FULLNESS<\/h1>\nThe Arising of Adhiprajna<\/h2>\n\u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no obscuration due to mental qualities. \u00a0When prajna functions in its fullness, perception also reaches its perfection, seeing things as lacking identity, lacking permanent and inherent characteristics, and originating only in interdependence with multitudes of conditions. The thusness of existence cannot be fully realized through logic or reasoning alone, but can be understood through rigorous and persistent practice, along with previous analytical reflection. \u00a0 Meditation practice allows a radical purification of perspective, dissolving the dichotomous views of svabhava.<\/h4>\n\u00a0 \u00a0 \u00a0Thusness is a designation for \u201cwhat is, as it really is\u201d. \u00a0 Things are only what they are, not what they may seem to be in conjunction with the conceptual imputations overlaying them as part of their being cognized. \u00a0 Thusness refers to reality (dharmata) as it actually exists; form is emptiness and emptiness is form. \u00a0 \u00a0The real primordial nature of mind, when it is clear like the mirror and unobstructed by delusion and distraction, is also called thusness or \u201cthusness of mind\u201d. Buddha-nature (tathagatagarbha) also equates with thusness of mind, as does the realm of reality (dharmadhatu). \u00a0 Dharmadhatu is the realm of phenomena as well as the realm of principle underlying phenomena. \u00a0 There is no incompatibility between one thing and another because all things are emptiness and have an identical reality. \u00a0 The highest insight is the simple and unadorned cognition of things in their natural thusness, being naturally \u201cjust thus\u201d. \u00a0 Thusness is inconceivable in the absence of the operative fullness of prajna-wisdom, adhiprajna. The vision of thusness cannot happen just through theory or speculation but can be a fully realized and constantly lived reality. \u00a0 The central intention of the Heart Sutra is to qualify the aspirant in this Profound Perfection of Wisdom.<\/h4>\n\u00a0 \u00a0 \u00a0Thusness is also equivalent with the Four Noble Truths as describing the way things really are. Thusness is also a term embracing essential consciousness, the beginninglessness and endlessness of all objects and events, and the selfless empty nature of all phenomena. \u00a0 Nothing has any self-identity apart from the oneness of thusness; everything is an aspect of thusness. \u00a0 What we add to something as part of our cognitive ramblings do not in reality give a thing any permanent selfness. \u00a0 There is only thusness whether it is realized or not. \u00a0Even descriptions of thusness are only thusness, which means they are only as they are, descriptions only. \u00a0 If we understand, there is thusness and understanding of thusness; if we do not understand, there is still thusness and the presence of non-understanding \u2014\u00a0which is also thusness. \u00a0 The knowledge of thusness is adhiprajna and that culminates in bodhi. \u00a0Those who realize thusness are called Tathagatas. The direct realization of the interdependent origination of all and everything is the mind of thusness.<\/h4>\n\u00a0 \u00a0The mind of thusness also sees interdependent origination as a description; all is just description until description is also realized as true thusness. \u00a0The true thusness of mind conjoins with the universe of true thusness; the relative and the ultimate are seen as a unity. \u00a0 All is thus, as-it-is. \u00a0There is no interference between form and emptiness and there is no barrier between the two truths. \u00a0Waves in the ocean cannot be isolated from the ocean; the ocean is differentiated into waves only descriptively, conceptually. \u00a0 Waves are the same as the ocean, but they do have difference, but the difference and the sameness must be fused together in the mind of thusness. \u00a0 There is no real duality anywhere.<\/h4>\n\u00a0 \u00a0 The real nature of phenomena is nonduality and emptiness; the dharmadhatu is thusness. \u00a0No single object or event has its own self-essence, so not two things can be ultimately different since they are both merged in thusness. \u00a0The flux, the process, and all functions within the totality of existence are the matrix of thusness. \u00a0There is nothing outside the matrix; it is all inclusive. \u00a0 There is no thing that can be accurately or completely described and defined by limited language because characteristics are infinite. Therefore, the dharmadhatu is inconceivable, beyond conceptual elaboration, beyond the discriminations of the mind. \u00a0 But thusness is not beyond the mind of thusness because they are the same. \u00a0Thusness can realize itself because that is its inherent potential, buddha-nature. \u00a0 One in whom this process has come to its fullness is called \u201cone who to thusness has gone\u201d.<\/h4>\n\u00a0 \u00a0 \u00a0All manifested appearances of objects and events are always simultaneously the same in their real identity of thusness, no matter what the apparent temporal differences and characteristics may seem to be. \u00a0 The thusness of anything is the same as the thusness of anything else.\u00a0 \u00a0The interdependence of all phenomena is as it is because, ultimately, any one thing depends for its existence on all else, and all depends on each one, whether remotely or immediately. \u00a0 Without thusness there is no existence whatsoever.<\/h4>\n\u00a0 \u00a0 \u00a0 The mind of thusness sees all as already perfected. Objective interdependent structures are thusness manifestations; all arises exactly as it does, exactly as it should, according to conditional patterns. Dharmadhatu is functional perfection; whatever happens is a result of potentiality previously objectified in prior patterns. \u00a0Egoistic efforts are always directed toward an alteration of something conceptually deemed imperfect or unacceptable. This is the mundane way of understanding, but in the supramundane perspective all polluted mundane knowledge is transcended, and what is conditional and empty is seen as it is, and motivations to alter conditions are abandoned in favor of a return to lucid awareness. \u00a0 When all aspects of the existential matrix of being is known as operating in perfection, then the contemplative can begin to become more stable in that knowing presence, liberated from the bonds of aberrant imaginations and superimposing projections. This is the unsurpassed knowing presence, spontaneous and beyond conceptual entanglements, beyond \u201call ills and suffering<\/em>\u201d based on the cravings of ego-based motivations. This spontaneous presence is the absence of delusion, the absence of hindrances, the realm of tathagata, the unsurpassed holistic knowledge based on emptiness, the mind of thusness.<\/h4>\n\u00a0 \u00a0 The particular import of the Heart Sutra is that the universe of phenomenal manifestation should be understood from the position of bodhi, enlightenment. \u00a0We live in the samsaric existence, but unknown to most it is identical to the inconceivable dharmadhatu. \u00a0Samsara and nirvana cannot be separated; samsara is nirvana and nirvana is samsara. \u00a0 The only difference between the two is that in samsara ignorant beings are attached to ego-motivated activities through self-identification, whereas bodhisattva mahasattvas and buddhas are not. \u00a0 The two realms, samsara and nirvana, lokadhatu and dharmadhatu, the relative and the absolute, phenomena and noumenon, are seen as merged, fused, conjoined, and nondual by the Buddha. \u00a0 What is real also includes the facts of suffering and delusion as well as the fact of enlightenment; all are functional aspects of thusness.<\/h4>\n\u00a0 \u00a0 \u00a0To presume that enlightenment is the complete and total knowledge of all details of everything will produce a motivation to attain all possible knowledge. \u00a0Of this the human mind is incapable. \u00a0The mind gathers in partial details and characteristics of things through sense contact, and then compares qualities and discriminations. The human mind is limited, while details of knowledge are limitless because of the limitless change and infinite motion taking place within conditional perpetual flux. Reality cannot be known through any intellectual construct; reality is known only through identity with it. This means it is crucial to disassociate with conceptual error. Bodhi is necessarily beyond conventional knowledge, yet inclusive of it and incorporating it into an all-inclusive holistic recognition of thusness-reality. \u00a0The relative cannot be excluded in a correct, holistic view of ultimate reality beyond all concepts. \u00a0To try to conceptualize what is too vast to be conceivable by the discriminating mind is to quit the race one step short of the finish line.<\/h4>\n\u00a0 \u00a0 Freedom from the apparent bondage of conditional restraints of the samsaric wandering-on comes about through a comprehensive understanding in cognition with a fullness of experiential direct realization. Understanding the totality of the matrix of existence, life and events in inconceivable flux, is the mind of thusness. All the boundless fluctuations of perceptual conditionality are spontaneous modifications and adjustments of thusness in its manifestations of potentiality. \u00a0 There can be no thing related to thusness as an \u201cother\u201d and there can be no true comprehension of thusness as a separated \u201cmany\u201d, or a oneness without its many \u201cothers\u201d. There is nothing but this thusness and naught else than it. \u00a0The totality of manifestations, as phenomena, along with that which perceives the manifestations, arises and disappears, assembles and disintegrates, as a spontaneous morphing of infinite conditional relationships. \u00a0 Neither can the flux, nor thusness, nor the mind of thusness be considered as an independent, self-existing thing, or being unto itself.<\/h4>\n\u00a0 \u00a0 The whole cosmos is implicit in every one of its parts, just as waves are identifiable as ocean. \u00a0The universe is a dynamic and holistic movement, and when a contemplative has subdued the dichotomous tendencies in his discriminative mind he gets a feeling of cosmic oneness of all things and beings. This feeling arises when there is an absence of the ego-notion, and it is this feeling that is the basis for the compassionate idealism exercised by buddhas and bodhisattvas. \u00a0 The matrix of events is constantly changing and in a process of generation, growth, and decline in each of its parts. \u00a0A bodhisattva or a buddha with unsurpassed knowledge of the nature of the matrix of thusness can replace belligerence with kindness and compassion, change the unwholesome into wholesomeness, or create environments that help beings transcend their problems. \u00a0 The dharmata (reality) thus becomes malleable for those who study, reflect, and practice, who realize emptiness and the mind of thusness, bodhi. \u00a0Each mind can and does have the power to change the field of the matrix for good or for ill. \u00a0Deluded beings can transform conditions for ill and for degeneration, while bodhisattvas vow to deliver beings from ill. \u00a0 Thus our world is the kind of world that it is, a saha<\/em> world, a world of endurance. \u00a0 Conditions endure according to the minds that create them.<\/h4>\n\u00a0 \u00a0 The dimensions in which we flay about are apparitional projections and distorted reflections of a basic reality so inconceivable that we can only imagine what the truth of it may really be like. \u00a0 The reality we think we see is a partial perception, a mediocre facsimile of a grandiose thusness. Appearances and phenomena are not false; they are real, but they are usually perceived in a false manner. Perceivable dimensions of existence, if observed as a holographic system, will appear more clearly as what they really are. \u00a0Coincidences, accidents, and synchronicity are then subjects susceptible to logical exploration as events coinciding dependent on the continuum of the conditions in the matrix of thusness. Things can be individual parts of a continuum of undivided wholeness, being the wholeness itself yet retaining individual uniqueness. Nothing is ever separately unique because the concept of uniqueness depends on comparison with \u201cothers\u201d. \u00a0 The ongoing misconceptions of things as separately \u201cself\u201d and \u201cother\u201d are the fault of the discriminating mind. In actualizing the correct view by way of the fused two truths, every supposedly single thing is then known as a subtotality complex, a speck of color in a mosaic of infinity. \u00a0Within relativity is a static essence of thusness, of absolute holism, and a dynamism of interwoven functions and processes that are the matrix, a fused oneness-and-multiplicity, homogeneity-and-heterogeneity in perfect fullness.<\/h4>\n\u00a0 \u00a0 \u00a0Consciousness in the individual is just ordinary wakeful awareness interacting with the supposed differentiations of the manifested world. In its unobstructed and unconfined state consciousness has a natural lucidity. \u00a0This clarity is the original face, the primordial, conditionless condition of free and pure consciousness, the mind of thusness. The individual contemplative, once having recognized his natural holistic presence, is then concerned with integrated wholes, or the total system of manifestation within the phenomenal matrix, rather than with deluded absorption in and attachment to the supposedly separate parts of it. \u00a0 All phenomena are then recognized as they really are, as interrelated components of the unified field of ever-changing conditionality. \u00a0 In undifferentiating, nondual holistic lucidity (bodhi) all the implications of the afflictions of conceptual dualism have ceased to be and the phenomenal matrix is clearly observed and understood.<\/h4>\n
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next chapter 12 click here<\/p>\n
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![\"fullness\"](\"http:\/\/gnostiko.com\/blog\/wp-content\/uploads\/2015\/04\/DSCI0955-2-001.jpg\")
<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 11 FULLNESS The Arising of Adhiprajna \u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no … Continue reading Fullness chapter 11<\/span>
\u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no obscuration due to mental qualities. \u00a0When prajna functions in its fullness, perception also reaches its perfection, seeing things as lacking identity, lacking permanent and inherent characteristics, and originating only in interdependence with multitudes of conditions. The thusness of existence cannot be fully realized through logic or reasoning alone, but can be understood through rigorous and persistent practice, along with previous analytical reflection. \u00a0 Meditation practice allows a radical purification of perspective, dissolving the dichotomous views of svabhava.<\/h4>\n\u00a0 \u00a0 \u00a0Thusness is a designation for \u201cwhat is, as it really is\u201d. \u00a0 Things are only what they are, not what they may seem to be in conjunction with the conceptual imputations overlaying them as part of their being cognized. \u00a0 Thusness refers to reality (dharmata) as it actually exists; form is emptiness and emptiness is form. \u00a0 \u00a0The real primordial nature of mind, when it is clear like the mirror and unobstructed by delusion and distraction, is also called thusness or \u201cthusness of mind\u201d. Buddha-nature (tathagatagarbha) also equates with thusness of mind, as does the realm of reality (dharmadhatu). \u00a0 Dharmadhatu is the realm of phenomena as well as the realm of principle underlying phenomena. \u00a0 There is no incompatibility between one thing and another because all things are emptiness and have an identical reality. \u00a0 The highest insight is the simple and unadorned cognition of things in their natural thusness, being naturally \u201cjust thus\u201d. \u00a0 Thusness is inconceivable in the absence of the operative fullness of prajna-wisdom, adhiprajna. The vision of thusness cannot happen just through theory or speculation but can be a fully realized and constantly lived reality. \u00a0 The central intention of the Heart Sutra is to qualify the aspirant in this Profound Perfection of Wisdom.<\/h4>\n\u00a0 \u00a0 \u00a0Thusness is also equivalent with the Four Noble Truths as describing the way things really are. Thusness is also a term embracing essential consciousness, the beginninglessness and endlessness of all objects and events, and the selfless empty nature of all phenomena. \u00a0 Nothing has any self-identity apart from the oneness of thusness; everything is an aspect of thusness. \u00a0 What we add to something as part of our cognitive ramblings do not in reality give a thing any permanent selfness. \u00a0 There is only thusness whether it is realized or not. \u00a0Even descriptions of thusness are only thusness, which means they are only as they are, descriptions only. \u00a0 If we understand, there is thusness and understanding of thusness; if we do not understand, there is still thusness and the presence of non-understanding \u2014\u00a0which is also thusness. \u00a0 The knowledge of thusness is adhiprajna and that culminates in bodhi. \u00a0Those who realize thusness are called Tathagatas. The direct realization of the interdependent origination of all and everything is the mind of thusness.<\/h4>\n\u00a0 \u00a0The mind of thusness also sees interdependent origination as a description; all is just description until description is also realized as true thusness. \u00a0The true thusness of mind conjoins with the universe of true thusness; the relative and the ultimate are seen as a unity. \u00a0 All is thus, as-it-is. \u00a0There is no interference between form and emptiness and there is no barrier between the two truths. \u00a0Waves in the ocean cannot be isolated from the ocean; the ocean is differentiated into waves only descriptively, conceptually. \u00a0 Waves are the same as the ocean, but they do have difference, but the difference and the sameness must be fused together in the mind of thusness. \u00a0 There is no real duality anywhere.<\/h4>\n\u00a0 \u00a0 The real nature of phenomena is nonduality and emptiness; the dharmadhatu is thusness. \u00a0No single object or event has its own self-essence, so not two things can be ultimately different since they are both merged in thusness. \u00a0The flux, the process, and all functions within the totality of existence are the matrix of thusness. \u00a0There is nothing outside the matrix; it is all inclusive. \u00a0 There is no thing that can be accurately or completely described and defined by limited language because characteristics are infinite. Therefore, the dharmadhatu is inconceivable, beyond conceptual elaboration, beyond the discriminations of the mind. \u00a0 But thusness is not beyond the mind of thusness because they are the same. \u00a0Thusness can realize itself because that is its inherent potential, buddha-nature. \u00a0 One in whom this process has come to its fullness is called \u201cone who to thusness has gone\u201d.<\/h4>\n\u00a0 \u00a0 \u00a0All manifested appearances of objects and events are always simultaneously the same in their real identity of thusness, no matter what the apparent temporal differences and characteristics may seem to be. \u00a0 The thusness of anything is the same as the thusness of anything else.\u00a0 \u00a0The interdependence of all phenomena is as it is because, ultimately, any one thing depends for its existence on all else, and all depends on each one, whether remotely or immediately. \u00a0 Without thusness there is no existence whatsoever.<\/h4>\n\u00a0 \u00a0 \u00a0 The mind of thusness sees all as already perfected. Objective interdependent structures are thusness manifestations; all arises exactly as it does, exactly as it should, according to conditional patterns. Dharmadhatu is functional perfection; whatever happens is a result of potentiality previously objectified in prior patterns. \u00a0Egoistic efforts are always directed toward an alteration of something conceptually deemed imperfect or unacceptable. This is the mundane way of understanding, but in the supramundane perspective all polluted mundane knowledge is transcended, and what is conditional and empty is seen as it is, and motivations to alter conditions are abandoned in favor of a return to lucid awareness. \u00a0 When all aspects of the existential matrix of being is known as operating in perfection, then the contemplative can begin to become more stable in that knowing presence, liberated from the bonds of aberrant imaginations and superimposing projections. This is the unsurpassed knowing presence, spontaneous and beyond conceptual entanglements, beyond \u201call ills and suffering<\/em>\u201d based on the cravings of ego-based motivations. This spontaneous presence is the absence of delusion, the absence of hindrances, the realm of tathagata, the unsurpassed holistic knowledge based on emptiness, the mind of thusness.<\/h4>\n\u00a0 \u00a0 The particular import of the Heart Sutra is that the universe of phenomenal manifestation should be understood from the position of bodhi, enlightenment. \u00a0We live in the samsaric existence, but unknown to most it is identical to the inconceivable dharmadhatu. \u00a0Samsara and nirvana cannot be separated; samsara is nirvana and nirvana is samsara. \u00a0 The only difference between the two is that in samsara ignorant beings are attached to ego-motivated activities through self-identification, whereas bodhisattva mahasattvas and buddhas are not. \u00a0 The two realms, samsara and nirvana, lokadhatu and dharmadhatu, the relative and the absolute, phenomena and noumenon, are seen as merged, fused, conjoined, and nondual by the Buddha. \u00a0 What is real also includes the facts of suffering and delusion as well as the fact of enlightenment; all are functional aspects of thusness.<\/h4>\n\u00a0 \u00a0 \u00a0To presume that enlightenment is the complete and total knowledge of all details of everything will produce a motivation to attain all possible knowledge. \u00a0Of this the human mind is incapable. \u00a0The mind gathers in partial details and characteristics of things through sense contact, and then compares qualities and discriminations. The human mind is limited, while details of knowledge are limitless because of the limitless change and infinite motion taking place within conditional perpetual flux. Reality cannot be known through any intellectual construct; reality is known only through identity with it. This means it is crucial to disassociate with conceptual error. Bodhi is necessarily beyond conventional knowledge, yet inclusive of it and incorporating it into an all-inclusive holistic recognition of thusness-reality. \u00a0The relative cannot be excluded in a correct, holistic view of ultimate reality beyond all concepts. \u00a0To try to conceptualize what is too vast to be conceivable by the discriminating mind is to quit the race one step short of the finish line.<\/h4>\n\u00a0 \u00a0 Freedom from the apparent bondage of conditional restraints of the samsaric wandering-on comes about through a comprehensive understanding in cognition with a fullness of experiential direct realization. Understanding the totality of the matrix of existence, life and events in inconceivable flux, is the mind of thusness. All the boundless fluctuations of perceptual conditionality are spontaneous modifications and adjustments of thusness in its manifestations of potentiality. \u00a0 There can be no thing related to thusness as an \u201cother\u201d and there can be no true comprehension of thusness as a separated \u201cmany\u201d, or a oneness without its many \u201cothers\u201d. There is nothing but this thusness and naught else than it. \u00a0The totality of manifestations, as phenomena, along with that which perceives the manifestations, arises and disappears, assembles and disintegrates, as a spontaneous morphing of infinite conditional relationships. \u00a0 Neither can the flux, nor thusness, nor the mind of thusness be considered as an independent, self-existing thing, or being unto itself.<\/h4>\n\u00a0 \u00a0 The whole cosmos is implicit in every one of its parts, just as waves are identifiable as ocean. \u00a0The universe is a dynamic and holistic movement, and when a contemplative has subdued the dichotomous tendencies in his discriminative mind he gets a feeling of cosmic oneness of all things and beings. This feeling arises when there is an absence of the ego-notion, and it is this feeling that is the basis for the compassionate idealism exercised by buddhas and bodhisattvas. \u00a0 The matrix of events is constantly changing and in a process of generation, growth, and decline in each of its parts. \u00a0A bodhisattva or a buddha with unsurpassed knowledge of the nature of the matrix of thusness can replace belligerence with kindness and compassion, change the unwholesome into wholesomeness, or create environments that help beings transcend their problems. \u00a0 The dharmata (reality) thus becomes malleable for those who study, reflect, and practice, who realize emptiness and the mind of thusness, bodhi. \u00a0Each mind can and does have the power to change the field of the matrix for good or for ill. \u00a0Deluded beings can transform conditions for ill and for degeneration, while bodhisattvas vow to deliver beings from ill. \u00a0 Thus our world is the kind of world that it is, a saha<\/em> world, a world of endurance. \u00a0 Conditions endure according to the minds that create them.<\/h4>\n\u00a0 \u00a0 The dimensions in which we flay about are apparitional projections and distorted reflections of a basic reality so inconceivable that we can only imagine what the truth of it may really be like. \u00a0 The reality we think we see is a partial perception, a mediocre facsimile of a grandiose thusness. Appearances and phenomena are not false; they are real, but they are usually perceived in a false manner. Perceivable dimensions of existence, if observed as a holographic system, will appear more clearly as what they really are. \u00a0Coincidences, accidents, and synchronicity are then subjects susceptible to logical exploration as events coinciding dependent on the continuum of the conditions in the matrix of thusness. Things can be individual parts of a continuum of undivided wholeness, being the wholeness itself yet retaining individual uniqueness. Nothing is ever separately unique because the concept of uniqueness depends on comparison with \u201cothers\u201d. \u00a0 The ongoing misconceptions of things as separately \u201cself\u201d and \u201cother\u201d are the fault of the discriminating mind. In actualizing the correct view by way of the fused two truths, every supposedly single thing is then known as a subtotality complex, a speck of color in a mosaic of infinity. \u00a0Within relativity is a static essence of thusness, of absolute holism, and a dynamism of interwoven functions and processes that are the matrix, a fused oneness-and-multiplicity, homogeneity-and-heterogeneity in perfect fullness.<\/h4>\n\u00a0 \u00a0 \u00a0Consciousness in the individual is just ordinary wakeful awareness interacting with the supposed differentiations of the manifested world. In its unobstructed and unconfined state consciousness has a natural lucidity. \u00a0This clarity is the original face, the primordial, conditionless condition of free and pure consciousness, the mind of thusness. The individual contemplative, once having recognized his natural holistic presence, is then concerned with integrated wholes, or the total system of manifestation within the phenomenal matrix, rather than with deluded absorption in and attachment to the supposedly separate parts of it. \u00a0 All phenomena are then recognized as they really are, as interrelated components of the unified field of ever-changing conditionality. \u00a0 In undifferentiating, nondual holistic lucidity (bodhi) all the implications of the afflictions of conceptual dualism have ceased to be and the phenomenal matrix is clearly observed and understood.<\/h4>\n
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next chapter 12 click here<\/p>\n
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<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 11 FULLNESS The Arising of Adhiprajna \u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no … Continue reading Fullness chapter 11<\/span>
\u00a0 \u00a0 \u00a0Thusness is also equivalent with the Four Noble Truths as describing the way things really are. Thusness is also a term embracing essential consciousness, the beginninglessness and endlessness of all objects and events, and the selfless empty nature of all phenomena. \u00a0 Nothing has any self-identity apart from the oneness of thusness; everything is an aspect of thusness. \u00a0 What we add to something as part of our cognitive ramblings do not in reality give a thing any permanent selfness. \u00a0 There is only thusness whether it is realized or not. \u00a0Even descriptions of thusness are only thusness, which means they are only as they are, descriptions only. \u00a0 If we understand, there is thusness and understanding of thusness; if we do not understand, there is still thusness and the presence of non-understanding \u2014\u00a0which is also thusness. \u00a0 The knowledge of thusness is adhiprajna and that culminates in bodhi. \u00a0Those who realize thusness are called Tathagatas. The direct realization of the interdependent origination of all and everything is the mind of thusness.<\/h4>\n\u00a0 \u00a0The mind of thusness also sees interdependent origination as a description; all is just description until description is also realized as true thusness. \u00a0The true thusness of mind conjoins with the universe of true thusness; the relative and the ultimate are seen as a unity. \u00a0 All is thus, as-it-is. \u00a0There is no interference between form and emptiness and there is no barrier between the two truths. \u00a0Waves in the ocean cannot be isolated from the ocean; the ocean is differentiated into waves only descriptively, conceptually. \u00a0 Waves are the same as the ocean, but they do have difference, but the difference and the sameness must be fused together in the mind of thusness. \u00a0 There is no real duality anywhere.<\/h4>\n\u00a0 \u00a0 The real nature of phenomena is nonduality and emptiness; the dharmadhatu is thusness. \u00a0No single object or event has its own self-essence, so not two things can be ultimately different since they are both merged in thusness. \u00a0The flux, the process, and all functions within the totality of existence are the matrix of thusness. \u00a0There is nothing outside the matrix; it is all inclusive. \u00a0 There is no thing that can be accurately or completely described and defined by limited language because characteristics are infinite. Therefore, the dharmadhatu is inconceivable, beyond conceptual elaboration, beyond the discriminations of the mind. \u00a0 But thusness is not beyond the mind of thusness because they are the same. \u00a0Thusness can realize itself because that is its inherent potential, buddha-nature. \u00a0 One in whom this process has come to its fullness is called \u201cone who to thusness has gone\u201d.<\/h4>\n\u00a0 \u00a0 \u00a0All manifested appearances of objects and events are always simultaneously the same in their real identity of thusness, no matter what the apparent temporal differences and characteristics may seem to be. \u00a0 The thusness of anything is the same as the thusness of anything else.\u00a0 \u00a0The interdependence of all phenomena is as it is because, ultimately, any one thing depends for its existence on all else, and all depends on each one, whether remotely or immediately. \u00a0 Without thusness there is no existence whatsoever.<\/h4>\n\u00a0 \u00a0 \u00a0 The mind of thusness sees all as already perfected. Objective interdependent structures are thusness manifestations; all arises exactly as it does, exactly as it should, according to conditional patterns. Dharmadhatu is functional perfection; whatever happens is a result of potentiality previously objectified in prior patterns. \u00a0Egoistic efforts are always directed toward an alteration of something conceptually deemed imperfect or unacceptable. This is the mundane way of understanding, but in the supramundane perspective all polluted mundane knowledge is transcended, and what is conditional and empty is seen as it is, and motivations to alter conditions are abandoned in favor of a return to lucid awareness. \u00a0 When all aspects of the existential matrix of being is known as operating in perfection, then the contemplative can begin to become more stable in that knowing presence, liberated from the bonds of aberrant imaginations and superimposing projections. This is the unsurpassed knowing presence, spontaneous and beyond conceptual entanglements, beyond \u201call ills and suffering<\/em>\u201d based on the cravings of ego-based motivations. This spontaneous presence is the absence of delusion, the absence of hindrances, the realm of tathagata, the unsurpassed holistic knowledge based on emptiness, the mind of thusness.<\/h4>\n\u00a0 \u00a0 The particular import of the Heart Sutra is that the universe of phenomenal manifestation should be understood from the position of bodhi, enlightenment. \u00a0We live in the samsaric existence, but unknown to most it is identical to the inconceivable dharmadhatu. \u00a0Samsara and nirvana cannot be separated; samsara is nirvana and nirvana is samsara. \u00a0 The only difference between the two is that in samsara ignorant beings are attached to ego-motivated activities through self-identification, whereas bodhisattva mahasattvas and buddhas are not. \u00a0 The two realms, samsara and nirvana, lokadhatu and dharmadhatu, the relative and the absolute, phenomena and noumenon, are seen as merged, fused, conjoined, and nondual by the Buddha. \u00a0 What is real also includes the facts of suffering and delusion as well as the fact of enlightenment; all are functional aspects of thusness.<\/h4>\n\u00a0 \u00a0 \u00a0To presume that enlightenment is the complete and total knowledge of all details of everything will produce a motivation to attain all possible knowledge. \u00a0Of this the human mind is incapable. \u00a0The mind gathers in partial details and characteristics of things through sense contact, and then compares qualities and discriminations. The human mind is limited, while details of knowledge are limitless because of the limitless change and infinite motion taking place within conditional perpetual flux. Reality cannot be known through any intellectual construct; reality is known only through identity with it. This means it is crucial to disassociate with conceptual error. Bodhi is necessarily beyond conventional knowledge, yet inclusive of it and incorporating it into an all-inclusive holistic recognition of thusness-reality. \u00a0The relative cannot be excluded in a correct, holistic view of ultimate reality beyond all concepts. \u00a0To try to conceptualize what is too vast to be conceivable by the discriminating mind is to quit the race one step short of the finish line.<\/h4>\n\u00a0 \u00a0 Freedom from the apparent bondage of conditional restraints of the samsaric wandering-on comes about through a comprehensive understanding in cognition with a fullness of experiential direct realization. Understanding the totality of the matrix of existence, life and events in inconceivable flux, is the mind of thusness. All the boundless fluctuations of perceptual conditionality are spontaneous modifications and adjustments of thusness in its manifestations of potentiality. \u00a0 There can be no thing related to thusness as an \u201cother\u201d and there can be no true comprehension of thusness as a separated \u201cmany\u201d, or a oneness without its many \u201cothers\u201d. There is nothing but this thusness and naught else than it. \u00a0The totality of manifestations, as phenomena, along with that which perceives the manifestations, arises and disappears, assembles and disintegrates, as a spontaneous morphing of infinite conditional relationships. \u00a0 Neither can the flux, nor thusness, nor the mind of thusness be considered as an independent, self-existing thing, or being unto itself.<\/h4>\n\u00a0 \u00a0 The whole cosmos is implicit in every one of its parts, just as waves are identifiable as ocean. \u00a0The universe is a dynamic and holistic movement, and when a contemplative has subdued the dichotomous tendencies in his discriminative mind he gets a feeling of cosmic oneness of all things and beings. This feeling arises when there is an absence of the ego-notion, and it is this feeling that is the basis for the compassionate idealism exercised by buddhas and bodhisattvas. \u00a0 The matrix of events is constantly changing and in a process of generation, growth, and decline in each of its parts. \u00a0A bodhisattva or a buddha with unsurpassed knowledge of the nature of the matrix of thusness can replace belligerence with kindness and compassion, change the unwholesome into wholesomeness, or create environments that help beings transcend their problems. \u00a0 The dharmata (reality) thus becomes malleable for those who study, reflect, and practice, who realize emptiness and the mind of thusness, bodhi. \u00a0Each mind can and does have the power to change the field of the matrix for good or for ill. \u00a0Deluded beings can transform conditions for ill and for degeneration, while bodhisattvas vow to deliver beings from ill. \u00a0 Thus our world is the kind of world that it is, a saha<\/em> world, a world of endurance. \u00a0 Conditions endure according to the minds that create them.<\/h4>\n\u00a0 \u00a0 The dimensions in which we flay about are apparitional projections and distorted reflections of a basic reality so inconceivable that we can only imagine what the truth of it may really be like. \u00a0 The reality we think we see is a partial perception, a mediocre facsimile of a grandiose thusness. Appearances and phenomena are not false; they are real, but they are usually perceived in a false manner. Perceivable dimensions of existence, if observed as a holographic system, will appear more clearly as what they really are. \u00a0Coincidences, accidents, and synchronicity are then subjects susceptible to logical exploration as events coinciding dependent on the continuum of the conditions in the matrix of thusness. Things can be individual parts of a continuum of undivided wholeness, being the wholeness itself yet retaining individual uniqueness. Nothing is ever separately unique because the concept of uniqueness depends on comparison with \u201cothers\u201d. \u00a0 The ongoing misconceptions of things as separately \u201cself\u201d and \u201cother\u201d are the fault of the discriminating mind. In actualizing the correct view by way of the fused two truths, every supposedly single thing is then known as a subtotality complex, a speck of color in a mosaic of infinity. \u00a0Within relativity is a static essence of thusness, of absolute holism, and a dynamism of interwoven functions and processes that are the matrix, a fused oneness-and-multiplicity, homogeneity-and-heterogeneity in perfect fullness.<\/h4>\n\u00a0 \u00a0 \u00a0Consciousness in the individual is just ordinary wakeful awareness interacting with the supposed differentiations of the manifested world. In its unobstructed and unconfined state consciousness has a natural lucidity. \u00a0This clarity is the original face, the primordial, conditionless condition of free and pure consciousness, the mind of thusness. The individual contemplative, once having recognized his natural holistic presence, is then concerned with integrated wholes, or the total system of manifestation within the phenomenal matrix, rather than with deluded absorption in and attachment to the supposedly separate parts of it. \u00a0 All phenomena are then recognized as they really are, as interrelated components of the unified field of ever-changing conditionality. \u00a0 In undifferentiating, nondual holistic lucidity (bodhi) all the implications of the afflictions of conceptual dualism have ceased to be and the phenomenal matrix is clearly observed and understood.<\/h4>\n
<\/p>\n
next chapter 12 click here<\/p>\n
<\/p>\n
<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 11 FULLNESS The Arising of Adhiprajna \u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no … Continue reading Fullness chapter 11<\/span>
\u00a0 \u00a0 The real nature of phenomena is nonduality and emptiness; the dharmadhatu is thusness. \u00a0No single object or event has its own self-essence, so not two things can be ultimately different since they are both merged in thusness. \u00a0The flux, the process, and all functions within the totality of existence are the matrix of thusness. \u00a0There is nothing outside the matrix; it is all inclusive. \u00a0 There is no thing that can be accurately or completely described and defined by limited language because characteristics are infinite. Therefore, the dharmadhatu is inconceivable, beyond conceptual elaboration, beyond the discriminations of the mind. \u00a0 But thusness is not beyond the mind of thusness because they are the same. \u00a0Thusness can realize itself because that is its inherent potential, buddha-nature. \u00a0 One in whom this process has come to its fullness is called \u201cone who to thusness has gone\u201d.<\/h4>\n\u00a0 \u00a0 \u00a0All manifested appearances of objects and events are always simultaneously the same in their real identity of thusness, no matter what the apparent temporal differences and characteristics may seem to be. \u00a0 The thusness of anything is the same as the thusness of anything else.\u00a0 \u00a0The interdependence of all phenomena is as it is because, ultimately, any one thing depends for its existence on all else, and all depends on each one, whether remotely or immediately. \u00a0 Without thusness there is no existence whatsoever.<\/h4>\n\u00a0 \u00a0 \u00a0 The mind of thusness sees all as already perfected. Objective interdependent structures are thusness manifestations; all arises exactly as it does, exactly as it should, according to conditional patterns. Dharmadhatu is functional perfection; whatever happens is a result of potentiality previously objectified in prior patterns. \u00a0Egoistic efforts are always directed toward an alteration of something conceptually deemed imperfect or unacceptable. This is the mundane way of understanding, but in the supramundane perspective all polluted mundane knowledge is transcended, and what is conditional and empty is seen as it is, and motivations to alter conditions are abandoned in favor of a return to lucid awareness. \u00a0 When all aspects of the existential matrix of being is known as operating in perfection, then the contemplative can begin to become more stable in that knowing presence, liberated from the bonds of aberrant imaginations and superimposing projections. This is the unsurpassed knowing presence, spontaneous and beyond conceptual entanglements, beyond \u201call ills and suffering<\/em>\u201d based on the cravings of ego-based motivations. This spontaneous presence is the absence of delusion, the absence of hindrances, the realm of tathagata, the unsurpassed holistic knowledge based on emptiness, the mind of thusness.<\/h4>\n\u00a0 \u00a0 The particular import of the Heart Sutra is that the universe of phenomenal manifestation should be understood from the position of bodhi, enlightenment. \u00a0We live in the samsaric existence, but unknown to most it is identical to the inconceivable dharmadhatu. \u00a0Samsara and nirvana cannot be separated; samsara is nirvana and nirvana is samsara. \u00a0 The only difference between the two is that in samsara ignorant beings are attached to ego-motivated activities through self-identification, whereas bodhisattva mahasattvas and buddhas are not. \u00a0 The two realms, samsara and nirvana, lokadhatu and dharmadhatu, the relative and the absolute, phenomena and noumenon, are seen as merged, fused, conjoined, and nondual by the Buddha. \u00a0 What is real also includes the facts of suffering and delusion as well as the fact of enlightenment; all are functional aspects of thusness.<\/h4>\n\u00a0 \u00a0 \u00a0To presume that enlightenment is the complete and total knowledge of all details of everything will produce a motivation to attain all possible knowledge. \u00a0Of this the human mind is incapable. \u00a0The mind gathers in partial details and characteristics of things through sense contact, and then compares qualities and discriminations. The human mind is limited, while details of knowledge are limitless because of the limitless change and infinite motion taking place within conditional perpetual flux. Reality cannot be known through any intellectual construct; reality is known only through identity with it. This means it is crucial to disassociate with conceptual error. Bodhi is necessarily beyond conventional knowledge, yet inclusive of it and incorporating it into an all-inclusive holistic recognition of thusness-reality. \u00a0The relative cannot be excluded in a correct, holistic view of ultimate reality beyond all concepts. \u00a0To try to conceptualize what is too vast to be conceivable by the discriminating mind is to quit the race one step short of the finish line.<\/h4>\n\u00a0 \u00a0 Freedom from the apparent bondage of conditional restraints of the samsaric wandering-on comes about through a comprehensive understanding in cognition with a fullness of experiential direct realization. Understanding the totality of the matrix of existence, life and events in inconceivable flux, is the mind of thusness. All the boundless fluctuations of perceptual conditionality are spontaneous modifications and adjustments of thusness in its manifestations of potentiality. \u00a0 There can be no thing related to thusness as an \u201cother\u201d and there can be no true comprehension of thusness as a separated \u201cmany\u201d, or a oneness without its many \u201cothers\u201d. There is nothing but this thusness and naught else than it. \u00a0The totality of manifestations, as phenomena, along with that which perceives the manifestations, arises and disappears, assembles and disintegrates, as a spontaneous morphing of infinite conditional relationships. \u00a0 Neither can the flux, nor thusness, nor the mind of thusness be considered as an independent, self-existing thing, or being unto itself.<\/h4>\n\u00a0 \u00a0 The whole cosmos is implicit in every one of its parts, just as waves are identifiable as ocean. \u00a0The universe is a dynamic and holistic movement, and when a contemplative has subdued the dichotomous tendencies in his discriminative mind he gets a feeling of cosmic oneness of all things and beings. This feeling arises when there is an absence of the ego-notion, and it is this feeling that is the basis for the compassionate idealism exercised by buddhas and bodhisattvas. \u00a0 The matrix of events is constantly changing and in a process of generation, growth, and decline in each of its parts. \u00a0A bodhisattva or a buddha with unsurpassed knowledge of the nature of the matrix of thusness can replace belligerence with kindness and compassion, change the unwholesome into wholesomeness, or create environments that help beings transcend their problems. \u00a0 The dharmata (reality) thus becomes malleable for those who study, reflect, and practice, who realize emptiness and the mind of thusness, bodhi. \u00a0Each mind can and does have the power to change the field of the matrix for good or for ill. \u00a0Deluded beings can transform conditions for ill and for degeneration, while bodhisattvas vow to deliver beings from ill. \u00a0 Thus our world is the kind of world that it is, a saha<\/em> world, a world of endurance. \u00a0 Conditions endure according to the minds that create them.<\/h4>\n\u00a0 \u00a0 The dimensions in which we flay about are apparitional projections and distorted reflections of a basic reality so inconceivable that we can only imagine what the truth of it may really be like. \u00a0 The reality we think we see is a partial perception, a mediocre facsimile of a grandiose thusness. Appearances and phenomena are not false; they are real, but they are usually perceived in a false manner. Perceivable dimensions of existence, if observed as a holographic system, will appear more clearly as what they really are. \u00a0Coincidences, accidents, and synchronicity are then subjects susceptible to logical exploration as events coinciding dependent on the continuum of the conditions in the matrix of thusness. Things can be individual parts of a continuum of undivided wholeness, being the wholeness itself yet retaining individual uniqueness. Nothing is ever separately unique because the concept of uniqueness depends on comparison with \u201cothers\u201d. \u00a0 The ongoing misconceptions of things as separately \u201cself\u201d and \u201cother\u201d are the fault of the discriminating mind. In actualizing the correct view by way of the fused two truths, every supposedly single thing is then known as a subtotality complex, a speck of color in a mosaic of infinity. \u00a0Within relativity is a static essence of thusness, of absolute holism, and a dynamism of interwoven functions and processes that are the matrix, a fused oneness-and-multiplicity, homogeneity-and-heterogeneity in perfect fullness.<\/h4>\n\u00a0 \u00a0 \u00a0Consciousness in the individual is just ordinary wakeful awareness interacting with the supposed differentiations of the manifested world. In its unobstructed and unconfined state consciousness has a natural lucidity. \u00a0This clarity is the original face, the primordial, conditionless condition of free and pure consciousness, the mind of thusness. The individual contemplative, once having recognized his natural holistic presence, is then concerned with integrated wholes, or the total system of manifestation within the phenomenal matrix, rather than with deluded absorption in and attachment to the supposedly separate parts of it. \u00a0 All phenomena are then recognized as they really are, as interrelated components of the unified field of ever-changing conditionality. \u00a0 In undifferentiating, nondual holistic lucidity (bodhi) all the implications of the afflictions of conceptual dualism have ceased to be and the phenomenal matrix is clearly observed and understood.<\/h4>\n
<\/p>\n
next chapter 12 click here<\/p>\n
<\/p>\n
<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 11 FULLNESS The Arising of Adhiprajna \u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no … Continue reading Fullness chapter 11<\/span>
\u00a0 \u00a0 \u00a0 The mind of thusness sees all as already perfected. Objective interdependent structures are thusness manifestations; all arises exactly as it does, exactly as it should, according to conditional patterns. Dharmadhatu is functional perfection; whatever happens is a result of potentiality previously objectified in prior patterns. \u00a0Egoistic efforts are always directed toward an alteration of something conceptually deemed imperfect or unacceptable. This is the mundane way of understanding, but in the supramundane perspective all polluted mundane knowledge is transcended, and what is conditional and empty is seen as it is, and motivations to alter conditions are abandoned in favor of a return to lucid awareness. \u00a0 When all aspects of the existential matrix of being is known as operating in perfection, then the contemplative can begin to become more stable in that knowing presence, liberated from the bonds of aberrant imaginations and superimposing projections. This is the unsurpassed knowing presence, spontaneous and beyond conceptual entanglements, beyond \u201call ills and suffering<\/em>\u201d based on the cravings of ego-based motivations. This spontaneous presence is the absence of delusion, the absence of hindrances, the realm of tathagata, the unsurpassed holistic knowledge based on emptiness, the mind of thusness.<\/h4>\n\u00a0 \u00a0 The particular import of the Heart Sutra is that the universe of phenomenal manifestation should be understood from the position of bodhi, enlightenment. \u00a0We live in the samsaric existence, but unknown to most it is identical to the inconceivable dharmadhatu. \u00a0Samsara and nirvana cannot be separated; samsara is nirvana and nirvana is samsara. \u00a0 The only difference between the two is that in samsara ignorant beings are attached to ego-motivated activities through self-identification, whereas bodhisattva mahasattvas and buddhas are not. \u00a0 The two realms, samsara and nirvana, lokadhatu and dharmadhatu, the relative and the absolute, phenomena and noumenon, are seen as merged, fused, conjoined, and nondual by the Buddha. \u00a0 What is real also includes the facts of suffering and delusion as well as the fact of enlightenment; all are functional aspects of thusness.<\/h4>\n\u00a0 \u00a0 \u00a0To presume that enlightenment is the complete and total knowledge of all details of everything will produce a motivation to attain all possible knowledge. \u00a0Of this the human mind is incapable. \u00a0The mind gathers in partial details and characteristics of things through sense contact, and then compares qualities and discriminations. The human mind is limited, while details of knowledge are limitless because of the limitless change and infinite motion taking place within conditional perpetual flux. Reality cannot be known through any intellectual construct; reality is known only through identity with it. This means it is crucial to disassociate with conceptual error. Bodhi is necessarily beyond conventional knowledge, yet inclusive of it and incorporating it into an all-inclusive holistic recognition of thusness-reality. \u00a0The relative cannot be excluded in a correct, holistic view of ultimate reality beyond all concepts. \u00a0To try to conceptualize what is too vast to be conceivable by the discriminating mind is to quit the race one step short of the finish line.<\/h4>\n\u00a0 \u00a0 Freedom from the apparent bondage of conditional restraints of the samsaric wandering-on comes about through a comprehensive understanding in cognition with a fullness of experiential direct realization. Understanding the totality of the matrix of existence, life and events in inconceivable flux, is the mind of thusness. All the boundless fluctuations of perceptual conditionality are spontaneous modifications and adjustments of thusness in its manifestations of potentiality. \u00a0 There can be no thing related to thusness as an \u201cother\u201d and there can be no true comprehension of thusness as a separated \u201cmany\u201d, or a oneness without its many \u201cothers\u201d. There is nothing but this thusness and naught else than it. \u00a0The totality of manifestations, as phenomena, along with that which perceives the manifestations, arises and disappears, assembles and disintegrates, as a spontaneous morphing of infinite conditional relationships. \u00a0 Neither can the flux, nor thusness, nor the mind of thusness be considered as an independent, self-existing thing, or being unto itself.<\/h4>\n\u00a0 \u00a0 The whole cosmos is implicit in every one of its parts, just as waves are identifiable as ocean. \u00a0The universe is a dynamic and holistic movement, and when a contemplative has subdued the dichotomous tendencies in his discriminative mind he gets a feeling of cosmic oneness of all things and beings. This feeling arises when there is an absence of the ego-notion, and it is this feeling that is the basis for the compassionate idealism exercised by buddhas and bodhisattvas. \u00a0 The matrix of events is constantly changing and in a process of generation, growth, and decline in each of its parts. \u00a0A bodhisattva or a buddha with unsurpassed knowledge of the nature of the matrix of thusness can replace belligerence with kindness and compassion, change the unwholesome into wholesomeness, or create environments that help beings transcend their problems. \u00a0 The dharmata (reality) thus becomes malleable for those who study, reflect, and practice, who realize emptiness and the mind of thusness, bodhi. \u00a0Each mind can and does have the power to change the field of the matrix for good or for ill. \u00a0Deluded beings can transform conditions for ill and for degeneration, while bodhisattvas vow to deliver beings from ill. \u00a0 Thus our world is the kind of world that it is, a saha<\/em> world, a world of endurance. \u00a0 Conditions endure according to the minds that create them.<\/h4>\n\u00a0 \u00a0 The dimensions in which we flay about are apparitional projections and distorted reflections of a basic reality so inconceivable that we can only imagine what the truth of it may really be like. \u00a0 The reality we think we see is a partial perception, a mediocre facsimile of a grandiose thusness. Appearances and phenomena are not false; they are real, but they are usually perceived in a false manner. Perceivable dimensions of existence, if observed as a holographic system, will appear more clearly as what they really are. \u00a0Coincidences, accidents, and synchronicity are then subjects susceptible to logical exploration as events coinciding dependent on the continuum of the conditions in the matrix of thusness. Things can be individual parts of a continuum of undivided wholeness, being the wholeness itself yet retaining individual uniqueness. Nothing is ever separately unique because the concept of uniqueness depends on comparison with \u201cothers\u201d. \u00a0 The ongoing misconceptions of things as separately \u201cself\u201d and \u201cother\u201d are the fault of the discriminating mind. In actualizing the correct view by way of the fused two truths, every supposedly single thing is then known as a subtotality complex, a speck of color in a mosaic of infinity. \u00a0Within relativity is a static essence of thusness, of absolute holism, and a dynamism of interwoven functions and processes that are the matrix, a fused oneness-and-multiplicity, homogeneity-and-heterogeneity in perfect fullness.<\/h4>\n\u00a0 \u00a0 \u00a0Consciousness in the individual is just ordinary wakeful awareness interacting with the supposed differentiations of the manifested world. In its unobstructed and unconfined state consciousness has a natural lucidity. \u00a0This clarity is the original face, the primordial, conditionless condition of free and pure consciousness, the mind of thusness. The individual contemplative, once having recognized his natural holistic presence, is then concerned with integrated wholes, or the total system of manifestation within the phenomenal matrix, rather than with deluded absorption in and attachment to the supposedly separate parts of it. \u00a0 All phenomena are then recognized as they really are, as interrelated components of the unified field of ever-changing conditionality. \u00a0 In undifferentiating, nondual holistic lucidity (bodhi) all the implications of the afflictions of conceptual dualism have ceased to be and the phenomenal matrix is clearly observed and understood.<\/h4>\n
<\/p>\n
next chapter 12 click here<\/p>\n
<\/p>\n
<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 11 FULLNESS The Arising of Adhiprajna \u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no … Continue reading Fullness chapter 11<\/span>
\u00a0 \u00a0 \u00a0To presume that enlightenment is the complete and total knowledge of all details of everything will produce a motivation to attain all possible knowledge. \u00a0Of this the human mind is incapable. \u00a0The mind gathers in partial details and characteristics of things through sense contact, and then compares qualities and discriminations. The human mind is limited, while details of knowledge are limitless because of the limitless change and infinite motion taking place within conditional perpetual flux. Reality cannot be known through any intellectual construct; reality is known only through identity with it. This means it is crucial to disassociate with conceptual error. Bodhi is necessarily beyond conventional knowledge, yet inclusive of it and incorporating it into an all-inclusive holistic recognition of thusness-reality. \u00a0The relative cannot be excluded in a correct, holistic view of ultimate reality beyond all concepts. \u00a0To try to conceptualize what is too vast to be conceivable by the discriminating mind is to quit the race one step short of the finish line.<\/h4>\n\u00a0 \u00a0 Freedom from the apparent bondage of conditional restraints of the samsaric wandering-on comes about through a comprehensive understanding in cognition with a fullness of experiential direct realization. Understanding the totality of the matrix of existence, life and events in inconceivable flux, is the mind of thusness. All the boundless fluctuations of perceptual conditionality are spontaneous modifications and adjustments of thusness in its manifestations of potentiality. \u00a0 There can be no thing related to thusness as an \u201cother\u201d and there can be no true comprehension of thusness as a separated \u201cmany\u201d, or a oneness without its many \u201cothers\u201d. There is nothing but this thusness and naught else than it. \u00a0The totality of manifestations, as phenomena, along with that which perceives the manifestations, arises and disappears, assembles and disintegrates, as a spontaneous morphing of infinite conditional relationships. \u00a0 Neither can the flux, nor thusness, nor the mind of thusness be considered as an independent, self-existing thing, or being unto itself.<\/h4>\n\u00a0 \u00a0 The whole cosmos is implicit in every one of its parts, just as waves are identifiable as ocean. \u00a0The universe is a dynamic and holistic movement, and when a contemplative has subdued the dichotomous tendencies in his discriminative mind he gets a feeling of cosmic oneness of all things and beings. This feeling arises when there is an absence of the ego-notion, and it is this feeling that is the basis for the compassionate idealism exercised by buddhas and bodhisattvas. \u00a0 The matrix of events is constantly changing and in a process of generation, growth, and decline in each of its parts. \u00a0A bodhisattva or a buddha with unsurpassed knowledge of the nature of the matrix of thusness can replace belligerence with kindness and compassion, change the unwholesome into wholesomeness, or create environments that help beings transcend their problems. \u00a0 The dharmata (reality) thus becomes malleable for those who study, reflect, and practice, who realize emptiness and the mind of thusness, bodhi. \u00a0Each mind can and does have the power to change the field of the matrix for good or for ill. \u00a0Deluded beings can transform conditions for ill and for degeneration, while bodhisattvas vow to deliver beings from ill. \u00a0 Thus our world is the kind of world that it is, a saha<\/em> world, a world of endurance. \u00a0 Conditions endure according to the minds that create them.<\/h4>\n\u00a0 \u00a0 The dimensions in which we flay about are apparitional projections and distorted reflections of a basic reality so inconceivable that we can only imagine what the truth of it may really be like. \u00a0 The reality we think we see is a partial perception, a mediocre facsimile of a grandiose thusness. Appearances and phenomena are not false; they are real, but they are usually perceived in a false manner. Perceivable dimensions of existence, if observed as a holographic system, will appear more clearly as what they really are. \u00a0Coincidences, accidents, and synchronicity are then subjects susceptible to logical exploration as events coinciding dependent on the continuum of the conditions in the matrix of thusness. Things can be individual parts of a continuum of undivided wholeness, being the wholeness itself yet retaining individual uniqueness. Nothing is ever separately unique because the concept of uniqueness depends on comparison with \u201cothers\u201d. \u00a0 The ongoing misconceptions of things as separately \u201cself\u201d and \u201cother\u201d are the fault of the discriminating mind. In actualizing the correct view by way of the fused two truths, every supposedly single thing is then known as a subtotality complex, a speck of color in a mosaic of infinity. \u00a0Within relativity is a static essence of thusness, of absolute holism, and a dynamism of interwoven functions and processes that are the matrix, a fused oneness-and-multiplicity, homogeneity-and-heterogeneity in perfect fullness.<\/h4>\n\u00a0 \u00a0 \u00a0Consciousness in the individual is just ordinary wakeful awareness interacting with the supposed differentiations of the manifested world. In its unobstructed and unconfined state consciousness has a natural lucidity. \u00a0This clarity is the original face, the primordial, conditionless condition of free and pure consciousness, the mind of thusness. The individual contemplative, once having recognized his natural holistic presence, is then concerned with integrated wholes, or the total system of manifestation within the phenomenal matrix, rather than with deluded absorption in and attachment to the supposedly separate parts of it. \u00a0 All phenomena are then recognized as they really are, as interrelated components of the unified field of ever-changing conditionality. \u00a0 In undifferentiating, nondual holistic lucidity (bodhi) all the implications of the afflictions of conceptual dualism have ceased to be and the phenomenal matrix is clearly observed and understood.<\/h4>\n
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next chapter 12 click here<\/p>\n
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<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 11 FULLNESS The Arising of Adhiprajna \u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no … Continue reading Fullness chapter 11<\/span>
\u00a0 \u00a0 The whole cosmos is implicit in every one of its parts, just as waves are identifiable as ocean. \u00a0The universe is a dynamic and holistic movement, and when a contemplative has subdued the dichotomous tendencies in his discriminative mind he gets a feeling of cosmic oneness of all things and beings. This feeling arises when there is an absence of the ego-notion, and it is this feeling that is the basis for the compassionate idealism exercised by buddhas and bodhisattvas. \u00a0 The matrix of events is constantly changing and in a process of generation, growth, and decline in each of its parts. \u00a0A bodhisattva or a buddha with unsurpassed knowledge of the nature of the matrix of thusness can replace belligerence with kindness and compassion, change the unwholesome into wholesomeness, or create environments that help beings transcend their problems. \u00a0 The dharmata (reality) thus becomes malleable for those who study, reflect, and practice, who realize emptiness and the mind of thusness, bodhi. \u00a0Each mind can and does have the power to change the field of the matrix for good or for ill. \u00a0Deluded beings can transform conditions for ill and for degeneration, while bodhisattvas vow to deliver beings from ill. \u00a0 Thus our world is the kind of world that it is, a saha<\/em> world, a world of endurance. \u00a0 Conditions endure according to the minds that create them.<\/h4>\n\u00a0 \u00a0 The dimensions in which we flay about are apparitional projections and distorted reflections of a basic reality so inconceivable that we can only imagine what the truth of it may really be like. \u00a0 The reality we think we see is a partial perception, a mediocre facsimile of a grandiose thusness. Appearances and phenomena are not false; they are real, but they are usually perceived in a false manner. Perceivable dimensions of existence, if observed as a holographic system, will appear more clearly as what they really are. \u00a0Coincidences, accidents, and synchronicity are then subjects susceptible to logical exploration as events coinciding dependent on the continuum of the conditions in the matrix of thusness. Things can be individual parts of a continuum of undivided wholeness, being the wholeness itself yet retaining individual uniqueness. Nothing is ever separately unique because the concept of uniqueness depends on comparison with \u201cothers\u201d. \u00a0 The ongoing misconceptions of things as separately \u201cself\u201d and \u201cother\u201d are the fault of the discriminating mind. In actualizing the correct view by way of the fused two truths, every supposedly single thing is then known as a subtotality complex, a speck of color in a mosaic of infinity. \u00a0Within relativity is a static essence of thusness, of absolute holism, and a dynamism of interwoven functions and processes that are the matrix, a fused oneness-and-multiplicity, homogeneity-and-heterogeneity in perfect fullness.<\/h4>\n\u00a0 \u00a0 \u00a0Consciousness in the individual is just ordinary wakeful awareness interacting with the supposed differentiations of the manifested world. In its unobstructed and unconfined state consciousness has a natural lucidity. \u00a0This clarity is the original face, the primordial, conditionless condition of free and pure consciousness, the mind of thusness. The individual contemplative, once having recognized his natural holistic presence, is then concerned with integrated wholes, or the total system of manifestation within the phenomenal matrix, rather than with deluded absorption in and attachment to the supposedly separate parts of it. \u00a0 All phenomena are then recognized as they really are, as interrelated components of the unified field of ever-changing conditionality. \u00a0 In undifferentiating, nondual holistic lucidity (bodhi) all the implications of the afflictions of conceptual dualism have ceased to be and the phenomenal matrix is clearly observed and understood.<\/h4>\n
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next chapter 12 click here<\/p>\n
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<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 11 FULLNESS The Arising of Adhiprajna \u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no … Continue reading Fullness chapter 11<\/span>
\u00a0 \u00a0 \u00a0Consciousness in the individual is just ordinary wakeful awareness interacting with the supposed differentiations of the manifested world. In its unobstructed and unconfined state consciousness has a natural lucidity. \u00a0This clarity is the original face, the primordial, conditionless condition of free and pure consciousness, the mind of thusness. The individual contemplative, once having recognized his natural holistic presence, is then concerned with integrated wholes, or the total system of manifestation within the phenomenal matrix, rather than with deluded absorption in and attachment to the supposedly separate parts of it. \u00a0 All phenomena are then recognized as they really are, as interrelated components of the unified field of ever-changing conditionality. \u00a0 In undifferentiating, nondual holistic lucidity (bodhi) all the implications of the afflictions of conceptual dualism have ceased to be and the phenomenal matrix is clearly observed and understood.<\/h4>\n
<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 11 FULLNESS The Arising of Adhiprajna \u00a0 \u00a0 Adhiprajna is the height of prajna and its fullness: The classic Buddhist description of prajna-insight is metaphorical, like a clear mirror with the ability to reflect and reveal all things just as they are. \u00a0The clearness of the mirror corresponds to clarity of perception with no … Continue reading Fullness chapter 11<\/span>