Appearing Without Being

Look outward at the appearing objects,
And like the water in a mirage,
They are more delusive than delusion.
Unreal like dreams and illusions,
They resemble reflected moon and rainbows.

Look inward at your own mind.
It seems quite exciting, when not examined.
But when examined, there is nothing to it.
Appearing without being, it is nothing but empty.
It cannot be identified saying, "that's it!"
But is evanescent and elusive like mist.

Look at whatever may appear
In any of the ten directions.
No matter how it may appear,
The thing in itself, its very nature,
Is the sky-like nature of mind,
Beyond the projection and dissolution of thought and concept.

~ Nyoshul Khen Rinpoche

Yanny or Laurel?

 Laurel for me, yanny for others, “roses” are red for me, “roses” are black for dogs.
 

Whatever arises is "empty".


Zen Master Dogen:

In general, then, the way of seeing mountains and waters differs according to the type of being [that sees them]. In seeing water, there are beings who see it as a jeweled necklace. This does not mean, however, that they see a jeweled necklace as water. How, then, do we see what they consider water? Their jeweled necklace is what we see as water. Some see water as miraculous flowers, though it does not follow that they use flowers as water. Hungry ghosts see water as raging flames or as pus and blood. Dragons and fish see it as a palace or a tower, or as the seven treasures or the mani gem. [Others] see it as woods and walls, or as the dharma nature of immaculate liberation, or as the true human body, or as the physical form and mental nature. Humans see these as water. And these [different ways of seeing] are the conditions under which [water] is killed or given life.

Given that what different types of beings see is different, we should have some doubts about this. Is it that there are various ways of seeing one object? Or is it that we have mistaken various images for one object? At the peak of our concentrated effort on this, we should concentrate still more. Therefore, our practice and verification, our pursuit of the way, must also be not merely of one or two kinds, and the ultimate realm must also have a thousand types and ten thousand kinds. (Bielefeldt Trans.)