“[7:49 PM, 4/17/2021] John Tan: I think non-arisen, non-inherentness, illusoriness emptiness have sunk quite deeply in me already.

[8:00 PM, 4/17/2021] Soh Wei Yu: Oic.. any triggers? Or just contemplating mmk (mulamadhyamikakarika)

[8:02 PM, 4/17/2021] John Tan: I dunno but it is more experiential taste. And the understanding of it is clear and firmed. Radiance is overshadowed by such realization and understanding. I am letting it sinks slow and deep.

[8:04 PM, 4/17/2021] Soh Wei Yu: Oic..  What do you mean by radiance is overshadowed, not as important?

[8:21 PM, 4/17/2021] John Tan: Means illusionariness overshadowed radiance”


Joyfully delight in the uninterrupted vision of the objects of the six senses!
Whatever you enjoy, bodhi will blaze more and more.
When one has obtained the power of the supreme presence and become familiar with it,
Meditating means leaving the six sense consciousness free and relaxed!


It is thought that creates the duality of mind and object;
It is wisdom that perceives them as non-dual.
Meditation means understanding there is nothing to enter into or exit from.
Not grasping what appears is the state of self-liberation!

~ Dzogchen book The Supreme Source


Buddha attained enlightenment while meditating under a bodhi tree for 49 days. He frequently spent months each year in forests practicing mindfulness of breathing, even after his enlightenment, as a pleasant abiding and to set a good example to his students. He died peacefully in a forested area. 
It is my recommendation that all Buddhists should meditate often in nature, under a tree, etc. 
(Of course, meditation goes far beyond that, it should be 24/7)

 [10:05 PM, 4/12/2021] Soh Wei Yu: malcolm (Acarya Malcolm Smith):

 MMK refutes any kind of production other than dependent origination. It is through dependent origination that emptiness is correctly discerned. Without the view of dependent origination, emptiness cannot be correctly perceived, let alone realized. The MMK rejects production from self, other, both, and causeless production, but not dependent origination. The MMK also praises the teaching of dependent origination as the pacifier of proliferation in the mangalam. The last chapter of MMK is on dependent origination. The MMK nowhere rejects dependent origination, it is in fact a defense of the proper way to understand it. The only way to the ultimate truth (emptiness) is through the relative truth (dependent origination), so if one’s understanding of relative truth is flawed, as is the case with all traditions outside of Buddhadharma, and even many within it, there is no possibility that ultimate truth can be understood and realized.


 Buddhism does not define “individual minds” as such, but rather discrete, momentary continuums which arise from their own causes and conditions. In short, jivas, pudgalas, atmans, etc., do not function as defined by their proponents, so they are negated.


 Things appear to be discrete, so we label them “discrete.” If things appear to be nondiscrete, we are not able to label them as discrete. For example, from a distance a mountain does not appear to be composed of discrete parts, so we label that appearance “mountain.” When we get closer, we see there are many parts, and what was formally labeled a mountain gets redefined into slopes, peaks, ravines, and so on. When we meet someone, we label that person a self, a person, a living being, but these labels attached to appearances will not bear analysis. It’s the same with mental continuum’s, even the notion of mental continuum will not bear ultimate analysis, but since the cause and result of karma, etc., appear to be discrete, mind streams are, conventionally speaking, discrete, because there is an observable function.. If we wish to aggregate minds, we refer to all consciousnesses as the dhatu of consciousness, just as we refer to aggregated elements as the space dhatu, etc.


 The argument that a knower is a self has already been advanced and dismantled in Buddhist texts. If a knower can have many cognitions, it already has many parts and cannot be a unitary or an integral entity. We are therefore not operating here at a position prior to recognizing discrete entities, the very fact that our minds (citta) are variegated (citra) proves the mind is not an integral entity, proves it is made of parts, and since those cognitions happen sequentially, this proves the mind is also impermanent, momentary, and dependent. So, it is impossible for a conventional knower to be a self.

[10:10 PM, 4/12/2021] John Tan: The DO part is really good.
[10:11 PM, 4/12/2021] John Tan: When did malcom say that?  Recently or in the past?
[10:11 PM, 4/12/2021] Soh Wei Yu: oic..
[10:11 PM, 4/12/2021] Soh Wei Yu: https://www.dharmawheel.net/viewtopic.php?f=66&t=36315&p=577078#p577078
[10:11 PM, 4/12/2021] Soh Wei Yu: from above
[10:12 PM, 4/12/2021] Soh Wei Yu: the others from here https://www.dharmawheel.net/viewtopic.php?f=50&t=36283&p=577115#p577115

[10:30 PM, 4/12/2021] John Tan: Many misunderstand that oh ultimately it is empty and DO is conventional therefore conceptual so ultimately empty non-existence.  

We must understand what is meant by empty ultimately but conventionally valid.  Nominal constructs are of two types, those that are valid and those that r invalid like "rabbit horns".  Even mere appearances free from all elaborations and conceptualities, they inadvertently manifest therefore the term "appearances".  They do not manifest randomly or haphazardly, they are valid mode of arising and that is dependent arising.  When it is "valid" means it is the acceptable way of explanation and not "rabbit horn" which is non-existence.  This part I mentioned in my reply to Andre.