The shapes of the sense faculties

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The shapes of the sense faculties

Postby dzogchungpa » Mon Oct 28, 2013 10:44 pm

I am reading "Gateway to Knowledge" by Mipham, volume 1, and on p.17 I came across the following:
The [shape of the] eye faculty is similar to [the round and blue shape of] the umaka [sesame/cumin] flower; the ear faculty is similar to [the shape of] a twisted roll of birch bark; the nose faculty is similar to [the shape of] parallel copper needles; the tongue faculty is similar to [the shape of] a crescent moon disc; and the body faculty is [all-covering] similar to the skin of the smooth-to-the-touch bird.

I have to admit, this doesn't make much sense to me. Can anyone explain this to me?

Here's the Tibetan:

mig gi dbang po zar ma'i me tog lta bu/ rna ba'i dbang po gro ga'i 'jor bu gcus pa lta bu/ sna'i dbang po zangs kyi mo khab gshibs pa lta bu/ lce'i dbang po zla ba bkas pa lta bu/ lus kyi dbang po bya reg na 'jam gyi pags pa lta bu'o
ཨོཾ་མ་ཧཱ་ཤུནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭཱ་བྷཱ་བ་ཨཱཏྨ་ཀོ་྅ཧཾ༔

The thousands of lines of the Prajnaparamita can be summed up in the following two sentences:
1) One should become a Bodhisattva (or, Buddha-to-be), i.e. one who is content with nothing less than all-knowledge attained through the perfection of wisdom for the sake of all beings.
2) There is no such thing as a Bodhisattva, or as all-knowledge, or as a ‘being’, or as the perfection of wisdom, or as an attainment.
To accept both these contradictory facts is to be perfect.
- Conze
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Re: The shapes of the sense faculties

Postby Malcolm » Mon Oct 28, 2013 11:08 pm

dzogchungpa wrote:I am reading "Gateway to Knowledge" by Mipham, volume 1, and on p.17 I came across the following:
The [shape of the] eye faculty is similar to [the round and blue shape of] the umaka [sesame/cumin] flower; the ear faculty is similar to [the shape of] a twisted roll of birch bark; the nose faculty is similar to [the shape of] parallel copper needles; the tongue faculty is similar to [the shape of] a crescent moon disc; and the body faculty is [all-covering] similar to the skin of the smooth-to-the-touch bird.

I have to admit, this doesn't make much sense to me. Can anyone explain this to me?

Here's the Tibetan:

mig gi dbang po zar ma'i me tog lta bu/ rna ba'i dbang po gro ga'i 'jor bu gcus pa lta bu/ sna'i dbang po zangs kyi mo khab gshibs pa lta bu/ lce'i dbang po zla ba bkas pa lta bu/ lus kyi dbang po bya reg na 'jam gyi pags pa lta bu'o



Yes, the actual sense organs exist as patches of atoms on the back of the respective physical structure which have various shapes.
http://www.bhaisajya.net
http://atikosha.org
འ༔ ཨ༔ ཧ༔ ཤ༔ ས༔ མ༔

" The one who teaches the benefits of peace,
he is said to be a ṛṣī; the others are the opposite of him."

-- Uttaratantra
Malcolm
 
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Re: The shapes of the sense faculties

Postby dzogchungpa » Tue Oct 29, 2013 12:02 am

Malcolm wrote:Yes, the actual sense organs exist as patches of atoms on the back of the respective physical structure which have various shapes.

So, are you saying that there is, e.g., a crescent moon shaped patch on the back of the tongue that serves as the actual organ of taste, at least according to abhidharma? That sounds strange to me. Is this supposed to be known through observation or what?
ཨོཾ་མ་ཧཱ་ཤུནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭཱ་བྷཱ་བ་ཨཱཏྨ་ཀོ་྅ཧཾ༔

The thousands of lines of the Prajnaparamita can be summed up in the following two sentences:
1) One should become a Bodhisattva (or, Buddha-to-be), i.e. one who is content with nothing less than all-knowledge attained through the perfection of wisdom for the sake of all beings.
2) There is no such thing as a Bodhisattva, or as all-knowledge, or as a ‘being’, or as the perfection of wisdom, or as an attainment.
To accept both these contradictory facts is to be perfect.
- Conze
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dzogchungpa
 
Posts: 1433
Joined: Sat May 28, 2011 10:50 pm

Re: The shapes of the sense faculties

Postby byamspa » Tue Oct 29, 2013 1:59 am

:popcorn:
Phenomenon, vast as space, dharmata is your base, arising and falling like ocean tide cycles, why do i cling to your illusion of unceasing changlessness?
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Re: The shapes of the sense faculties

Postby dzogchungpa » Tue Oct 29, 2013 7:54 pm

dzogchungpa wrote:
Malcolm wrote:Yes, the actual sense organs exist as patches of atoms on the back of the respective physical structure which have various shapes.

So, are you saying that there is, e.g., a crescent moon shaped patch on the back of the tongue that serves as the actual organ of taste, at least according to abhidharma? That sounds strange to me. Is this supposed to be known through observation or what?

Bump
ཨོཾ་མ་ཧཱ་ཤུནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭཱ་བྷཱ་བ་ཨཱཏྨ་ཀོ་྅ཧཾ༔

The thousands of lines of the Prajnaparamita can be summed up in the following two sentences:
1) One should become a Bodhisattva (or, Buddha-to-be), i.e. one who is content with nothing less than all-knowledge attained through the perfection of wisdom for the sake of all beings.
2) There is no such thing as a Bodhisattva, or as all-knowledge, or as a ‘being’, or as the perfection of wisdom, or as an attainment.
To accept both these contradictory facts is to be perfect.
- Conze
User avatar
dzogchungpa
 
Posts: 1433
Joined: Sat May 28, 2011 10:50 pm

Re: The shapes of the sense faculties

Postby Malcolm » Tue Oct 29, 2013 8:00 pm

dzogchungpa wrote:
Malcolm wrote:Yes, the actual sense organs exist as patches of atoms on the back of the respective physical structure which have various shapes.

So, are you saying that there is, e.g., a crescent moon shaped patch on the back of the tongue that serves as the actual organ of taste, at least according to abhidharma?


Yes, precisely.
http://www.bhaisajya.net
http://atikosha.org
འ༔ ཨ༔ ཧ༔ ཤ༔ ས༔ མ༔

" The one who teaches the benefits of peace,
he is said to be a ṛṣī; the others are the opposite of him."

-- Uttaratantra
Malcolm
 
Posts: 10152
Joined: Thu Nov 11, 2010 2:19 am

Re: The shapes of the sense faculties

Postby dzogchungpa » Tue Oct 29, 2013 8:02 pm

OK, that's kind of weird. Is this patch supposed to be something that is actually observable?
ཨོཾ་མ་ཧཱ་ཤུནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭཱ་བྷཱ་བ་ཨཱཏྨ་ཀོ་྅ཧཾ༔

The thousands of lines of the Prajnaparamita can be summed up in the following two sentences:
1) One should become a Bodhisattva (or, Buddha-to-be), i.e. one who is content with nothing less than all-knowledge attained through the perfection of wisdom for the sake of all beings.
2) There is no such thing as a Bodhisattva, or as all-knowledge, or as a ‘being’, or as the perfection of wisdom, or as an attainment.
To accept both these contradictory facts is to be perfect.
- Conze
User avatar
dzogchungpa
 
Posts: 1433
Joined: Sat May 28, 2011 10:50 pm


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