2 points · 5 hours ago

I meant very broadly about both mental and physical

Padmasambhava says the animate and inanimate appear to be distinct, but they are not actually.

what do the terms animate and inanimate mean in this case

Score hidden · 19 minutes ago

I misquoted, it is actually “sentient” and “non-sentient” that are used, but essentially the same meaning. Padmasambhava is saying that apparently non-sentient objects, that are part of the material aggregate such as rocks and trees are actually the misapprehended display of the five jñānas of one’s own vidyā:

Since that critical point of luminous empty vidyā was not recognized, grasping onto that produced the five elements, and the causal thigle [was produced] from the refined part of those. The body was produced from that [refined part] and potential [rtsal] of wisdom i.e., pristine consciousness [jñāna, ye shes] produces the five sense gates in that [body]. Within those [sense gates] the five wisdoms are produced. The five [sense gates] grasping onto those [five wisdoms produce] the five afflictions. After first being created by the potential of wisdom; in the middle, it was not recognized that the body of the refined part of the assembled elements actually is the five wisdoms, since this was not realized through intellectual views, the non-sentient and sentient both appear, but don’t believe it. Here, it is actually five wisdoms to begin with; in the middle, when the body is formed from assembly of the elements through ignorance grasping onto those [five wisdoms] also, it is actually the five wisdoms. The five aggregates, sense organs, and afflictions also are actually the five wisdoms. In the end, since one transcends accepting, rejecting, proofs, and negations since those are realized to be real. As such, the sign of non-duality is [the body] disappearing into wisdom without any effluents because the critical point of the non-duality or sameness of the non-sentient and the sentient was understood according to the Guru’s intimate instruction.

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