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Buddhism Plain and Simple page 115, by Zen Teacher Steve Hagen:
the two types of views there are two kinds of minds. As human beings,
we all have what we could call ordinary minds - the mind that you've
always assumed you've had. It's a calculating mind, a discriminating
mind, a fragmented mind. It's the mind of ordinary consciousness, the
mind of self and other. We generally think of it as "my mind."
there's another mind that is unborn, ungrown, and unconditioned. Unlike
"your mind," it is unbound, for there is nothing beyond it. To this
Mind, there is no "other mind."
Mind is nothing other than the Whole. It's simply thus, the fabric of
the world itself - the ongoing arising and falling away that are matter,
energy and events.
Speaking of this Mind, the great Chinese Zen master Huang Po said,
buddhas and ordinary people are just One Mind... This Mind is beyond
all measurements, names, oppositions: this very being is It; as soon as
you stir your mind you turn away from It.
Mind is self-evident - it's always switched on, so to speak. We can -
and, in fact, we do - see It in every moment. If we would refrain from
stirring our minds (rest our frontal lobes, as my Zen teacher used to
say) and let our conceptualising die down, like the ripples on a pond
after the stirring wind has ceased, we would realise - we would know
Truth, on the other hand, is direct perception. And what is directly
perceived (as opposed to conceive) is that no separate, individualised
things exist as such. There's nothing to be experienced but this
seamless, thoroughgoing relativity and flux.
In other words, there are no particulars, but only thus.
the Buddha spoke of individuals, he often used a different term:
"stream." Imagine a stream flowing-eonstantly moving and changing,
always different from one moment to the next. Most of us see ourselves
as corks floating in a stream, persisting things moving along in the
stream of time. But this is yet another frozen view.
to this view, everything in the stream changes except the cork. While
we generally admit to changes in our body, our mind, our thoughts, our
feelings, our understandings, and our beliefs, we still believe, "I
myself don't change. I'm still me. I'm an unchanging cork in an
ever-changing stream." This is precisely what we believe the self to
be-something that doesn't change.
fact is, however, that there are no corks in the stream. There is only
stream. What we conceptualize as "cork" is also stream. We are like
music. Music, after all, is a type of stream. Music exists only in
constant flow and flux and change. Once the movement stops, the music is
no more. It exists not as a particular thing, but as pure coming and
going with no thing that comes or goes.
at this carefully. If this is true-how a stream exists, how music
exists, and how we exist-see how it is that when we insert the notion of
"I" we've posited some little, solid entity that floats along, not as
stream, but like a cork in a stream. We see ourselves as solid corks,
not as the actual stream we are.
we are the stream, what is it that experiences the flux, the flow, the
change? The Buddha saw that there is no particular thing that is having
an experience. There is experience, but no experiencer. There is
perception, but no perceiver. There is consciousness, but no self that
can be located or identified.
next understanding you must have after anatta and emptiness is to know
that all qualities similar to those that are described and sounded
ontological are always manifesting presently, spontaneously and
effortlessly after the purification of anatta and emptiness insights.
That is, spontaneous arising is not just saying responding
automatically. It is the manifestation of these blissful characteristics
of nature spontaneously. Non-arising, unmoving, unchanging, pristiness,
clarity... spontaneously present” – John Tan, 2009
T: I cannot find a ground a base, to identify with, everything is
changing constantly. Arising and passing away. All of experience, where
do I stand?
Dixon: Arising and passing away are characteristics of conditioned
phenomena. As practitioners of the buddhadharma, our aim is to fully
realize the unconditioned nature of phenomena, free of arising and
cessation. That natural and perfect nature, is the true refuge.
Upon realizing that nature, the Buddha stated the following:
have obtained the ambrosia of Dharma,� profound, peaceful, immaculate,
luminous and unconditioned. �Even though I explain it, no one will
understand, �I think I will remain in the forest without speaking. �Free
from words, untrained by speech,� suchness, the nature of Dharma, is
like space� free from the movements of mind and intellect, �supreme,
amazing, the sublime knowledge. �Always like space, �nonconceptual,
luminous, �the teaching without periphery or center �is expressed in
this Dharmawheel. �Free from existence and nonexistence,� beyond self
and nonself, �the teaching of natural nonarising �is expressed in this
— The Ārya-lalitavistara-nāma-mahāyāna-sūtra” – Kyle Dixon, 2021
comment on not having views is important. A view sets up a refuge of a
temporal permanence. I have them. It is a world view. If we get down to
what the view really is it's more that a thought. It's a feeling
associated with it.
example I feel a certain way about anti-vaxxers. I have this view which
is really a feeling that they are ignorant. But that feeling is dislike
or disgust. It is a subtle tension around the eyes down into the the
gut. This view can lead to thoughts of reasonings.
A view is my reality right now.
have a view when I perceive an attractive person. I like their looks.
It occurs to me to they would be a desirable mate. That view exists
entirely in my imagination but certainly I feel that attraction. I
certainly identify with that perception feeling. My eyes might not be
directed at the person but my peripheral vision has them located while
all others are blurred out. It is a very temporal experience. And it's
my view that they are attractive at this time and place. While they
maybe attractive to another person our attractions on examination don't
match completely on all points. We slightly different views yet mostly
agree. That's politics, religion and ideologies.
most crucial views to penetrate is the false view of 'existence' and
'non-existence'. Because that is the root of all grasping and suffering.
You cannot grasp 'something' unless it is established to be existent
(an attractive person, for example) or that existent thing becomes
non-existent (such as the death of a loved one). Non-existence of
something depends on apprehending an existent to begin with. What is
non-arisen or has never originated to begin with cannot end up in
non-existence. The extremes of existence and non-existence is the
essential ignorance which reifies all self and phenomena into apparent
reality, which is samsara.
from extremes and the viewless view of emptiness however does not
necessarily mean exactly having no views. Even Buddha had views which
may be considered religious or even political (just a quick example: he
was against the Brahmanic interpretation of the caste system, he did not
support the caste system but was pro equality of all castes). But of
course he is not attached to these views as he simply had no attachments
whatsoever (otherwise he cannot be called a Buddha or an Arahant). Some
views, be it religious, political, ideological, can be harmful and must
be refuted strongly. Such as the anti-vax ideology. That is however not
an excuse to have hate for these people. Instead, we should feel more
compassion for them. However to shun politics/ideology can be another
form of spiritual bypassing. Spirituality is not an escapism from the
mundane, it is full engagement and full involvement without attachment.
Politics is one of the many arenas of mundane life, and even if you may
be politically apathetic, we do exercise our voting rights in a
democratic country. Spiritual life and mundane life are not two.
there is no forcing. All the 4 aspects in I AMness are fully expressed
in anatta as I told you. If aliveness is everywhere, how is one not to
engage… it is a natural [tendency] to explore in [various] arena[s] and
enjoy in business, family, spiritual practices... I [am] involve[d] in
Finance, business, society, nature, spirituality, yoga....
I don't find it efforting… You just don't have to boast about this and
that and be non-dual and open.” - John Tan/Thusness, 2019
PM, 6/6/2020] John Tan: There are two folds to it. Any view is
ultimately empty... But freeing one from constructs and
conceptualization has a different meaning to me. Like when see through
self, we realized anatta. It is not the freeing, but must also involves
the arising insight and wisdom.
think I mentioned I am not into without view. The freeing from seeing
through self is not a form of "not knowing", contrary it is deep wisdom
that allows one to understand our nature directly.”
From Dharmawheel, Dzogchen teacher Acarya Malcolm Smith says Madhyamaka is not a simple minded “I have no view” proposition:
“gad rgyangs wrote:
He clearly says in the VV that he has no view to defend. Do you think he was wrong about himself?
states in the VV that he has no propositions/thesis concerning svabhāva
as defined by his opponents. He does not say he has no views at all.
For example, he clearly states in the MMK that he prefers the Sammitya
view of karma.
claim is similar to the mistaken assertion made by some who claim that
Candrakirti never resorts to syllogisms, which in fact he clearly does
in the opening lines of the MAV. What Candra disputes is not syllogistic
reasoning in its entirety, but rather, syllogistic reasoning applied to
he clearly asserts the view in the VV that there is no svabhāva in
phenomena. Madhyamaka is not a simple minded "I have no view"
"Madhyamaka is not a simple minded "I have no view" proposition."
gad rgyangs wrote:
then why does the MMK end thusly? MMK 27.30:
I salute Gautama, who, based on compassion,
taught the true Dharma for the abandonment of all views.
"All views" here is summarized as two in chapter fifteen: i.e. substantial existence and nonexistence.”
purpose of the view is to open the mind up fully without background,
duality and inherency. So that experience is fully open, direct,
immediate and without boundaries. Chariot and its basis are not a cause
and effect relationship, they originate in dependence.” - John Tan, 2019
truth of the matter is that “pacification of views” is directly related
to the realization of emptiness. If you have not realized emptiness,
then you have no business talking about a lack of view, because you
still perceive conditioned phenomena and are therefore cognitively
endowed with “views.” Those views can only be pacified through directly
some reason you mistakenly believe that “no view” means something like
withholding a view, but it has nothing at all to do with that.” – Kyle