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March 16, 2016


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Sorry, should've broken up that last bit more; didn't realize how bunched up it was cause i'm limited in time. I apologize for that wall of text.

Realization of noble wisdom, seeing one's nature as the original buddha and true mind; this is realization of the realm of reality; the realm of reality can be said, when looking at conventional terminology, to be immortal, immutable, bliss, all-encompassing, etc.

Further, the realm of reality mentioned is not the karmadhatu, the dream of consciousness; it is the spiritual reality of the dharmadhatu, which is to say the three buddha bodies are inseparable (as they are emanations of the preceding reality body, all flowing from the dharmakayic principle, the fundamental buddha); they are not the realm of karma or what is called the alaya (which is just these three bodies (tathagatagarbha) when linked to the dream of spirit in consciousness); when you see that spirit has always been these three bodies of reality; you begin to see how all of these things make sense, further you see the delusion in concepts of being and non-being; the namarupa, the rupakaya, is nothing more than consciousness (discriminatory); Mind does not need consciousness, consciousness is a phenomenal manifestation of Mind; Mind is self-illuminating, it is the dropping of this discriminatory consciousness that shows us the true reality of Mind, breaking up the attachment to the base consciousness called the Alaya; we see from here that a buddha then creates a nirmanakaya that encompasses the universal body of consciousness, creating a buddha-land (every land is a buddha land, because the buddha-body in the nirmanakayic aspect is universal in size, the preceding body of reality is the ocean of wisdom/sambho and that preceding body of reality is the dharmakaya; it is the dream-like reality of the alaya that mirrors the nirmanakaya that is prone to error, as it is caught up in its own manifestations and then attached to as an ego through individualized consciousness) and in doing so, emanates throughout this body of reality that is formless, and this is the great compassion of buddhas, this is where the idea of "becoming all beings" comes into place, there are originally no such beings, one encompasses said beings with a body of pure bodhi, but this is because of realization of Mind as the realm of reality; and of Mind as being free from consciousness which is a phenomenal manifestation of it's own noumenal wisdom.

"becoming infinite and "becoming all beings" and being aware of their unity with the pure mind and the inmost self ?"

These are nice words, Mathesis. I bet they sound good in the minds of New Agers.

But contemplate some things for a moment. If there is a way to "become" infinite, then infinity surely is a mere illusion. You cannot "become" something that is supposed to be free from any form of conditionality. The word "infinite" denotes something limitless.

Further on down your reasoning, what exactly is a "being"?

If the mind that on a continuous basis, due to self-ignorance, is experiencing itself as a "[sentient] being, will that very same mind see itself as such, once the five skandhas are "removed" as distorting impediments prohibiting the Mind of right knowledge [noble wisdom], fully illuminate "something spiritual" about its true nature?

If your dhyanas, you seem to have applied on that "something" through the years have been of any spiritual value, you should be able to answer these questions.

If not, then you are still caught in a dialectical maelstrom, down a river of very volatile rapids, where the laws of uncertainty is the only certain thing you can count on.

Would you agree that the positive descriptions of nirvana in the sutras include in fact:
immortality, immutability, liberation, bliss, all-encompassing knowledge, awakening, life, true self, perfection and
becoming infinite and "becoming all beings" and being aware of their unity with the pure mind and the inmost self ?

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