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January 16, 2020

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Dave, In genuine Zen, with the self-evidential affirmation of a clear breakthrough to pure mind, transcendence is what matters most. At that specific point of one's spiritual evolution or the great return to the sheer nirvana of svabhava, transcendence is something that must occur unconditionally. The last word remains a mystery for most quasi seekers of the truth that lies in realizing the true nature of their own self.

The pure unconditionality of the Buddha Mind is impervious to any analysis, the proximity of any arisen condition, or permutation of phenomenal differentiation, and thus this unconditionality is and was considered dark [obscure] by the old sages.

Though the true light once the encounter is at hand emerges as blinding to the initially awakened soul, the sheer compassion and force of its nobility and healing power are unmistakable. It is this very light (Bodhi-Citta) the awakened bodhisattva learns to cultivate, by not only producing more of it but also controlling its creative nature in whatever need might be at hand, according to worldly conditions, as expedient means to save any spirit in distress from the conditional realities of Marra, all considered as dukkha and the path of darkness and suffering.

Though these effects of said cultivation and application of bodhicitta are not always immediate, the end-result is always the same. The awakening of the distressed and realization of the illusion instantly or gradually comes at hand and releases that which cannot transcend due to the defilements, habit energy (of holding on to the former) and their colelctive unreality. This is the true work of any genuine bodhisattva which is a spiritual being and not ever a conditioned formation be it bones and flesh or anything artificially built.

So, to hark back to the initial stage, transcendence is the way that leads the once blind via a single-pointed intuitive power over that last, seemingly impossible gap at the end of Hakuin´s bridge, and over to the shore of countless Buddhas and bodhisattvas.

To quote the great sage; "When the man crosses the bridge. The bridge flows and the water stands still".

Solve this mystery and experience the transcendence yourself, on the very miraculous nature that guided your eyeballs over this screen and regulated your very heartbeats and breathing as a mere conditioned tool to your own true self, urgently in need to face itself as purely such and nothing else.

As long as you think in terms of five agregates rather than just the body, you are still deceived by the corrupted scriptures, because Buddha undoubtedly said only sakkaya (the body) and not pañca khandha (5 aggregates), which by including vijñana in there causes the heresy of no soul.

Vijñana in some passages in the nikayas is transmigrant, is the soul, as you often point out; yet when the scholastic budologists expanded Buddha's sakkaya into their made up list of
pañca khandha they turned the very self, the soul, the vijñana, into a member of the non-self. This alteration of Buddha's terminology in the 4 main nikayas is the origin of the whole heresy.

But luckily the Dhammapada is free of the heretical concept of pañca khandha, so if you go by it rather than the heretical 4 main nikayas, you will not be deceived.

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