Right Knowledge or Knowledge of Relations
A: Those who are dependent on the notion of being, regard the world as rising from a causation that is really existent, and that is the realistic view. Those who have ceased to believe in being, cherish such a foolish notion instead, heading for ruin.
A: To be taken for something or understood as anything at all, emptiness would have to have something surrounding it or within itself - or both - at least a crust, so to speak. And to experience inner emptiness there has to be someone to experience it, a core consciousness. Do not overlook the obvious any longer.
Emptiness of all things - what an erroneous conception - is arrogant, preposterous – for if the premise of emptiness holds good, every saying about things is empty too, and there would be no hold of anything. If empty words and statements are taken seriously, it is due to foolish ignorance, which amounts to deep-set arrogance.
Individuality goes deep into nature. No one should meddle with it. Besides, some aspects of life are eternal. This much can be said, relatively speaking, that if things have no becoming, the world stands still, which it does not.
The two sets of positions on being and so-called non-being, are mutually exclusive. Yet, what is not yet, may come to pass. The full flower is not there in winter, but appears in spring from a seed in its soil,, and blossoms later. Both seeds, sprouts, flowers, fruits and seeds again manifest the whole plant through cycles of time. From a certain point in time, what follows of plant development is then of not-yet-being, that is, a facet of becoming.
When objects are not seen, they may still exist. For example a blind man and a seeking man may both lie basking in the sun. The blind one does not see it, but can bathe in sunlight anyhow. It is just like that. What is more, when the blind guy dies of sunstroke, the world around him does not come to an end. Ergo, the outer world seems real enough, and quite independent of being called a projection. This position raises a question about the worldly doctrine of no-birth – worldly because appearing in the world, that is, in this entire universe.
The five Dharmas are:
Out of these appearances ideas are formed, such as clay, water, jar, etc., by which one says: this is such and such a thing and is no other,—this is name. When appearances are contrasted and names compared, as when we say: this is an elephant, this is a horse, a cart, a pedestrian, a man, a woman, or, this is mind and what belongs to it,—the things thus named are said to be discriminated.
When appearances and names are put away and all discrimination ceases, that which remains is the true and essential What-It-Is. Not much needs to be said about the nature of essence, it is called the "Suchness" of Reality and is universal, undifferentiated, inscrutable. The only Reality is variously called Truth, Mind-essence, Transcendental Intelligence, Noble Wisdom, etc.
This teaching of the imagelessness of the Essence-nature of Ultimate Reality is the Dharma which has been proclaimed by all the Buddhas. When all things are understood in full agreement with it, one is in possession of Perfect Knowledge, and is on his way to attaining the Transcendental Intelligence of the Tathagatas.
There are four kinds of Knowledge:
relative-knowledge, perfect-knowledge, and
Assertions, discriminative activity and so on go into plots based on it.
Through this some peer into meanings and significances attending things or phenomena.
3. Perfect-knowledge belongs to all who recognise that all perceived things are at least in part manifestations of mind; and attained to this wisdom from a basis of imagelessness (deep mind itself). Perfect-knowledge is a pathway and entrance into self-realisation of Noble Wisdom.
Perfect-knowledge (jnana) belongs to anyone who is liberated inside from non-being assertions and negations, and so on. By reason of self-realisation he or she has insight into truths of imagelessness.
The statement "All things are empty," is not tenable.
For in Perfect-knowledge not even emptiness is a thing to be perceived. Assertions that pertain to Pure, Deep and Universal Mind and Noble Wisdom and Ultimate Reality are not in themselves that Centre of things. Words are approximations; they are what we call It, in a nutshell.
p E (Expounding): Discern well between subtle out-flowings of assets and keeping them intact. What serves out-flowing of the subtle, deeper assets makes barren inside. What stops or arrests it seems good in this perspective.
What is called grasping is turned outward. If mental grasping rises in the mind, mental cognition often results. Discerment makes skilled and unskilled use of cognitions. Further mental habits 'cement' some ways of thinking and discerning, and thus influence how the world, others, and oneself is perceived on some levels.
It is all related to deep out-flowings unless there is attunement with the Source inside.
The mind-system is capable of a long range of flowing sense-concepts, filtering them, discriminating and thinking on top of some of them, and passing judgement on them as to how good or bad this and that might be. The whole mind-system moves on continuously and fails to realise that its ordinary, habit-served activities are to its long-range loss unless gyrated in thoughts that serve the soul.
By normal functioning the mind-and-senses (organism) grasps appropriate elements by adhering to sensations and perceptions and administering the body through deep mind and surface parts of the mind that are under conscous control, more or less.
The "eyeness" in the eye predisposes the mind's ability to see to make a cognitive grasp and in turn become attached to multiple forms and appearances. Habits then binds some levels of mind to conform ways and others.
Conditioned persons may not come to hovering insights, they adhere to habits of life and perceptions and thought, and hardly follows essential reason, a product of the intellect-mind. A variety of false judgements are thus arrived at. Alas for that.
There are three divisions of its mental activity:
Mentation which functions in connection with attachment to objects and ideas;
Mentation that functions in connection with general ideas;
Mentation that examines into the validity of these general ideas.
Of these, form belongs to what is made of the so-called primary elements, whatever they may be. The four remaining aggregates merge quite imperceptibly into one another, although each is a vortex of its own.
Things are endowed with appearances of being, characteristic-marks, perceivableness, abode, work, possible causes, but the four intangible aggregates that make up personality are beyond outward-focused calculability; and they constitute what is known as mortal-mind- an outlet of Deep (Transcendental) Self, the source of Self-realisation of Noble Wisdom. A soul harbours self-interests as part of it.
Universal Mind is like a great ocean, its surface ruffled by waves and surges, thus plays with a variety of parts goes on, though a mutual functioning that involve mind-body systems around.
[[Mind functions\\ take on individuation.
The sevenfold gradation of mind appears:
and all their interactions and reactions take their rise.
Intuitive-mind has no body of its own nor any marks by which it can be differentiated. Universal Mind is its cause and support; it is evolved along with the notion of an ego and what belongs to it and that it reflects on.
A: The five sense-functions: the will-to-live is the mother, ignorance of inward Unity is the father.
In the end the mind gets conditioned by what takes place. Pleasure and pain are the reactions of mortal-mind as it grasps a so-called empty world – empty if ignoring the Source by infirm grasping and contacts.
As for what continues, when interactions of form, contact and grasping abate, the discriminations, graspings and attachments of the discriminating-mind are lessened too; and habitutation lessens on the surface of Universal Mind.
Discriminative mind-activity abates or stops The mind-system as a whole may then succeed in dealing with or clearing away various attachments, defilements, erroneous reasonings, faults, mistakes, and unwelcome habit-formations on the face of Universal Mind.
The mind-system abates and rests well during deep meditation, and the discriminating mortal-mind ceases to operate of its own accord from time to time, and then world-perceptions (mayic) may disappear or change.
Transcending the discriminating mortal-mind is Nirvana.
The way is then open for an inner "turning-about" to take place. By transcending a lot of tumbling ideas one may attain a state of tranquillisation in which truths of emancipation are plain, and there will be no evil outward-flowings for as long as it lasts.