datsu raku shinjin
ahora ! despojese del despojamiento !

Spiritual progress comes from achieving balance of yin/
yang, from being both spontaneously present and neutral, not from
fulfilling some mental projection. Taoists refine their chi in their
body. We don't send out our dirty laundry and hope it comes back
washed—we clean it ourselves. So keep your attention on balanc-
ing your chi where you are; that is your entire obligation to the
universe.

CYIA

If mind is set in motion, somewhere, somehow, the cause is an unreal one; it is not complete; how can one know of its momentary disappearances?
Realities are characterised with unreality, and how can they be causal agencies?


Not understanding the momentariness and non-momentariness of all things, they cherish nihilism whereby they even try to destroy the unmade (asamskrita).

Lankavtar - Trad. Suzuk-i

Mahamati, the system itself of the five Vijnanas is not subject to transmigration, nor does it suffer pleasure and pain, nor is it conducive to Nirvana. But, Mahamati, the Tathagata-garbha is together with the cause that suffers pleasure and pain; it is this that is set in motion and ceases to work; it is stupefied by the fourfold habit-energy. But the ignorant do not understand it, as their thoughts are infused with the habit-energy of discrimination which cherishes the view of momentariness.

Further, Mahamati, gold, vajra, and the relics of the Buddha, owing to their specific character, are never destroyed but remain the same until the end of time. If, Mahamati, the nature of enlightenment is momentary, the wise would lose their wiseness (aryatva), but they have never lost it. Mahamati, gold and vajra remain the same until the end of time; remaining the same they are neither diminished nor increased. How is it that the ignorant, failing to recognise the hidden meaning of all things internal and external, discriminate in the sense of momentariness?

El intento del segundo punto de vista por encontrar lo estético en la psique individual del creador o contemplador es igualmente infructuoso. Si continuamos con nuestra analogía económica, se podría decir que un intento similar habría sido el de poner de manifiesto las relaciones objetivas de producción que determinan la posición del proletario en la sociedad mediante un análisis de su psique individual.

V.Voloshinov

¿Qué puedo hacer? No hay nada que hacer.
Tenés que vivir, tenés que sufrir,
tenés que sentir, tenés que amar,
te tenés que arriesgar, te tenés que jugar,
no podés tener seguridad, no podés tener
ninguna propiedead, te tenés que jugar,
tenés que jugarte, tenés que salir
a que te rompan la cara, que te maten, que te pisen.
Tenés que querer a cualquiera,
tenés que odiar a cualquiera.
Ay, ¿qué puedo hacer? Estoy solo
y todos pasan a mi lado. Nadie me mira
o si me mira es para encerrarme.
Estoy muy encerrado.
De nada sirve escaparse de uno mismo.

(Fragmento)
Moris.

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