There is the state where one feels detached from everything, one grasps at an indifferent position, and remains unmoved by whatever happens. Here are three ways to approach this.
Emptiness is empty. Grasping at whatever state, whatever feeling, is still attachment. One has to let go of everything. Or as for instance Baizhang put it in three stages: Do not grasp anything. Do not grasp not grasping. Let go of even that. Daehaeng says practically the same, instructing to die again and again. The same can be seen in Jizang's formulation of the four levels of two truths. The point is, when everything is truly released, boundless wisdom and compassion can function unhindered.
Focus on interdependence. After cessation comes clear observation, as described in the Awakening of Faith in Mahayana. It is seeing clearly how karma works, how suffering emerges, how beings are bound by their ignorance. It is letting go of the hundred-foot pole (aloofness) to "appear with his whole body in the ten parts of the world". Or as the Genjokoan says "To forget ourselves is to be experienced by millions of things and phenomena." This is where one can learn not to fear appearances, because they are all illusory. These are the 9th and 10th pictures of the ten bulls. This is contemplating the function of the mind instead of its essence, because eventually it turns out to be not two different things.
Trust in buddha-nature. There can be this fear that if everything is let go, it will be just a big nothingness, total obliteration. Because of that fear, we want to keep control to ourselves, want to be able to influence things. That is basically our core belief in a self, and the source of all problems. The first option mentioned is when we see there is nobody in control. The second option is to see that all things change according to causes and conditions, so there is nothing to control. This third option is to let our inherent buddha-nature manage everything. This can be mistaken in two extreme ways: either as inactivity, or as following impulses mindlessly. Instead of those two, one should face every situation openly, so that buddha-activity can manifest. How to be open? When something comes, let it come. When something goes, let it go. When something is present, let it be. Letting go is not worrying about the past and the future. Letting be is embracing without hesitation. This is possible because one has faith that all is taken care of by the buddha-nature.
Emptiness is empty. Grasping at whatever state, whatever feeling, is still attachment. One has to let go of everything. Or as for instance Baizhang put it in three stages: Do not grasp anything. Do not grasp not grasping. Let go of even that. Daehaeng says practically the same, instructing to die again and again. The same can be seen in Jizang's formulation of the four levels of two truths. The point is, when everything is truly released, boundless wisdom and compassion can function unhindered.
Focus on interdependence. After cessation comes clear observation, as described in the Awakening of Faith in Mahayana. It is seeing clearly how karma works, how suffering emerges, how beings are bound by their ignorance. It is letting go of the hundred-foot pole (aloofness) to "appear with his whole body in the ten parts of the world". Or as the Genjokoan says "To forget ourselves is to be experienced by millions of things and phenomena." This is where one can learn not to fear appearances, because they are all illusory. These are the 9th and 10th pictures of the ten bulls. This is contemplating the function of the mind instead of its essence, because eventually it turns out to be not two different things.
Trust in buddha-nature. There can be this fear that if everything is let go, it will be just a big nothingness, total obliteration. Because of that fear, we want to keep control to ourselves, want to be able to influence things. That is basically our core belief in a self, and the source of all problems. The first option mentioned is when we see there is nobody in control. The second option is to see that all things change according to causes and conditions, so there is nothing to control. This third option is to let our inherent buddha-nature manage everything. This can be mistaken in two extreme ways: either as inactivity, or as following impulses mindlessly. Instead of those two, one should face every situation openly, so that buddha-activity can manifest. How to be open? When something comes, let it come. When something goes, let it go. When something is present, let it be. Letting go is not worrying about the past and the future. Letting be is embracing without hesitation. This is possible because one has faith that all is taken care of by the buddha-nature.
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