1-7
8-14
15-21
22-28
29-35
36-42
43-49
50-56
57-63
64-70
71-77
78-84
85-91
92-98
99-105
beginning, and that from prakriti come the gunas (qualities of the phenomenal
world) and all that changes. Prakriti is the agent, cause, and effect of every
action, but it is Purusha that seems to experience pleasure and pain. Purusha,
resting in prakriti, witnesses the play of the gunas born of prakriti. But
attachment to the gunas leads a person to be born for good or evil. Within the
body the supreme Purusha is called the witness, approver, supporter, enjoyer,
the supreme Lord, the highest Self... Whatever exists, Arjuna, animate or
inanimate, is born through the union of the field and its Knower.
Supreme Brahman, the all-pervasive and undecaying, vanished. The manifest
form of that formless Being is Shiva. Scholars of the ancient and succeeding
ages have sung of it as Ishvara.
This Shakti did not affect his body in any way.
is the mother of Cosmic Intelligence, without modification. That Shakti is
Matter-energy (prakriti), the goddess of all and the prime cause and mother of
the three gunas....
Time (Kala) together with Shakti, they simultaneously created the holy center
called Shivaloka. It is the seat of salvation shining over and above everything.
The holy center is of the nature of supreme Bliss inasmuch as the primordial
lovers, supremely blissful, made the beautiful holy center their perpetual
and erected a heavenly pillar and a spacious palace.... "Let us, you and me, walk
in a circle around this heavenly pillar and meet and have conjugal intercourse,"
said Izanagi. "You walk around from the right, and I will walk around from the
left and meet you."... They united and gave birth to children, [the eight islands
of Japan].
is the triangle;
here meditate.
Thence the circles
in right order,
and the divine forms
appearing in due order..
lies knowledge;
here is union
Thence bliss
self-experiencing,
which is bodhicitta
and is thought of enlightenment
man. Thereafter these both become twofold, distinguished as absolute and
relative. In man there is this twofold nature: the thought of enlightenment
[relative] and the bliss arising from it [absolute]; in woman too it is the same,
the thought of enlightenment and the bliss arising from it.
three because positivity and negativity harmonize to produce the neutral. Earth
is three because positivity and negativity come together to produce the one.
Man is three because man and woman come together to produce the one. The
three poles are added together to form six. The processes of life are manifested
through the seven, eight, and nine.
five becomes the seven by a circular movement, and then returns to the One as
life flows on mysteriously. Although myriads of things come out from the One,
flow, are used, and change, the root is always present in all movement coming
and going. It lies in man to highly brighten the core of his mind like the sun.
being is a return to the endless; the beginning and the end are one.
Through its not-being (wu),
There being (yu) the use of the carriage.
Through its not-being,
There being the use of the vessel.
Through its not-being
There being the use of the house.
There lies the benefit;
In the not-being of a thing,
There lies its use.
accordingly, its purpose is two-fold. One purpose pertains to internal character
and the other to external form. The purpose pertaining to internal character is
for the whole, while the purpose pertaining to external form is for the
individual. These relate to each other as cause and effect, internal and external,
and subject and object. Therefore, there cannot be any purpose of the
individual apart from the purpose of the whole, nor any purpose of the whole
that does not include the purpose of the individual. All the creatures in the
entire universe form a vast complex linked together by these dual purposes.
idea "another is the agent," understand not truly this thing; they have not seen
it as a thorn. For one who looks at this thorn with caution, the idea "I am the
agent" exists not, the idea "another is the agent" exists not.
To regard the bodies of others as "I"?
It is not difficult to see
That my body is also that of others.
Are regarded as limbs of the body,
Likewise why are embodied creatures
Not regarded as limbs of life?
Towards this impersonal body;
So in a similar way, why should it not arise
Towards other living beings?
I should not let conceit or [the feeling that I am] wonderful arise.
It is just like feeding myself--
I hope for nothing in return.
Life 8.112-16
"that" you cannot see it, but through understanding you can know it. So I say,
"that" comes out of "this" and "this" depends on "that"--which is to say that
"this" and "that" give birth to each other. But where there is birth there must be
death; where there is death there must be birth. Where there is acceptability
there must be unacceptability; where there is unacceptability there must be
acceptability. Where there is recognition of right there must be recognition of
wrong; where there is recognition of wrong there must be recognition of right.
Therefore the sage does not proceed in such a way, but illuminates all in the
light of Heaven. He too recognizes a "this", but a "this" which is also "that"; a
"that" that is also "this". His "that" has both a right and a wrong in it; his "this"
too has both a right and a wrong in it. So, in fact, does he still have a "this" and
"that"? Or does he in fact no longer have a "this" and "that"? A state in which
"this" and "that" no longer find their opposites is called the Hinge of the Way.
When the hinge is fitted into the socket, it can respond endlessly.
causal agency, the establishment of the Mind-only--this I state to be no-birth.
imagined and imagining, the being liberated from the alternatives of being and
non-being--this I state to be no-birth.
mind; things are like a dream, a hair-net, Maya, a mirage... this is what
characterizes no-birth.
severed.
concatenation [the chain of mutual relations], he is one who is to be recognized
as an advocate of no-causation as he destroys concatenation.
this means the presence of something outside concatenation itself.
and in their original nature are [transparent] like the sky; things separated from
concatenation belong to the discrimination of the ignorant.
concatenation, then the mind gains tranquillity.
Andrew Wilson, Editor, World Scripture: A Comparative Anthology of Sacred Texts, United
Communities of Spirit, 1991 — Internet: http://origin.org/ws/theme016.cfm
he jumps, he pushes off causing a reaction in the boat he left. As he lands his impact effects
a resultant on the boat he lands on.
Action, reaction, and resultantare always found together.
R. Buckminster Fuller, SYNERGETICS—Explorations in the Geometry of Thinking, ibid