111Jackson PetersonSoh Wei Yu no, this is misunderstood by the mind of Soh, but Soh is not the mind which misunderstands:There is No Connection between Awareness and MindThe primary delusion, exists only at the level of the mind, nowhere else, and that mind isn’t “me, isn’t mine and isn’t true identity”. Mind is not Awareness. Reflections are not the mirror.It is when the mind, all on its own, develops a sense of being a real self-identity generated as its own “me” feeling, that the story of “me” begins. It would be like in the moment that some super-computer suddenly started computing regarding its own existence and identity, and began obsessing endlessly about its own imagined self definitions.When thoughts (computations) occur like “I decide” or “I think” or “I remember” or “I prefer” or “l believe” or “I am”; all the “I’s” at the beginning of those phrases belongs to the mind representing its own imaginary sense of agency as being a thinker, decider, believer, recaller, as one who prefers or one who claims existence or being.No actual entity exists in the mind who actually is doing any of that mental activity (computation). Mental activities (computations) occur on their own according to dependent origination (cause and effect) as natural organic processes; just like atmospheric conditions do.No one is doing “identification” as the establishing of various identities. The sense of personal identity and selfhood is purely a construction of the mind, as the mind’s own self-organizing activity, not that of awareness, because awareness has nothing to do with what the mind thinks, believes or conceives. Awareness and mind have no connection. You are awareness, not mind. Only the mind thinks otherwise and awareness doesn’t think.Just like your computer and all its soft-ware programs are sitting on your desk across the room from you. There is no identity confusion between you over here and the computer over there (we hope!). Mind and Awareness are also always completely separate. But Awareness also doesn’t “use” a mind like humans use a computer. Awareness is totally inactive and all pervasive like infinite space.The saying “we create our world and self through our own thinking and concepts”, erroneously implies that there actually exists a real entity that creates its world through thoughts and concepts as the “we” in the saying. But there is only the impersonal mind generating multiple computations regarding itself and its surroundings. No living ghost is in that mental machine or bio-computer running it.There is absolutely no entity who “uses” the mind to think thoughts. There is only the mind engaged in “thinking” like the heart engages in pumping. There is no one in the heart doing the pumping, just like there is no one in the mind doing the thinking and no one who is believing those thoughts.Awareness doesn’t do anything mental or intentional, it just “knows” and “is”.Awareness doesn’t become “identified” with the mind; identification occurs only within the mind as its own computational process of assuming illusory self-defining identities. The mind is its own self-organizing processes, no one is running it.When the mind ceases generating or computing an “I” reference point, no other active “I” nor sense of self remains.If concepts arise like “my mind, my memories, my thoughts, my beliefs”, those thoughts actually refer to the mind’s ownership of those mental phenomena. Awareness doesn’t “own” or do anything, it simply is only the cognitive “presence” that “knows”.Prasangika and Madhyamaka merely relate to and describe mental processes or computations and their reifications occurring within the mind (sem), but has nothing to say about awareness itself.When awareness is absent of mind, and suddenly there arises a sense of “falling back into karmic mind” again, the “one” who is falling back into karmic mind, is only the karmic mind generating its own self-identity experiencing its own mental experienceof “falling back”.Awareness never moved or relapsed or “fell back” into karmic mind. Awareness just “knows” that mental experience is occurring within the mind.As taught in Dzogchen, Pali Buddhism, Samkhya and Advaita; a differentiation (viveka, vivicca) has to occur between mind and Awareness. The Awareness doesn’t do the “differentiating”, the mind does. The mind can suddenly compute that no self identity of any kind can be found to exist within its own mental processes, and the mind’s “I” making abruptly ceases.“Identification” as establishing being a real “someone” or something, was found to be a futile computing effort by the mind, and it ceases doing so. This is much like when the mind ceases generating the idea of snake, when the coiled rope is seen to be only a rope. The mind abandons that snake-making activity. The mind, like a computer, has its own built-in “auto-correct” mechanism. No one, no “self”realized the mistake. But the mind generates the thought “I realized the mistake” after it personalizes its auto-correct computational mechanism by falsely attributing the corrective action to an imaginary, mind-made self.Another mistaken notion is that somehow awareness could become “distracted”. Or that awareness could exercise attention towards various mental or perceptual objects or even upon itself. Attention, mindfulness and focus are capacities that belong only to the mind, not Awareness. Awareness is always still, serene and unmoving like empty aware, all pervasive space.Just like it looks like there is an entity in the pumpkin: , there isn’t and similarly there is no personal self-entity existing in the mind nor one existing out of the mind.Not seeing this, is the mind’s “trick”, while seeing this, is the real “treat”.1Eduardo de CarvalhoSoh Wei Yu "In Tantra, they practise three contemplations. They follow after thoughts. There are different types of thoughts — good thoughts, bad thoughts. This Tantra teaching focuses on good thoughts, while bad thoughts are negative emotions — anger, desire, jealously, pride, ignorance and so forth. Those are bad thoughts. So there are good and bad thoughts. Your Guru Yoga is a good thought. But still it's a thought nevertheless. Your bodhichitta is a thought."Soh Wei YuBut as the Mahamudra teacher Gharwang Rinpoche said,“Understanding these qualities of the mind—its essence, nature, and characteristics—is fundamental to the features of mahāmudrā practice. For example, in mahāmudrā practice, you may encounter the instruction to not abandon thoughts. This might sound very strange to meditators from other traditions, but if you really understand the nature of the mind, then you will understand the profundity of this instruction. Thoughts are not harmful things in and of themselves. The final goal of mahāmudrā practice is not the cessation of all thoughts. This is not something that we strive for. It is said in the mahāmudrā tradition the essence of thought is the dharmakāya, the truth body of a buddha. So, in a certain sense, practicing with the aim to abandon thought would be like aiming to abandon the dharmakāya. In fact, many mahāmudrā masters say that when thoughts arise, they feel so happy and joyful because, for them, more thoughts means more opportunity to experience the dharmakāya.” - Mahamudra: A Practical GuideSession Start: Monday, September 22, 2008(12:31 PM) AEN: hi i replied u just now(12:31 PM) AEN: i mean forum(12:54 PM) Thusness: don't talk about effortless and spontaneity(12:54 PM) Thusness: if we look at Isis question, why is it so?(12:54 PM) Thusness: why is there fear and phobia?(12:55 PM) Thusness: What is mind?(12:56 PM) AEN: bcos of past experiences right(12:56 PM) AEN: like something happened before(12:56 PM) AEN: and so when he/she experience something (like dog)(12:57 PM) AEN: then he/she will react through conditioned thinking(12:57 PM) AEN: so give rise to fear(12:57 PM) Thusness: u r using logical reasoning(12:57 PM) AEN: its like habitual reaction(12:58 PM) AEN: or karmic propensity?(12:58 PM) Thusness: all experiences that resulted has just one impact, they becomes imprints(12:58 PM) AEN: oic(12:58 PM) Thusness: so what is mind?(12:58 PM) AEN: imprints and mental activities?(12:58 PM) Thusness: u must feel it(12:59 PM) Thusness: it is not an entity...(12:59 PM) Thusness: it is a tendency(12:59 PM) Thusness: that is not as an entity...u still have that sensation as if it is a Witness, an entity because u cannot feel this truth yet.(1:00 PM) Thusness: can u see that mind As an arising tendency(1:01 PM) AEN: the other day when meditating i had a sense suddenly that my entire mind is just tendencies arising, and there is like no thinker(1:01 PM) Thusness: yesSoh Wei Yu(1:02 PM) Thusness: u must first feel this truth with ur entire being(1:02 PM) Thusness: like what Jeff Foster said, 'YOU' r just an arising thought(1:02 PM) AEN: oic(1:02 PM) Thusness: don't worry too much how it arises and how it subsides(1:03 PM) Thusness: for now, u must see 'what is'(1:03 PM) Thusness: a thought arises, then subsides(1:03 PM) Thusness: then sound, then subsides(1:03 PM) Thusness: then another thought arises(1:04 PM) Thusness: what is thought?(1:04 PM) AEN: just thought lor(1:04 PM) AEN: awareness?(1:04 PM) Thusness: no good(1:04 PM) AEN: its like a kind of phenomena just like sound, sight, etc(1:05 PM) AEN: but a different kind(1:05 PM) Thusness: very good(1:05 PM) Thusness: very good.(1:05 PM) Thusness: what sort of phenomena?(1:05 PM) AEN: dunnu how to describe it leh(1:05 PM) AEN: mental phenomena?(1:05 PM) Thusness: haha...(1:05 PM) Thusness: yes what is it like?(1:06 PM) AEN: images recalled, mental reasoning, arising in the mind?(1:07 PM) Thusness: yes(1:07 PM) AEN: words, etc(1:07 PM) Thusness: but what that is more important, it is a 'knowing' or 'luminous' phenomenon(1:07 PM) AEN: icic..(1:08 PM) Thusness: an arising thought, then another arising thought(1:08 PM) AEN: oic..(1:08 PM) Thusness: each thought is 'luminous'(1:08 PM) Thusness: first u must know this(1:08 PM) Thusness: but if u see it from all previous experiences, u 'see' differently.(1:09 PM) Thusness: what is seen is 'An Eternal Witness' sort of experience.(1:09 PM) Thusness: is it not true?(1:10 PM) AEN: yea(1:10 PM) AEN: and theres a subtle tendency to push away all thoughts rather than simple see everything as it is(1:10 PM) AEN: or rather(1:10 PM) AEN: attempt to be the background awareness(1:10 PM) Thusness: yes the tendency to push, to relate to a 'center' a source(1:10 PM) Thusness: to be a container, a background(1:11 PM) Thusness: u must feel the differences(1:11 PM) AEN: icic..(1:12 PM) Thusness: it is just a tendency to relate back to a source and refuses to 'see' what is.(1:13 PM) Thusness: every arising of a thought carries with it deeply rooted imprints(1:13 PM) Thusness: that 'blinds'(1:13 PM) AEN: oic..(1:14 PM) AEN: and the eternal witness is the thought of what is and what isnt awareness right, then becomes a tendency(1:14 PM) AEN: to sink back to a center(1:14 PM) Thusness: yesSoh Wei Yu(1:14 PM) Thusness: but first u must understand 'thought'(1:14 PM) AEN: icic..(1:15 PM) Thusness: a thought is luminous(1:15 PM) Thusness: a luminous arising mental phenomena(1:15 PM) AEN: oic..(1:15 PM) Thusness: isn't it?(1:16 PM) AEN: yes(1:16 PM) Thusness: besides that what else? Isn't it always so?(1:16 PM) Thusness: 'You r just an arising thought'(1:17 PM) Thusness: a luminous thought at this moment 'looking' back, relating(1:17 PM) Thusness: pondering(1:17 PM) Thusness: in thinking, there is only thoughts(1:17 PM) AEN: oic..(1:17 PM) Thusness: now meditate on the stanza(1:18 PM) Thusness: in thinking there is only thought(1:18 PM) Thusness: in hearing, there is only sound(1:18 PM) Thusness: just this two lines is enough(1:19 PM) AEN: icic..(1:21 PM) AEN: so whenever thoughts, tendency arise, we should just experience the thought as it is(1:21 PM) AEN: as luminous(1:21 PM) Thusness: no(1:22 PM) Thusness: u must first understand clearly what is meant by no-self(1:23 PM) Thusness: but know what is thought first.(1:23 PM) Thusness: then understand anatta(1:23 PM) AEN: oic..(1:31 PM) Thusness: What is the different between in 'thinking, no thinker' and in thinking, only thoughts?(1:31 PM) AEN: the luminosity of the thought is not thoroughly experienced even though there is insight into no split?(1:31 PM) AEN: i dunno(1:32 PM) Thusness: until u understand, then tell me.(1:32 PM) Thusness:(1:32 PM) AEN: lol ok(1:35 PM) AEN: in thinking, only thought, means each thought is discrete and complete?(1:35 PM) AEN: no linking(1:37 PM) AEN: before that there is still chaining of one thought with another?(1:39 PM) Thusness: okie..so so only...anyway u have not understood the real essence of being unsupported, discrete and complete yet.(1:40 PM) AEN: icic..(1:40 PM) Thusness: just meditate on the first 2 lines : in thinking, just thoughts and in hearing, just sound(1:40 PM) AEN: okSoh Wei Yu2006:(10:51 PM) John: there is a passage ken wilber wrote...i m looking for it.(10:57 PM) John: Rather, the very deepest part of you is one with the entire Kosmos in all its radiant glory. You simply are everything that is arising moment to moment. You do not see the sky, you are the sky. You do not touch the earth, you are the earth. You do not hear the rain, you are the rain. You and the universe are what the mystics call "One Taste."(10:59 PM) John: This is not poetry. This is a direct realization, as direct as a glass of cold water in the face. As a great Zen Master said upon his enlightenment "When I heard the sound of the bell ringing, there is no bell and no I, just the ringing."(11:00 PM) John: 1997 Journal Sunday, March 9(11:01 PM) John: There is no inside and no outside, no in here versus out there. The nondual univese of One Taste arises as a spontaneous gesture of your own true nature. You can taste the sun and swallow the moon, and centuries fit in the palm of your hand.(11:01 PM) John: all these are experiences of anatta. (comment: John would later clarify that while Ken Wilber's experience is non-dual, the view is of substantial non-dual rather than anatta, i.e. One Mind / Thusness Stage 4)(11:02 PM) John: but sinking back to the source.(11:02 PM) John: that is why non inherent nature, emptiness nature of Presence is very important.(11:02 PM) John: one sees the luminosity but forgotten about its emptiness nature(11:03 PM) John: this will cause one to overlook karma.(11:03 PM) John: Presence has no self, nor otherness(11:03 PM) John: it also IS and the IS arises and ceases(11:04 PM) John: this rises, that arises(11:04 PM) John: and ISness is that arising as well as ceasing(11:04 PM) John: the nature is empty.(11:05 PM) John: when one sink back to the source and say pure consciousness without object is the highest....then one falls.(11:05 PM) John: manifested and unmanifested are one. A stage that has entry and exit isn't the expression of dharma.(11:06 PM) AEN: oic..(11:07 PM) AEN: but when one says 'all is consciousness' there isnt distinction between manifested and unmanifested rite(11:08 PM) John: there is discernment, there is no discrimination. One understand clearly the emptiness nature of our nature. The clarity will deepens even further if we understand this.(11:09 PM) John: now...why is there deep sleep and dreams?(11:09 PM) AEN: conditions?(11:09 PM) John: yes(11:10 PM) John: when one is aware of a dreamless state, why so?(11:10 PM) John: when one is aware of dream, why so?(11:10 PM) John: because our nature is empty(11:11 PM) John: that is why dreamless state to dream to waking(11:11 PM) John: when we say Presence, is ringing the same as the color 'green'?(11:12 PM) AEN: icic..(11:12 PM) AEN: nope(11:12 PM) John: but the ringing is total presence without 'I'(11:13 PM) John: sames goes to color(11:13 PM) John: does our buddha nature fail to discern?(11:13 PM) John: sky is me, the rain is me....how come?(11:14 PM) John: one knows the luminosity but fail to see the emptiness nature.(11:14 PM) John: this is what i say why buddha fall into samsara.(11:14 PM) AEN: oic(11:14 PM) John: there is a thread right?(11:15 PM) AEN: which thread?(11:15 PM) John: why buddha has fallen...(11:15 PM) AEN: yes(11:17 PM) John: http://budhdhism.sgforums.com/?action=thread_display...(11:17 PM) John: eheheh(11:17 PM) AEN: yea(11:17 PM) AEN: lol(11:18 PM) John: too brilliance bright result in the fall.(11:19 PM) AEN: icic..(11:20 PM) John: If the nature of mind is this all-pervading, brilliant union of luminosity and emptiness, ungraspable, how is it that it could be obscured, even for a moment, let alone lifetime after lifetime?(11:20 PM) John: how pitiful if one gone through all the stages of fruition and fall.(11:21 PM) AEN: oic..(11:21 PM) AEN: fall as in how? go back to samsara?(11:22 PM) John: depending on ones condition(11:23 PM) AEN: oic(11:43 PM) John: Sunday, April 27 1997No, as you rest in Witness -- realizing, I am not objects, I am not feelings, I am not thoughts -- all you will notice is a sense of Freedom, a sense of liberation, a sense of Release....(11:43 PM) John: does buddhism teach this?(11:43 PM) AEN: oic wat about it(11:43 PM) AEN: oops(11:43 PM) AEN: sorry din scroll down(11:44 PM) AEN: skhandas are empty of self yes... but not sure about resting in witness(11:45 PM) John: there is no I am feelings, I am thinking...(11:45 PM) John: feeling alone there is, no feeler(11:45 PM) John: empty phenomenon rolls(11:46 PM) John: actually the feeling is the emptiness nature of our buddha mind.(11:46 PM) John: disassociation is not it, association is also not it.(11:47 PM) John: by disassociating it and say the source is in direct contradiction.(11:47 PM) John: then why is one with the sky, the rain?(11:47 PM) John: but not thoughts and feelings(11:47 PM) AEN: icic..(11:47 PM) John: so some i associate, some don't associate(11:48 PM) AEN: lol(11:48 PM) AEN: oh theres something i just read recently(11:48 PM) John: when the emptiness nature is clear, there is no problem with all these.
Soh Wei YuEduardo de Carvalho Jax is both a nihilist and an eternalist.“-- There are some who show they are weary (or fatigued) about practicing something profound (like Dzogchen); they say that all phenomena are primordially liberated; they argue that they (themselves) are naturally liberated, and being carried away by these numerous reasons (or quotes), they do not practice (formally) and thus signs of success do not arise, nor (liberating) experiences. They say they are (already) Buddhas and don’t practice virtues; they are those who don’t give up vices. These are people (advocating) a nihilist view (chad par lta ba rnams).” - Dampa Deshek an early Nyingma master of Sems-sde | The General Outline of the Great Perfection, rDzogs chen spyi chings, p. 718-7193Soh Wei YuIt is unfortunate that you people hold such false views that causes one to abandon any chance of liberation."Some say: 'Cause and effect, compassion and merits are the dharma for ordinary people, and it will not lead to enlightenment. O great yogis! You should meditate upon the ultimate meaning, effortless as space.'These kinds of statements are the views of the utmost nihilism, they have entered the path of the most inferior. It is astonishing to expect the result while abandoning the cause."- Dzogchen master Longchenpa1Soh Wei YuLongchenpa on NihilismFrom Finding Rest in the Nature of Mind.Those who scorn the law of karmic cause and fruitAre students of the nihilist view outside the Dharma.They rely on the thought that all is void;They fall in the extreme of nothingnessAnd go from higher to lower states.They have embarked on an evil pathAnd from the evil destinies will have no freedom,Casting happy states of being far away.”The law of karmic cause and fruit,Compassion and the gathering of merit -All this is but provisional teaching fit for children:Enlightenment will not be gained thereby.Great yogis should remain without intentional action.They should meditate upon reality that is like space.Such is the definitive instruction.”The view of those who speak like thisOf all views is the most nihilist:They have embraced the lowest of all paths.How strange is this!They want a fruit but have annulled its cause.If reality is but a space-like void,What need is there to meditate?And if it is not so, then even if one meditatesSuch efforts are to no avail.If meditation on mere voidness leads to liberation,Even those with minds completely blankAttain enlightenment!But since those people have asserted meditation,Cause and its result they thus establish!Throw far away such faulty paths as these!The true, authentic path assertsThe arising in dependence of both cause and fruit,The natural union of skillful means and wisdom.Through the causality of nonexistent but appearing acts,Through meditation on the nonexistent but appearing path,The fruit is gained, appearing and yet nonexistent;And for the sake of nonexistent but appearing beings,Enlightened acts, appearing and yet nonexistent, manifest.Such is pure causality’s profound interdependence.This is the essential pithOf all the Sutra texts whose meaning is definitiveAnd indeed of all the tantras.Through the joining of the two accumulations,The generation and completion stages,Perfect buddhahood is swiftly gained.Thus all the causal processesWhereby samsara is contrived should be abandoned,And all acts that are the cause of liberationShould be earnestly performed.High position in samsaraAnd the final excellence of buddhahoodWill speedily be gained.- Finding Rest in the Nature of Mind (vol 1)--------------------Also by Longchenpa:"To reject practice by saying, ‘it is conceptual!’ is the path of fools. A tendency of the inexperienced and something to be avoided.”— LongchenpaDin Robinson"It is astonishing to expect the result while abandoning the cause."Isn't the cause always grasping (from the point of view of the separate self... of someone who exists in time and space and needs to know in order to navigate this existence) ?Soh Wei YuDin Robinson The cause is referring to the two accumulations of merit and wisdom.Longchenpa:“The Fifteenth Word of AdviceProffering mindless talk on emptiness and disregarding cause and effect,You may think that non-action is the ultimate point of the Teaching;Yet to abandon the two accumulations will destroy the good fortune of spiritual practice.Integrate them both! This is my advice from the heart.”Padmasambhava:“Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter,But where the oil is not obtained without pressing and the butter is not obtained without churning,So all sentient beings, even though they possess the actual essence of Buddhahood,Will not realize Buddhahood without engaging in practice.If he practices, then even a cowherd can realize liberation.Even though he does not know the explanation, he can systematically establish himself in the experience of it.(For example) when one has had the experience of actually tasting sugar in one's own mouth,one does not need to have that taste explained by someone else.” - http://www.awakeningtoreality.com/.../self-liberation...2Soh Wei YuThat's not the important point.If one's view is clear and not verbal, one is able to overcome mental afflictions just by sustaining rigpa. If one finds that one comes under the control of afflictions, then one is far from liberation or Buddhahood.With rigpa (knowledge of one's nature) as basis, one's actions are free from being born out of uncontrolled mental afflictions (all the passion, aggression and delusion), I-making or mine-making and all the associated graspings. All these without the need to follow arbitrary rules and conventions.“Mr. JK said: What you're describing is the duality found in Christianity. saying we are impure and must better ourselves.Kyle Dixon replied: Not at all, this is literally the teaching of Dzogchen, Śrī Siṃha one of the original Dzogchen masters, who was Padmasambhava’s guru, states:This is acceptable since a so called “primordial buddhahood” is not asserted. Full awakening is not possible without being free of the five afflictions... It is not possible for wisdom to increase without giving up afflictions. Wisdom will not arise without purifying afflictions. (Bolded and emphasized by Soh)Likewise, Khenpo Ngachung, one of the greatest luminaries of recent times states:In any system of sutra or tantra, without gathering the accumulations and purifying obscurations, Buddhahood can never be attained. Though the system of gathering accumulations and purifying obscurations is different, in this respect [dzogchen] is the same.Longchenpa states:All phenomena of samsara depend on the mind, so when the essence (ngo bo) of mind is purified, samsara is purified... The essence of mind is an obscuration to be given up. The essence of vidyā is pristine consciousness (ye shes) to be attained... That being so, it is very important to differentiate mind and pristine consciousness because all meditation is just that: all methods of purifying vāyu and vidyā are that; and in the end at the time of liberation, vidyā is purified of all obscurations because it is purified of the mind.Even Tulku Urgyen Rinpoche, Mingyur Rinpoche’s father, states:Purification happens through training on the path. We have strayed from the basis and become sentient beings. To free the basis from what obscures it, we have to train. Right now, we are on the path and have not yet attained the result. When we are freed from obscuration, then the result - dharmakāya - appears... the qualities of the result are contained in the state of the basis; yet, they are not evident or manifest. That is the difference between the basis and the result. At the time of the path, if we do not apply effort, the result will not appear.Thus there is still much for you to understand about how Dzogchen actually works. You are only speaking of the side of the nature, the state of Dzogchen, but the side of appearances, the side of the practitioner, is not pure and perfect just yet. The two sides meet when the practitioner recognizes that nature, which is not presently known, and trains in the method and view.5” – Kyle Dixon, 2021, krodha (u/krodha) - Reddit1Soh Wei Yu“There are three traditional methods of dealing with emotions: abandoning them, transforming them, and recognizing their nature. All three levels of Buddhist teaching, all three yanas, describe how to deal with disturbing emotions. It is never taught, on any level, that one can be an enlightened buddha while remaining involved in disturbing emotions - never. Each level deals with emotions differently.…Just like darkness cannot remain when the sun rises, none of the disturbing emotions can endure within the recognition of mind nature. That is the moment of realizing original wakefulness, and it is the same for each of the five poisons.…In any of the five disturbing emotions, we do not have to transmute the emotion into empty cognizance. The nature of the emotion already is this indivisible empty cognizance.” - Vajra Speech, Tulku Urgyen Rinpoche“Why would you accept afflictive emotions? They are afflictive and are the root cause of suffering.Either you renounce them, transform them or self-liberate them. But you certainly don't accept them. That way just leads to further rebirth in samsara.M” – Dzogchen teacher Acarya Malcolm Smith“We do bad things, non-virtuous things, because we are afflicted. Afflictions are never a part of oneself but they do define us as sentient beings. If you want to stop being a sentient being and start being an awakening being you have to deal with your afflictions via one of three paths I mentioned.Why am I a sentient being and not a Buddha? Because I am subject to afflictions. How do I become a Buddha? By overcoming afflictions and attaining omniscience. How do I begin? By setting out on one of the three paths, depending on my capacity.” – Dzogchen teacher Acarya Malcolm Smith1Eduardo de CarvalhoSoh Wei Yu Just Semde examples:"The views of the auditors (shravakas) the hermits (pratyekabuddhas) the bodhisattvas, the adepts of three lower tantras (carya, kriya and yoga tantra), and adepts of the creative and fulfillment phases of atiyoga, all retain concrete reference points due to biased interpretation of the two truths—absolute and relative. Since those views indicate minds still caught in dualistic traps, their views do not facilitate recognition of self-sprung awareness, and, therefore, are mistaken, perverse views. Corrupting and deviating from reality, those views are the wishful thinking of desirous minds."Vyākhyātantra: Total Illumination of the Bindu11Jackson PetersonSoh Wei Yu Semde view:Longchenpa clarifies the Dzogchen view:"Because Awareness (Rigpa) has no finite essence, and because suchness and deliberate activity are mutually exclusive, and because Awareness is already timelessly and spontaneously present, nothing need be done concerning levels of realization on which to train, spiritual paths to traverse, mandalas to visualize, empowerments to be bestowed, paths to cultivate in meditation, samaya to uphold, enlightened activities to accomplish, and so forth. This is because there is no need to accomplish anew what is already timelessly and spontaneously accomplished. If there were such need, it would be inappropriate to use the conventional designation "spontaneously present and uncompounded." And it would follow that dharmakaya was subject to destruction, because it would be compounded, and this because it would be created by causes and conditions." (practices etc.) Longchenpa, Choying Dzod, A Treasure Trove of Scriptural Transmission, page 120, first paragraph. Padma Publications.Page 190: first main paragraph:Longchenpa writes: "Since all phenomena are timelessly free, nothing need be done to free them anew through realization."Next paragraph: "“Even the thought that freedom comes about through “direct introduction” is deluded. One strives to free this essence from whatever binds it, but nothing need be done to free it, for unobstructed Awareness, which has never existed as anything whatsoever, does not entail any duality of something to be realized and someone to realize it. There is equalness because nothing is improved by realization or worsened by it's absence, so there is no need for any adventitious realization. And because there never has existed anything to realize- for the ultimate nature of phenomena is beyond ordinary consciousness- to speak of realization on even the relative level is nothing but deluded. What can be shown at this point is the transcendence of view and meditation, in which nothing need be done regarding realization, nothing need be “directly introduced”, and no state of meditation need be cultivated. So there is the expression 'it is irrelevant whether or not one has realization'."Longchenpa:All is Perfect!"Perfection in awakened mind” refers to the fact that all phenomena— all appearances and possibilities—regardless of’ how they manifest, whether perceived as pure or impure, are fundamentally subsumed within the scope of naturally occurring timeless awareness, arise within that scope, and abide within that scope. The situation is similar to the way in which a person’s state of sleep, and the various dream images that manifest therein, are subsumed with in the scope of that person’s awareness, arise within that scope, and are dependent on that scope. And so there is perfection in mind itself, awakened mind."Longchenpa discusses whether some may need to do practices if they haven’t realized rigpa awareness:"They may ask whether, even so, we still need to do these things (practices), because we have not yet reached that level?”“This is our reply: Kye, unfortunate ones! Going from one place to another does not exist. Since there is no going, there is no reaching. What you are doing is ludicrous! It is like trying to go somewhere else than where you are in order to look for yourselves. According to our scriptures, people like you have only superficial understanding, and the way you live is a disgrace! "Longchenpa:"Awareness abides as the aspect which is aware under any and all circumstances, and so occurs naturally, without transition or change."1Jackson PetersonLongchenpa clarifies the Dzogchen view:"Because Awareness (Rigpa) has no finite essence, and because suchness and deliberate activity are mutually exclusive, and because Awareness is already timelessly and spontaneously present, nothing need be done concerning levels of realization on which to train, spiritual paths to traverse, mandalas to visualize, empowerments to be bestowed, paths to cultivate in meditation, samaya to uphold, enlightened activities to accomplish, and so forth. This is because there is no need to accomplish anew what is already timelessly and spontaneously accomplished. If there were such need, it would be inappropriate to use the conventional designation "spontaneously present and uncompounded." And it would follow that dharmakaya was subject to destruction, because it would be compounded, and this because it would be created by causes and conditions." (practices etc.) Longchenpa, Choying Dzod, A Treasure Trove of Scriptural Transmission, page 120, first paragraph. Padma Publications.Page 190: first main paragraph:Longchenpa writes: "Since all phenomena are timelessly free, nothing need be done to free them anew through realization."Next paragraph: "“Even the thought that freedom comes about through “direct introduction” is deluded. One strives to free this essence from whatever binds it, but nothing need be done to free it, for unobstructed Awareness, which has never existed as anything whatsoever, does not entail any duality of something to be realized and someone to realize it. There is equalness because nothing is improved by realization or worsened by it's absence, so there is no need for any adventitious realization. And because there never has existed anything to realize- for the ultimate nature of phenomena is beyond ordinary consciousness- to speak of realization on even the relative level is nothing but deluded. What can be shown at this point is the transcendence of view and meditation, in which nothing need be done regarding realization, nothing need be “directly introduced”, and no state of meditation need be cultivated. So there is the expression 'it is irrelevant whether or not one has realization'."Longchenpa:All is Perfect!"Perfection in awakened mind” refers to the fact that all phenomena— all appearances and possibilities—regardless of’ how they manifest, whether perceived as pure or impure, are fundamentally subsumed within the scope of naturally occurring timeless awareness, arise within that scope, and abide within that scope. The situation is similar to the way in which a person’s state of sleep, and the various dream images that manifest therein, are subsumed with in the scope of that person’s awareness, arise within that scope, and are dependent on that scope. And so there is perfection in mind itself, awakened mind."Longchenpa discusses whether some may need to do practices if they haven’t realized rigpa awareness:"They may ask whether, even so, we still need to do these things (practices), because we have not yet reached that level?”“This is our reply: Kye, unfortunate ones! Going from one place to another does not exist. Since there is no going, there is no reaching. What you are doing is ludicrous! It is like trying to go somewhere else than where you are in order to look for yourselves. According to our scriptures, people like you have only superficial understanding, and the way you live is a disgrace! "Longchenpa:"Awareness abides as the aspect which is aware under any and all circumstances, and so occurs naturally, without transition or change."Jackson Peterson“We can formulate the following logical reasoning: Karmic actions and results are mere appearances devoid of true existence, because no self, no actor, exists to perform them. This is a valid way to put things because if the self of the individual does not exist, there cannot be any action, and therefore there cannot be any result of any action either."Khenpo Tsulstrim GyamtsoKhenpo continues:"Someone might ask, “Isn’t it nihilistic to think that karmic actions and their results do not exist?” In fact, this is not a nihilistic view because there exists no self to have any nihilistic view. There can be a nihilistic view only if there is someone to hold it, but since there is no one to have any view, then there can be no nihilism. Furthermore, since the thought of nihilism neither arises nor abides nor ceases, there can be no nihilism in genuine reality. Genuine reality transcends the conceptual fabrications of realism and nihilism. It transcends karmic actions and results, and the absence of karmic actions and results as well. If karmic actions and their results do not exist in the abiding nature of reality, then what is the quality of their appearance?Nagarjuna describes this in the chapter’s thirty-third verse:“Mental afflictions, actions, and bodies, as well as actors and results, are like cities of imaginary beings, like mirages, and like dreams."Khenpo Tsulstrim GyatsoSoh Wei Yu
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"All of the faults of samsara arise from the deluded mind which apprehends a personal self or a self of phenomena. Since this deluded mind also is adventitious like clouds in the sky, from the beginning neither mixing nor polluting the luminous clarity of the primordial basic nature, these faults are separate from the basic element and suitable to be removed. Therefore, the essence of the basic element is empty of these faults; it is untainted. Without depending on the polluting delusion, the basic element is luminous and clear by its own nature; self-existing wisdom permeates the thusness197 of all phenomena. It is not empty of that which it is inseparable from, the basic element of consummate qualities, because in its essence, this is the basic nature from which it is inseparable—like the sun and its rays of light.
In this way, the naturally abiding heritage is established as the unconditioned essence of the Truth Body, which is primordially endowed with qualities. Due to the potential to be a buddha, the Wisdom Truth Body, without decrease or increase, necessarily resides in the mind-streams of all sentient beings, because in training on the path, the potential to be a buddha is established by the power of fact. Also, since the Truth Body at the time of being a buddha is unconditioned—it is not possible for it to be a conditioned phenomenon that is newly formed by causes and conditions—it is established that “it presently resides as the essence of the buddha.”
Regarding this, some people think, “If it presently resides as the essence of the buddha, why does that omniscient wisdom not dispel the obscurations of these sentient beings?” Or fixating upon the range of meanings of the common vehicle, they think, “Since the buddha is the effect and sentient beings are the cause, the effect being present in the cause is invalidated by reason, using such reasoning as the eating of food would [absurdly entail] the eating of excrement.”
For you who have been guided by merely a limited understanding of the common scriptures and have not trained in the meaning of the extremely profound, definitive meaning sutras, it is no wonder that such qualms have arisen! These [objections of yours], however, are not the case. Why? Although the suchness that is luminous and clear wisdom is present in everything without distinction, when adventitious delusion arises in one’s mind, the basis of designation of samsara is only this deluded mind together with its object; due to this delusion, one’s suchness is not known as it is. For example, when sleeping, due to the power of mental consciousness alone, unrestricted appearances arise such as the body, objects, and eye-consciousness, and so forth. At that time, although the subject and object are observed and apprehended separately, the mental consciousness itself is not able to know its own mode of being, in which the perceived [object] and the perceiving [subject] are not established as different; even though it is not known, there is nothing other than this mode of being. Likewise, all phenomena abide as emptiness; even so, merely being like this does not entail that everyone realizes this, because there is the possibility of delusion—appearances that do not accord with reality.
Therefore, since mind and the wisdom of the essential nature are [respectively] phenomenon and suchness, sentient beings and the Buddha are taught in terms of the mode of appearance and the mode of reality. Thus, using the reason that the effect is present in the cause to invalidate this position is simply not understanding it. In this way, this reasoning is that the evidence of a clear manifestation of the Truth Body at the time of the fruition establishes that the heritage, primordially endowed with qualities, is present at the time of the cause because there is no temporal causality in the mode of reality; nevertheless, in dependence upon the mode of appearance, it is necessarily posited as cause and effect. —LION’S ROAR: EXPOSITION ON BUDDHA-NATURE, 575–79
Duckworth, Douglas; Mipam, Jamgon. Jamgon Mipam: His Life and Teachings (pp. 164-165). Shambhala. Kindle Edition.”Soh Wei Yu“EMPTINESS DEVIATING TO THE BASIC NATURETimeless Deviation to the Nature of Knowables The meditation of inseparable phenomena and emptiness is called “emptiness endowed with the supreme aspect.” Not knowing how emptiness and interdependence abide in nonduality, you decide that emptiness is a nothingness that has never existed and that is not influenced at all by qualities or defects. Then you underestimate the cause and effect of virtue and vice, or else lapse exclusively into the nature of all things being originally pure, primordially free, and so forth. Bearing such emptiness, the relative level of interdependence is not mastered. In this respect, this is what is known as mahamudra: one’s basic nature is unoriginated and, since it is neither existent nor nonexistent, eternal nor nil, true nor false, nor any other such aspects, it has no existence whatsoever. Nonetheless, its unceasing radiance arises as the relative level of all kinds of interdependence, so it is known as emptiness having the core of interdependence and interdependence having the nature of emptiness. Therefore, emptiness does not stray to the nature of knowables. In the Fundamental Wisdom of the Middle Way it is said: Anything that doesn’t arise dependently Is a phenomenon that has no existence. Therefore anything that is not empty Is a phenomenon that has no existence. And as said in the Commentary on Bodhichitta: It is taught that the relative plane is emptiness, And emptiness alone is the relative plane.” – The Royal Seal of Mahamudra, Volume 2, Khamtrul RinpocheSoh Wei Yu"I’ve never met anyone who gained any insight into emptiness at direct introduction. Plenty who recognized rigpa kechigma though.I don’t presume to know better than luminaries like Longchenpa and Khenpo Ngachung who state emptiness isn’t actually known until third vision and so on. You may presume otherwise and in that case we can agree to disagree."- Kyle DixonSoh Wei Yu