docs(法無): 法無 fawu pages

docs/index.md

@@ -30,8 +30,6 @@ tags:
 [seven round compassion contemplation](seven_full.md){ .md-button }
 [books](books.md){ .md-button }
 
-- screencast about this site
-
 <iframe width="1120" height="700" src="https://www.youtube.com/embed/J3dLt9TaAnw" title="buddhism homepage" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe>
 
 [TAGS]

docs/法無.md

@@ -0,0 +1,112 @@
+# 法無
+
+```text
+法無
+```
+
+## 法無 & **Middle Way**
+
+(中道, zhōng dào) in Buddhism, the concept of **法無 (fǎ wú)**, or "Dharma is empty" (or "the Dharma has no inherent existence"), relates to the understanding of both **emptiness** (śūnyatā) and **causality** (pratītyasamutpāda), which are central concepts in the Middle Way.
+
+### The Middle Way and the Concept of **法無 (fǎ wú)**
+
+The **Middle Way** is a key teaching of the Buddha, which rejects both **eternalism** (the belief in an eternal, unchanging essence) and **nihilism** (the belief that nothing exists). In this view, **everything exists and does not exist** at the same time — phenomena are not fixed or independent, but exist only in relation to other things, arising from causes and conditions.
+
+- **"Both exist and do not exist"**: In the Middle Way, this paradoxical statement reflects the nature of things as **dependent** and **empty**. Phenomena exist conventionally (in terms of their functions, roles, and appearances), but they are **empty of inherent, independent existence**. This is where **法無** fits in — the **Dharma** (or natural law) is not something that exists independently, but rather, it arises dependently and is empty of an essential, unchanging nature.
+
+- **"Emptiness" (śūnyatā)**: This refers to the idea that all things, including the Dharma, are empty of **svabhāva** (inherent essence). In other words, nothing exists with an independent, fixed nature. When applying **法無** in this sense, we recognize that even the Dharma itself is empty and is a product of causes and conditions. This aligns with the teaching that phenomena are not self-existing or permanent but are in constant flux, dependent on other factors.
+
+- **"Causality" (pratītyasamutpāda)**: The concept of dependent origination is central to the Middle Way. It teaches that all phenomena arise **dependent on causes and conditions** and that nothing exists in isolation. In this framework, things **exist only through their interdependent relationships**. The idea of **法無** suggests that even the Dharma, the laws of nature or the Buddha's teachings, are not fixed or absolute but are themselves interdependent, arising in a context of conditions and causal relationships.
+
+### The Interplay of "Exist and Do Not Exist"
+
+1. **Exist**: Phenomena, including teachings, experiences, and all things, exist conventionally in the world. For example, the Dharma exists in the sense that it is taught, practiced, and experienced by individuals. It has a functional role in guiding beings toward liberation. On a relative level, we can say that the Dharma exists, because it is perceived and experienced in the world.
+
+2. **Do Not Exist**: However, these phenomena are empty of independent, self-sustained existence. They do not exist in the way that we commonly perceive them — as having an inherent, unchanging essence. In the ultimate sense, the Dharma, like all phenomena, does not exist as something fixed or separate from the conditions that give rise to it. In this view, **法無** indicates that even the Dharma is empty of self-nature and depends on other factors for its existence.
+
+### Connecting **法無** to the Middle Way
+
+- The idea of **法無** (the Dharma's emptiness) reflects the Middle Way teaching that phenomena do not have an independent, inherent essence. It teaches that even the Dharma, which is often considered a guiding principle, is dependent upon causes and conditions.
+- By understanding that things **exist** (functionally and relationally) but are **empty** of inherent essence (they do not exist independently), we can follow the Middle Way. This avoids the extremes of thinking that things either truly exist in a permanent, independent sense or do not exist at all.
+- **The Middle Way** allows us to see that phenomena are not just illusions or void of all reality (nihilism), nor are they permanent or unchanging (eternalism). They exist conventionally and interdependently, but their existence is not fixed or self-sustained.
+
+### Causality and Emptiness in the Middle Way
+
+- **Emptiness** and **causality** are inseparable in the Middle Way. The teaching of **dependent origination** (pratītyasamutpāda) emphasizes that everything arises from causes and conditions. This means that all things, including the Dharma itself, exist only in relation to other factors. Since the Dharma does not exist independently but only in a web of interrelated causes, it is considered "empty" of any inherent nature.
+
+Thus, **法無 (fǎ wú)**, in the context of the Middle Way, highlights the emptiness of all phenomena, including the Dharma. It shows that while phenomena exist conventionally and can serve a functional role in our experience and practice, they do not have an unchanging, independent essence. This understanding allows for the liberation from attachment and suffering by recognizing the interdependent and impermanent nature of all things.
+
+## **法無** in Chinese
+
+- **法 (fǎ)**: This character refers to the Dharma, the teachings of the Buddha, or the natural laws that govern the universe. It is the truth or path in Buddhism.
+- **無 (wú)**: This character means "nothingness," "without," or "absence."
+
+So, **法無 (fǎ wú)** can be understood as "no Dharma" or "Dharma is absent" in a certain context, which can point to the idea that there is no fixed, independent, or permanent Dharma. In Mahayana Buddhism, especially in the doctrine of **emptiness** (śūnyatā), it can refer to the notion that the Dharma (or the teachings of the Buddha) is not an inherent, fixed truth but is instead a fluid and relative teaching, shaped by context, time, and conditions.
+
+Another interpretation could be related to the idea of **"no Dharma"** in the sense that all things, including the Dharma, are empty of inherent self-existence. This aligns with the Mahayana understanding that all phenomena, including Buddhist teachings, are interconnected and lack inherent essence, existing only through dependent origination.
+
+In Buddhism, the term **"法無" (hōmu)** can be understood as the concept of "Dharma" (法) being without inherent existence or without self-nature.
+
+The word "法" (hō or dharma) refers to the teachings, laws, or principles of Buddhism, as well as the ultimate nature of reality.
+
+"無" (mu) means "without" or "nothingness." in japanese
+
+In a Buddhist context, "法無" might be interpreted to refer to the idea that Dharma or phenomena do not possess intrinsic, permanent essence; they are empty of self-nature (a core concept in Mahayana Buddhism).
+
+This reflects the teaching of **emptiness** (śūnyatā), emphasizing that all things are dependent on conditions and arise in relation to other phenomena.
+
+It suggests that nothing, not even the Dharma itself, has an independent, unchanging nature and that all things are interdependent and transient.
+
+This view is central to understanding Buddhist wisdom, which encourages non-attachment to fixed concepts or entities.
+
+## 法無 in the diamond sutra
+
+The **Diamond Sutra** (Vajracchedikā Prajñāpāramitā Sūtra) explores the concept of **emptiness** (śūnyatā) and the idea that all things, including the Dharma, are ultimately without inherent existence. This is central to Mahayana Buddhist thought and is particularly expressed through the Sutra's teachings on non-attachment and the illusory nature of phenomena.
+
+In relation to the concept of **法無 (fǎ wú)**, which refers to the absence or lack of an inherent nature in the Dharma, the Diamond Sutra conveys this idea in several key passages.
+
+One significant passage related to this concept is in Chapter 4 of the Diamond Sutra, where the Buddha speaks to Subhuti:
+
+> **"Subhuti, what do you think? Does a tathagata (Buddha) possess the dharma (teachings) of the tathagata?"**
+> Subhuti replies: "No, World-Honored One. A tathagata does not possess the dharma of the tathagata."  
+> The Buddha says: "Subhuti, if a tathagata had the dharma of the tathagata, he would be subject to attachment. But a tathagata does not possess the dharma of the tathagata, and so he is free from attachment."
+
+This passage reflects the idea that the Dharma (法) is not something fixed or permanent but is beyond conceptualization or attachment. It emphasizes the emptiness of even the teachings (Dharma) themselves, which aligns with the idea that **法無** means the Dharma is ultimately "without" intrinsic existence or permanent essence.
+
+Throughout the Diamond Sutra, the Buddha continually reminds his followers that all phenomena, including teachings and concepts about the Dharma, are **empty** and should not be clung to as fixed truths. This notion of **no inherent essence** is crucial in understanding the concept of **法無** (fǎ wú) in relation to the Diamond Sutra.
+
+## shunyata
+
+The word *shunyata* (often spelled *śūnyatā* in Sanskrit) is a key concept in Buddhist philosophy, especially in Mahayana Buddhism. It is commonly translated as "emptiness." The word can be broken down into two parts:
+
+1. **Śūnya (शून्य)**:
+   - This part of the word means "empty," "void," or "zero." It comes from the root *śūn* (शून) meaning "empty" or "vacant."
+
+2. **-tā (ता)**:
+   - This is a suffix in Sanskrit that is used to form abstract nouns, indicating a state or quality. When attached to *śūnya*, it forms *śūnyatā*, meaning "the quality or state of being empty" or "emptiness."
+
+Thus, *shunyata* refers to the philosophical concept of "emptiness," which in Buddhist thought suggests that all phenomena are empty of intrinsic, independent existence, and that their nature is interdependent and contingent.
+
+## 法無 & chaos
+
+In the context of **chaos**, **法無 (fǎ wú)** can be interpreted in a more abstract or philosophical sense. Here, **法 (fǎ)** still refers to the "Dharma," or the law, principle, or natural order, but **無 (wú)** refers to the idea of "nothingness" or "absence." When combined, **法無** could convey the concept that even the natural order or law (Dharma) is absent, non-existent, or in a state of "chaos" in some way.
+
+This interpretation could be applied in different ways, especially when considering Buddhist views on chaos or disorder:
+
+### 1. **Emptiness of the Dharma in Chaos**  
+
+In Mahayana Buddhism, **emptiness (śūnyatā)** is a core principle, meaning that all phenomena, including the Dharma itself, are empty of inherent existence. In the context of chaos, **法無** could imply that even the laws or principles that usually guide the cosmos or human existence are empty of fixed meaning in chaotic conditions. Chaos, in this sense, might represent the absence of clear, structured laws, revealing the fluid, impermanent, and interdependent nature of all things.
+
+### 2. **The Illusion of Order in Chaos**  
+
+Another way to interpret **法無** in a chaotic context is to view it as a statement on how our perception of law and order (the Dharma) may seem absent in times of disorder or confusion. This could reflect the Buddhist teaching that appearances of order are often illusions, and true understanding lies in seeing through these superficial distinctions to the ultimate truth, which transcends both chaos and order.
+
+### 3. **Chaos as the Nature of Reality**  
+
+In some Buddhist schools, **chaos** or **disorder** is not necessarily negative but can be viewed as the natural state of reality. The concept of **法無** could suggest that the natural order (Dharma) is not something stable or permanent, but something that continuously arises and falls away. In such a view, what appears as chaos is simply a manifestation of the impermanent and interconnected nature of all things. The absence of a fixed Dharma in chaotic situations can be seen as a reminder of the inherent fluidity of reality.
+
+### 4. **Non-attachment to Order**  
+
+Finally, **法無** could express the teaching that in the face of chaos, one should not cling to preconceived notions of law, order, or structure. Just as the Diamond Sutra teaches that even the Dharma itself is empty and not to be grasped or held onto, **法無** in the context of chaos might suggest that attachment to order is ultimately a form of delusion, and one should instead embrace the impermanent and dynamic nature of existence.
+
+In summary, **法無** in the context of chaos can emphasize the emptiness of order, the impermanent and interdependent nature of reality, and the Buddhist teaching that even what seems like chaos is part of the ever-changing, interconnected nature of all things. It reminds us that our attachment to fixed laws or principles is not helpful in understanding the true nature of the universe.

drafts/l3.md

@@ -0,0 +1,13 @@
+WEEK     | DATE   | TOPIC                                          | READING
+---------|--------|------------------------------------------------|-------------
+01       | Jan 8  | Life of Master Bodhidharma (The Author)        | Page 140-141
+02       | Jan 15 | The Essence of Mahayana Practice: By Principle | Page 140-142
+03       | Jan 22 | By Principle                                   | Page 143-145
+04       | Jan 29 | By practice: accepting adversity               | Page 146-148
+05       | Feb 5  | Group Discussion                               | Page 140-148
+No Class | Feb 12 |                                                |
+06       | Feb 19 | By practice: adapting to conditions            | Page 149-150
+07       | Feb 26 | By practice: seeking nothing                   | Page 151-153
+08       | Mar 5  | By practice: acting in accord with the Dharma  | Page 154-156
+09       | Mar 12 | Conclusion: by principle and by practice       | Page 140-156
+10       | Mar 19 | Group Discussion                               | Page 140-156

todocli/todo.txt

@@ -3,3 +3,4 @@
 (A) books video
 dl ul prajnaparamita backup
 (A) oxherding first letter command line and web
+(A) click meditations with logger

todocli/todo.txt.bak

@@ -2,4 +2,5 @@
 (A) precepts and three jewels
 (A) books video
 dl ul prajnaparamita backup
-oxherding first letter command line and web
+(A) oxherding first letter command line and web
+click meditations with logger