... maybe u got better explanations?
thanks :)
Don't worry about advertising books as long as they're Buddhist. :) What book are you reading?
Originally posted by 2009novice:Hi Mod,
Sorry got some doubts... I read and re-read again.. I felt that the term Dharmma is also refering to the teachings of Buddha...
At 1st I find it contradicting... but on further thoughts, to have no attachments, even Buddha's teaching is considered dust too... it only serves as a guide but not to attach to it...
I don't know how to write it correctly without misunderstanding... maybe u got better explanations?
thanks :)
Perhaps you can quote the whole text, it will be better to understand from its context.
Originally posted by An Eternal Now:Don't worry about advertising books as long as they're Buddhist. :) What book are you reading?
Oh haha paiseh lah.. no intention to make myself look knowledgeable..
The book I read is "Zen Inspiration". Publisher: AsiaPac Books
Very nicely illustrated, and the translation is aimed to make laymen readers like me easier to understand. I can say it is interesting and entertaining.
Some books are quite wordy and difficult to understand. I will get bored if I have to read wall of text hahaha... maybe my concentration span is limited
Hi 2009novice,
Well, I must advertise! I am actually a fan of asiapac buddhist comic books. Especially the book on the laughing Buddha and the book you are reading, Zen Inspirations. Firstly, the laughing Buddha book I find it very humourous and yet at the same time, it has deep meaning and lessons to be learnt. It teaches the value of forgiveness and having a bigger capacity and also the importance of being happy in an easy to understand manner.
Secondly, for Zen inspirations, I find it to be a really good book for beginners in zen. The illustrations in the book and the stories summarise the whole history and main points in zen and reading one Zen Inspiration is equivalent to reading 2 or 3 books on zen history and like another 4 books on zen practice of the various schools. Very good book! Highly recommended for all!!
metta_(|)_
æ™®æ��æœ¬æ— æ ‘ï¼Œæ˜Žé•œç§»é�žå�°ï¼Œæœ¬æ�¥æ— 一物，何处惹尘哀
what do you understand as dust to even consider it dust? dhamma is to really see thing as they really are but are we able to see them as they really is?
oh, i am confused about dharma??? dharma, dharma class??
Originally posted by Emanrohe:Hi 2009novice,
Well, I must advertise! I am actually a fan of asiapac buddhist comic books. Especially the book on the laughing Buddha and the book you are reading, Zen Inspirations. Firstly, the laughing Buddha book I find it very humourous and yet at the same time, it has deep meaning and lessons to be learnt. It teaches the value of forgiveness and having a bigger capacity and also the importance of being happy in an easy to understand manner.
Secondly, for Zen inspirations, I find it to be a really good book for beginners in zen. The illustrations in the book and the stories summarise the whole history and main points in zen and reading one Zen Inspiration is equivalent to reading 2 or 3 books on zen history and like another 4 books on zen practice of the various schools. Very good book! Highly recommended for all!!
metta_(|)_
Oh haha... Hi5
Originally posted by Fantagf:oh, i am confused about dharma??? dharma, dharma class??
ermm... no dharma class here... just some light chat only :)