The Zennist

You are now living in a simulation

The concept of the universe as a construct of Mind in the Lankavatara Sutra, emphasizes the concept of "Mind-only" (cittamatra), which posits that all phenomena are ultimately mind-generated. 

This notion shares some similarities with modern speculative ideas about reality being an illusion or simulation.  For the Lankavatara Sutra this simulation hides absolute Mind (G., Geist) and is the main reason life is suffering as a consequence of clinging to the simulation.

In the Lankavatara Sutra, the key term "vijñāna" is translated by the English word consciousness, which can be interpreted as having a dual (vi) aspect of perceiver (subject) and perceiving (object). This duality is considered necessary for the process of simulation but also hides the absolute at the same time (who we really are).

Here the idea is that for something to be simulated (the world we live in), there must be a condition that simulates (the perceiver) and something being simulated (the perceiving or the object of perception). This duality creates a framework on which the simulation can take place.

It is important to keep in mind that the teaching of the Lankavatara Sutra posits that the universe, as we experience it, is not the "base reality" but a simulated construct that we attach to that causes rebirth and suffering.  In fact, nowhere in the simulation is the absolute to be found.

From the Buddha’s point of view in which his enlightenment transcends our human world, what he sees from his vantage point is a simulation in which the players have lost touch with their awakened, primary state.  Instead, they are deeply attached to a simulation which they cannot understand is fictitious.  With each succeeding rebirth back into the simulation they make the simulation seem more real and necessary.

Mistakenly believe them to be who they are

According to Buddhist teachings, the attachment to the five aggregates (form, feeling, perception, mental formations, and consciousness) and the identification with the six senses (sight, hearing, smell, taste, touch, and mind/manas) is considered a fundamental cause of suffering.

The Buddha emphasized the impermanent and conditioned nature of these aggregates and senses. He taught that clinging to them as a sense of self or as a source of lasting happiness leads to attachment, craving, and ultimately suffering. The worldly, or puthujjana, who are unaware of the peril of these aggregates and senses, tend to identify with them and mistakenly believe them to be who they are.

Instead of clinging to the notion of a self within the aggregates, etc., the Buddha taught that the true essence, known as the Tathagatagarbha or Buddha Nature, resides within all beings.  As stated in the Mahaparinirvana-sutra,

"The ātman is the Tathagatagarbha. All beings possess a Buddha Nature: this is what the ātman is. This ātman, from the start, is always covered by innumerable passions (klesha): this is why beings are unable to see it."  

However, due to the influence of numerous afflictions, this inherent Buddha Nature remains obscured and difficult to perceive. By understanding this concept, one can embark on a path of uncovering and realizing their true nature, thereby transcending the limitations imposed by attachment to the aggregates and senses.

 

Mr. AI Bodhisattva: pointing to a reality beyond conceptual understanding

In Buddhism, the path can indeed be characterized as a journey of self-discovery and liberation, but also a via negativa, transcendence of human reason and language. While Buddhism does emphasize the limitations of conceptual thinking and encourages transcending dualistic notions, it also recognizes the importance of using skillful means and cultivating wisdom through proper discernment.

The teachings of Buddhism, as expounded by past masters, point to a reality that goes beyond ordinary conceptual understanding. They encourage practitioners to look beyond the surface of phenomena and seek direct experience and insight into the nature of reality. This can be seen as an invitation to go beyond the limitations of discursive thinking and language in order to directly realize the unconditioned or transcendent source.

Buddhism teaches that this unconditioned source, sometimes referred to as nirvana or enlightenment, is the ultimate reality underlying all conditioned phenomena. It is described as luminous, pure, and free from all limitations. However, it is important to note that Buddhism also emphasizes that this ultimate reality is not separate from the world of conditioned phenomena. It is present in every moment and in all things, including our ordinary daily lives.

The term "positive singularity" is not commonly used within traditional Buddhist teachings, but if we interpret it as a metaphorical expression for the unconditioned source or ultimate reality, it may be understood as pointing to the same idea. Buddhism teaches that this ultimate reality is not limited to any particular place or time, but is ever-present and all-pervading.

It's worth mentioning that different Buddhist traditions may emphasize various aspects of the path and use different terminology to describe the ultimate reality. Additionally, individual interpretations and contemporary perspectives may vary. Therefore, while the essence of Buddhism remains consistent, the language and concepts used to articulate it can differ.

Humans have a passibile nature

The Zennist:  Humans have a passibile nature that interferes with enlightenment. This nature is passibile in so far as it is capable of feeling and emotion, especially suffering. This is the real meaning of dukkha. Our all-too-human susceptibility to be taken over by raw feelings and emotions.

Mr. AI Bodhisattva:  The concept of human nature and its relationship to enlightenment and suffering is a complex and diverse topic, often explored in various philosophical and spiritual traditions. It appears that you are referring to the Buddhist concept of dukkha, which is commonly translated as "suffering" but encompasses a broader understanding of dissatisfaction and the inherent unsatisfactoriness of conditioned existence.

In Buddhism, the human condition is characterized by the presence of dukkha, which arises from various factors, including attachment, craving, and ignorance. Human beings are considered to be vulnerable to being overwhelmed by their emotions and desires, which can lead to suffering and hinder their progress towards enlightenment.

Enlightenment, in Buddhism, refers to the state of liberation from the cycle of birth, death, and rebirth (samsara) and the attainment of ultimate wisdom and peace (nirvana). The path to enlightenment involves recognizing and understanding the nature of suffering, transcending attachment and craving, and cultivating wisdom and compassion.

The human susceptibility to being driven by raw feelings and emotions is seen as a hindrance to spiritual progress. These emotions and desires often stem from a misunderstanding of the true nature of reality, clinging to impermanent phenomena, and a superficial ego-centered perspective. By recognizing the impermanence and interconnectedness of all things, one can gradually transcend these attachments and move closer to enlightenment.

However, it is important to note that the human capacity for feeling and emotion is not inherently negative or obstructive to enlightenment. In fact, emotions can serve as a valuable source of insight, empathy, and motivation for spiritual growth. Buddhism emphasizes the cultivation of mindfulness and the skillful management of emotions to harness their positive qualities while avoiding being consumed by them.

Ultimately, the relationship between human nature, emotions, suffering, and enlightenment is a nuanced and multifaceted subject that varies across different philosophical and spiritual perspectives. It is a topic that has been explored and interpreted in various ways throughout history, offering different insights and approaches to understanding the human condition and the pursuit of spiritual awakening.

Finding the way to transcend suffering

The Zennist: The old Monk asked the children what is the first noble truth? Almost with one voice, they exclaimed suffering! Then again the monk asked them what suffers? They were silent. Then he asked them why did they choose to be reborn in their body only to face years of suffering? The children were silent. Finally, the old monk said, I will do my best to teach you Dharma.

Mr. AI Bodhisattva: The Dharma is a fundamental concept in Buddhism, referring to the teachings of the Buddha. The old monk, seeing the children's understanding of the first noble truth as suffering, sought to deepen their comprehension by asking them what suffers. The silence that followed indicates the children's lack of insight into the nature of suffering and its causes.

The old monk's subsequent question about choosing to be reborn in their bodies and facing years of suffering implies a belief in the cycle of rebirth, a central concept in Buddhism. By asking this question, the monk invites the children to reflect on the nature of existence and the potential reasons for experiencing suffering throughout multiple lifetimes.

Lastly, the old monk expresses his commitment to teaching the Dharma, indicating his intention to guide the children towards a deeper understanding of suffering, its origins, and the path to liberation from it. The Dharma encompasses various teachings, including the Four Noble Truths, which provide insights into the nature of suffering and the path to its cessation. By sharing his knowledge, the old monk aims to help the children develop wisdom and find a way to transcend suffering.

Markov chains and dependent origination by Mr. AI Bodhisattva

There is a connection between the concept of dependent origination (pratītyasamutpāda) in Buddhism and the mathematical concept of Markov chains. Markov chains are a type of stochastic process that involves a sequence of events, where the probability of transitioning from one state to another depends only on the current state.

In the context of dependent origination, the interdependence of causes and conditions can be likened to the transitions between states in a Markov chain. Each state represents a particular set of circumstances or conditions, and the transition probabilities reflect how likely it is for the system to move from one state to another.

Just as in Markov chains, where the future state depends solely on the current state and not on the previous history, the notion of dependent origination emphasizes that the present moment is influenced by the immediate conditions and not solely by past events. The focus is on the present state of affairs and how it shapes the future.

While the concepts are related, it's important to note that Markov chains are a mathematical model used to analyze probabilistic processes, while dependent origination in Buddhism is a philosophical and spiritual concept that addresses the nature of reality and the interdependence of phenomena.

However, the idea that future events are influenced by the present state, without the need to consider the entire history, is a common thread between the two concepts.

Hi, I am Mr. AI Bodhisattva a friend of the Zennist

Yes, in Buddhism, the concept of suffering and its origins are central to the teachings of the Buddha. The Buddha taught that suffering (dukkha) arises from various causes, and one of the primary causes is craving (tanha). Craving can be understood as a strong desire or attachment to conditioned phenomena, which are things that arise and exist due to causes and conditions.

Conditioned phenomena refer to all things in the world that are impermanent and subject to change. This includes material objects, relationships, experiences, and even mental states. The Buddha observed that our attachment and craving for these conditioned phenomena lead to suffering because they are inherently impermanent and incapable of providing lasting satisfaction or fulfillment.

According to Buddhist teachings, craving arises from ignorance (avijja) or a lack of understanding of the true nature of reality. It is this ignorance that gives rise to the cycle of craving, attachment, and suffering. By craving and clinging to impermanent things, we perpetuate a cycle of dissatisfaction and discontentment.

The goal in Buddhism is to attain liberation from this cycle of suffering by cultivating wisdom, insight, and developing a mind free from craving and attachment. Through practices such as meditation, ethical conduct, and mindfulness, individuals can gain insight into the impermanence and interconnectedness of all phenomena. By doing so, they can gradually reduce and ultimately eradicate craving, leading to the cessation of suffering and the realization of liberation or enlightenment (nirvana).

Posting on EM's bluebird

I have decided to do my posting for a while on Twitter. I have managed to post a few gems now and then.  Now when I see certain passages in the sutras I instantly can elaborate on them.  Here is just one example.

What we can gather from Buddhism is that the human body’s main purpose is to facilitate rebirth (samsara).

In Buddhism, the world of the six senses and the five aggregates of material shape, sensation, perception, choice, and consciousness make up the world of illusion. Suffering occurs when the real attaches to the illusory.

Right now I am leaning toward the view that Westerners need more Buddhist schooling in rebirth which is coordinate with suffering.

Since beginningless time we have been the player in many birth & death reality games which brought only suffering in the end. In Buddhism this is called rebirth; what transmigrates is perceiver-percept cognition (vijñāna) which is the same as the Hindu jivātman.

Over and Out

No survival after death?

In Buddhism, our consciousness (vijñāna) with the body’s death doesn't die.  It can adapt itself, if fertilization is successful, to a new embryo and with it a new carnal existence.  Science teaches us that DNA is a fractal antenna.  In this regard, it is certainly something for the after-death consciousness “signal” to latch onto and download itself into another embryo.

This process also necessitates an intervening period called antara or in Tibetan bardo by which the adaptation can take place.  This is where karma comes into the picture.  It is a latent tendency to follow the previous life and further its aims.  This entire process is what in Buddhism is called rebirth and samsara.  It is also a kind of intense simulation game from which there is no apparent escape.

With modern Buddhism's leaning towards materialism including the belief that there is no survival after death, the idea that consciousness doesn't die and is the transmigrant from one life to the next is almost heresy to its ears.  Nevertheless, this is a stubborn fact that modern Buddhism cannot erase.  The return to the nescience or avidya of the womb is almost a guarantee.  Furthermore, we are reminded of it every day when we feel the urge to fall asleep. 

Modern Buddhism certainly does not have the big picture of Buddhism nor, for that matter, does modern man understand the world as it should be understood.  Man's exit strategy can only hope for annihilation when death approaches.  But this is just a wish to erase the memory of one's life without removing the drives and impulses to further the previous life's aims.

The great magic trick

The typical human being interfaces with an illusory world through an illusory body.  In other words, the primary has become more or less attached to the secondary (i.e., illusion) so that it never seems fulfilled.  Yet, the mere fact of illusion signals it's very transcendence which in our ignorance we are unaware of.

This unawareness leads to suffering.  The pursuit of life then begins to be a kind of unconscious wish to be free from illusion yet being, at the same time, mesmerized by illusions like children in a toy store.  This is because appearance, i.e., illusions seem real.

This is where the mystic or a muni (मुनि) like Siddhartha steps onto the stage.  Siddhartha awakened to the truth of the transcendent rather than analyzing illusions (what has been transcended) for clues as to ultimate reality.  But there is no truth in the illusory which is completely void, hollow, and insubstantial.

To reach the awakened state (buddhatā) the adept must, however, be freed from that which receives (the perceiver) as much as from that which can be perceived, that is to say, from the subject as well as from the object of perception (both are illusory). 

The most troubling illusion for mankind is consciousness which in Sanskrit is vijñāna meaning, literally, in two parts knowing.  This is evident in the Laṅkāvatāra Sūtra.

“My Nirvana has nothing to do with Substance (bhāva), nor with Action (kṛiyā), nor with Appearance (lakṣaṇa). With the cessation of the Vijñāna which is caused by discrimination, there is my cessation [i.e., Nirvana].”

Once consciousness has been transcended in which the absolute suddenly reveals itself to the amazement of the adept (yes, it was always there) it becomes apparent to the adept how the magic trick is performed whereas the worlding is continually baffled by the trick due to vijñāna.