I do as well. I also think of Mara looking on the Buddha after, and wondering: has desire changed, or does this one not have a heart?https://twitter.com/lastpositivist/status/1245837701372313600 …
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Replying to @bsod_nams
The peacefulness & equanimity is important. But so for me is the element of immediate empiricism, a sober honesty. When in the story Mara demands to know by what authority the Buddha understands himself enabled to pursue awakening, Buddha just reaches down and touches the earth.pic.twitter.com/x12jeBEFRc
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Replying to @ShibumiKiDoZen @bsod_nams
It's a many-sided topic, but for me language that's mythic & poetic isn't anti-empiricist when it's understood as celebration of, and guidance for, an empiric experiential practice. As in the Kalama Sutta, in the end, the Buddha-teaching is effectively "go and look for yourself."
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Precisely: Vijñāna->Jñāna. Lusthaus describes it thus: "stepping back from consciousness' appropriational circuit, losing the vi-jñāna that distances itself from things in order to make them appropriatable, so that jñāna—direct, immediate cognition, shorn of the vi—emerges."
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Replying to @NoaidiX @ShibumiKiDoZen and
Etymologically, jñāna and gnosis share the same root. This is a "knowing" that transcends the empirical sphere.
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At the crux of Yogācāra is a radical transmutation of the various discriminating knowledge filters/channels (vijñāna) into undifferentiated gnosis (jñāna).
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Among the results of intensive practice is "great mirror wisdom" (mahā-ādarśana-jñāna; 大圓鏡智), which knows and sees things as they are—unfiltered, undistorted, unadulterated.
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Replying to @NoaidiX @bodhidave3 and
At its pinnacle, such gnosis/jñāna is unstained by discrimination, delusion, and defilement. It can manifest bodies and lands as might occur in a lucid dream.
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