Mal wrote:Dawn, you say, the mirror doesn't change. What is the mirror? it seems like "the ultimate self". But in Buddhism, is there an ultimate self?
Why assume a mirror that is endowed by absolute wisdom and absolute compassion? Why not just let the dhammas be what they are, why bring up a mirror?
Mirrow is the Buddha Nature, nature of all dhammas. This nature dont belongs to somebody, but all belongs to it, and all is actualy the manifestation of it. It's not any kind of soul, or something that. It's nothing. Cant be told, thought or seen, or felt.
It's like a canvas for picture, or 0 for numbers etc Is the True Nature of dhammas. That allow all dhammas to be. Like a silence that allow to the noize to be.
So here, the silence is like a mirrow.
And now, see all around you, se all these dhammas, and ask your self, why it is, why it exist? There is all, because there is nothing.
There is two ways to show the true nature of dhammas, by saig :
- That it is ! that too, ans also that !
- It's not that, neither that, and that no more!
The both way are reason.
But we must be carefull, and dont understand it like a void, if it would be only void, so why all exist? There is no only the void, but the light of the purity of the void that comes throught it self's purity and gives a rainbow of samsara.
Buddha said, that the light of The Buddha is unsurpased.
So the absolute purity, is the reason to reflection, to light, to consciousness, to all dhammas etc
There is nothing that was created, and all will be for ever. Rainbow will still shine for ever and ever. So we have to go beyound color, beyound dhammas, beyound good or bad, beyound any condition...
Mal wrote:Is it right that the Arahant doesn't act?
Imagine a toddler playing by the edge of a well. Does the Arahant move to save the toddler? if he sees everything as already being in perfect harmony than he would do nothing. Would this be a moral act?
Would the Buddha admonish the Arahant for not acting to save the child?
Right action is the action that have a reasons, that have a causes.
All action is right action.
Because this action is done, and if it's done, is that there is more conditions, more reasons for this action and not for an another. If an action is done this action is in harmony with external and internal.
Actualy an action is the linking element, an action is the tradution of harmony, manifestation of harmony
So if he would not help, it would be a right action, because it's done, because there is more conditions for the non-doing, because this non-action traduce the harmony.
There is one zen story.
Once one king warrior comes in one town, have destroyed it, and when he comes in one hose, there is one old wise man who was here. So the king warrior ask him:
- Do you know who i am ?? I'am the one who will break your head without blinking !!
So old man replied:
- And you, do you know who i'am? I'am the one which head will be broken by you without blinking.
I heared hat Buddha said that bhikkhu have to help someone in danger. He adds an another condition to action in this situation. But if an Arahant, not an bhikkhu, will not help because there is more reasons to not-help, so this not-action will be right action. Right action means the action that is leaded by Dhamma, by the law of all dhammas, by the law of anicca, dukkha, anatta, and also equanimity, interdependence etc.
It's may be more zen approach that theravada aproach, but anyway - sabbe dhamma anatta.