UJI Part Three | UJI weaves UJI
“Since we human beings are continually arranging the bits and pieces of what we experience in order to fashion ‘a whole universe’, we must take care to look upon this welter of living beings and physical objects as ‘sometime’ things. Things do not go about hindering each other’s existence any more than moments of time get in each other’s way. As a consequence, the intention to train arises at the same time in different beings, and this same intention may also arise at different times. And the same applies to training and practice, as well as to realizing the Way. In a similar manner, we are continually arranging bits and pieces of what we experience in order to fashion them into what we call ‘a self’, which we treat as ‘myself’: this is the same as the principle of ‘we ourselves are just for a time’.”
In this moment, we engage in the fascinating task of constructing an entire universe within the realm of thought. It's a testament to the remarkable tenacity of the discursive mind that we can create this 'entire universe' so convincingly, even if it's two-dimensional. When we find ourselves captivated by the allure of our inner seducer, it's crucial to remember that it's impermanent. These conceptual constructs, as ephemeral as they are, have a certain beauty in their transience. They emerge, held together by a delicate thread, and fade just as swiftly. Yet, even in their fleeting existence, they don't obstruct the presence of things-as-they-are.
Since we human beings are continually arranging the bits and pieces of what we experience to fashion a whole universe, we must take care to look upon this welter of living beings and physical objects as 'sometime' things. Everything we perceive and experience is transient, and no dharma position cancels or overshadows another.
Consequently, the intention to train arises simultaneously in different beings, and this same intention may also occur at different times. Our intention to train, to practice, and to realize the Way is not bound by linear time. It can manifest simultaneously in multiple beings, each within their own 'sometime,' or arise repeatedly across different times. This recognition helps us appreciate our spiritual journey's shared yet unique nature.
Similarly, we are continually arranging bits and pieces of what we experience to fashion them into what we call 'a self,' which we treat as 'myself.' This process is akin to the principle of 'we ourselves are just for a time.' The self, like all other constructs, is impermanent and ever-changing. We create a notion of 'self' and even urge this self to look beyond its limited perspective. Even in the depths of our delusion, we occasionally catch a glimpse of the one who deludes and are moved to practice.
This realization can be liberating. It allows us to understand that our 'self' is not a fixed, permanent entity but a fluid, dynamic process. Our thoughts, feelings, and identities are all part of the ever-changing flow of existence. By recognizing this, we can let go of our rigid attachment to the self and fully embrace the present moment.
In doing so, we can appreciate that our experiences and our constructed universe do not hinder the true nature of things. They coexist with the reality of things-as-they-are. This understanding helps us to see through the illusions we create and to live more authentically. We learn to see our constructed reality within the fundamental truth of impermanence and interconnectedness.
Each moment is a dharma gate, an opportunity to manifest our true nature. By recognizing the impermanent and interconnected nature of all things, we open ourselves to the profound possibilities of uji. Embracing the transitory nature of our thoughts and the self allows us to respond to life with wisdom and compassion, embodying the essence of uji.
