Nietzsche:
“And do you know what “the world” is to me? Shall I show it to you in my mirror? [i] This world: a monster of energy, without beginning, without end; a firm, iron magnitude of force that does not grow bigger or smaller, that does not expend itself but only transforms itself [ii]; as a whole, of unalterable size, a household without expenses or losses, but likewise without increase or income; enclosed by “nothingness” as by a boundary; not something blurry or wasted, not something endlessly extended, but set in a definite space as a definite force [iii], and not a space that might be “empty” here or there, but rather as force throughout, as a play of forces and waves of forces, at the same time one and many, increasing here and at the same time decreasing there [iv]; a sea of forces flowing and rushing together, eternally changing, eternally flooding back, with tremendous years of recurrence, with an ebb and a flood of its forms; out of the simplest forms striving toward the most complex, out of the stillest, most rigid, coldest forms striving toward the hottest, most turbulent, most self-contradictory, [v] and then again returning home to the simple out of this abundance, out of the play of contradictions back to the joy of concord, still affirming itself in this uniformity of its courses and its years [vi], blessing itself as that which must return eternally, as a becoming that knows no satiety, no disgust, no weariness [vii]: this, my Dionysian world of the eternally self-creating, the eternally self-destroying, this mystery world of the twofold voluptuous delight, my “beyond good and evil,”[viii,ix] without goal, unless the joy of the circle is itself a goal; without will, unless a ring feels good will toward itself— do you want a name for this world? A solution for all of its riddles? A light for you, too, you best-concealed, strongest, most intrepid, most midnightly men?— This world is the will to power—and nothing besides! And you yourselves are also this will to power—and nothing besides! [x]”
[i]: In the void appear shapes and images. In the mirror there is not a single thing: evidently the person's face is not in the mirror, and the mirror does not go out into the person's face. Investigating in detail like this, we realize that from the beginning neither the mirror nor the face has ever gone out or gone in, gone or come. --Daoxin (J.C. Cleary)
[ii]: It is precisely because the Tathagata's reality-nature body is pure and perfect that all kinds of forms appear within it. Yet the reality-nature body gives rise to them mindlessly. It is like a glass mirror hung up in a high hall: all images appear within it, but the mirror is mindless, though it can manifest all kinds [of images]. --Daoxin (J.C. Cleary)
[iii]: ..."a hairsbreadth of difference is as that between heaven and earth." Master Huiyuan of Lushan said, "Ultimately, how can basis and aspect come from the realm of origin and destruction, being and nothingness? A slight involvement with the shifting environment shows a force capable of disintegrating this mountain." The Third Patriarch said the word 'avoid,' himself already hating and loving from the first--but then he says, 'Just don't hate or love, and be naturally open, clear and pure.' You people, step back and examine yourselves carefully. The Sanskrit word Samadhi means eqiulibrium--not oblivious, not agitated, remaining equanimous. This can be the 'balance scale of myriad ages' that 'shows up unevenness.' --Wansong, commenting on Fayan's Hairsbreadth
[iv]: The Dharmakaya is infinite; its substance nethier waxes nor wanes. It can be vast or minute, angled or smooth; it manifests images in accordance with things and beings, like the moon reflected in a pool. Its function gushes forth yet does not take root; it never exhausts deliberate action nor does it dwell in inaction. Deliberate action is a function of authenticity; authenticity is the basis of deliberate action. Because of no longer having fixation on this basis, one is spoken of as autonomous, like empty space. --Mazu (T. Cleary)
[v]: All sentient beings are plunged into ignorance and confusion by these three poisons and six thieves. Body and mind sink down into birth and death and revolve through the six planes of existence, receiving all kinds of suffering and affliction. It is like a river that starts from a small spring: since the flow from the source is unbroken, it can extend its waves for thousands of miles. If a person cuts off the root source, then the many streams all stop. Those who seek liberation must be able to transform the three poisons into the three forms of pure discipline, and transform the six thieves into the six paramitas, thereby spontaneously leaving behind all forms of suffering. --Shenxiu (J.C. Cleary)
[vi]: "The spiritual source shines clear in the light; / the branching streams flow on in the dark. / Grasping at things is surely delusion; / according with sameness is still not enlightenment. / All the objects of the senses / interact and yet do not." --Shitou, Harmony of Difference and Sameness
[vii]: Distinctions arise from the clinging needs of the ignorant. / To seek Mind with the (discriminating) mind / is the greatest of all mistakes. / Rest and unrest derive from illusion; / With enlightenment there is no liking or disliking. / All dualities come from ignorant inference; / They are like dreams of flowers in the air: foolish to try to grasp them. / Gain and loss, right and wrong: / Such thoughts must finally be abolished at once. / If the eye never sleeps, all / dreams will naturally cease. / If the mind makes no discriminations, / The ten thousand things are as they are, of single essence. --Hsin Hsin Mind (Attributed to Sengcan)
[viii]: Someone asked, "For one who has gone beyond the world of passions, beyond the world of forms, and beyond the formless - what is it like?" Zhaozhou said: "You cannot confine him." -- Sayings of Zhaozhou (Hoffman)
[ix]: A monk asked, "The one who is beyond good and evil - does he attain deliverance?" Zhaozhou said, "He does not." The monk asked, "Why not?" Zhaozhou said, "Because he is within good and evil." -- Sayings of Zhaozhou (Hoffman)
[x]: "It is pure Mind,which is the source of everything and which, whether appearing as sentient beings or as Buddhas, as the rivers and mountains of the world which has form, as that which is formless, or as penetrating the whole universe, is absolutely without distinctions, there being no such entities as selfness and otherness." --Huangbo (Blofeld)
Similarities? Differences? We can set aside the "hairsbreadth difference = heaven and earth" metric for this post; I hereby decree it.
Submitted March 19, 2018 at 03:01AM by essentialsalts http://ift.tt/2GGnVQ2
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