Being and the Meaning of Life (Diamond Heart, Book 3) by A. H. Almaas

By A. H. Almaas

Publish yr note: First released in 2000

We reside in a global of puzzle, ask yourself, and sweetness. yet so much people seldom perform this actual international, being concentrated really at the half that's as a rule strife, anguish, or meaninglessness. this example is largely as a result of our now not figuring out and residing our complete human power. This capability will be actualized by way of the conclusion and improvement of the human essence. The human essence is the a part of us that's innate and genuine, and that can perform the genuine global.

The Diamond center sequence is a transcription of talks given via the writer in either California and Colorado, for a number of years. the aim of the talks is to steer and orient people who are engaged in doing the tricky paintings of awareness.

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Extra info for Being and the Meaning of Life (Diamond Heart, Book 3)

Example text

Since the distinction between each of these four is extremely subtle, and the wording of the text itself is not that clear, this turns out to be one of the most difficult chapters to digest.  One merely needs to see things as they are.  The Buddha begins his reply by hinting for the first time that there is "something else" besides illusion­that when illusion is erased, the "unchanging mind" does not disappear.

84 The influence of Hyujong on subsequent Choson Son was unusually strong, as he had a large number of influential disciples who in turn had their own sizable followings.  However, there were still references made to the SPE and its commentaries, such as the short poems in T'ae­nung's ( Soyodangjip, 85 and Ch'onghak's ( 1570­1654) Yong­woldang taesa munjip. 86 The most basic, called the Four Teachings Course (sagyo­kwa), included the four seminal scriptures of the Sinitic Mahayana doctrinal tradition: the Sutra of the Heroic March Samadhi, the Awakening of Faith, the Diamond Sutra, and the Sutra of Perfect Enlightenment.

They seek directly, in their very structure, to force the readers out of their dualistic thinking habits.  This is why the full, formal name of the sutra as listed in the East Asian Buddhist canon is the Great Corrective Extensive Perfect Enlightenment Sutra of the Complete Doctrine Since Kihwa explains the components of this title in depth in his introduction, we need not treat it further here.  In the third chapter he begins to allow for a bit of a gradual view, and the next several chapters become mixtures of the two.

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