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是病人å®�å¾—å·®ä¸�？”
“ä¸�也，世尊。”
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“ä¸�也，世尊。”
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————《大å®�积ç»�》
Don't practice no self, realize no self
Don't get rid of self, or make things empty, just wake up! There is no self, no dharma
Of course to do so you need right view and contemplative practice.
What is a Bodhisattva's medicine of supramundane wisdom? It is to know that all dharmas rise from combinations of causes and conditions. It is to believe that all dharmas are deviod of self-entity, personal identity, being, or life; that there is no knower, seer, doer, or receiver. it is to believe in an penetrate this truth [that] there is no 'I' or 'mine'.
- The Sutra of Assembled Treasures
"To illustrate, Kasyapa, iti s absolutely impossible for a seed to grow in midair. Likewise, it is impossible for a Bodhisattva to develop the Buddha-Dharma is he clings to his realization [of emptiness]. Kasyapa, just as a seed sprouts when sown in a fertile field, so, Kasyapa, the Buddha-Dharma grows when a Bodhisattva dwells among defilements and involve himself in worldly things.
"Kasyapa, just as a lotus flower cannot grow in high, dry land, so the Buddha-Dharma cannot grow in a Bodhisattva who stays in [the realm of] the unconditioned. Kasyapa, just as a lotus flower grows in a low, wet, muddy land, so the Buddha-Dharma grows only when a Bodhisattva stays in the mire of samsara among those in the group convinced by heteredox teachings.
- The Sutra of Assembled Treasures
"Kasyapa, to one who has the true insight, things are empty, not because one contemplates them as empty; they are empty by nature. Things are signless, not because on contemplates them as signless; they are signless in themselves. Things are unsought, not because one contemplates them as unsought; they are unsought in themselves. Things are devoid of origination, arising, entity, and self-nature; they are impossible to grasp, not because one contemplates them as such; they are so in themselves. This understanding is called the true insight.
"Furthermore, Kasyapa, personal identity is empty, not becuase on thinks there is no personal identity; it is empty in itself. It was empty in the past; it will be empty in the future; and it is empty at present. Therefore, one should rely on emptiness, not on personal identity.
"However, if one thinks that he has realized and becomes attached to emptiness, then he regresses in the pursuit of the Buddha-Dharma. Thus, Kasyapa, it is better for one to take a view of the self as massive as Mount Sumeru than to take a view of emptiness and become arrogant. Why? Because all views can be eliminated by emptiness, but if one gives rise to the view of emptiness, there is no way to do away with it.
.............
"When a lamp is lit, the darkness completely vanishes. The darkness goes nowhere, just as it comes from nowehere - it does not go to or come from the east, the south, the west, the north, the four intermediate directions, the zenith, or the nadir. Furthermore, the lamplight does not think, "I can dispel darkness," though it is because of the light that the darkness vanished. Both light and darkness are empty, inert, and impossible to grasp. Similarly, Kasyapa, once true wisdom arises, ignorance ends. Both wisdom and ignorance are empty, inert, and impossible to grasp.
- The Sutra of Assembled Treasures
Sometimes I think people can be more awake in a dream than in waking life.
Cos in dream there's still possibility that
people recognise the dream as illusory and start lucid dreaming. Lots of ordinary non-Buddhist people tell me they have experienced lucid dreaming before.
But most people don't realise their whole life that
their waking state is entirely illusory and no different from a dream
too.
Seeing everything as real, they suffer endlessly and never for a
moment realise the reality or truth about life - that is it is
emptiness.
Such a pity.