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“All four Tibetan traditions teach practices that search for the mind — where it came from, where it goes, what its shape and color are, and so forth. Speaking of this shared practice, Changkya said that after searching in this manner, we find that the mind is not tangible, lacks color and shape, and does not come from one place or go to another. Discovering this, meditators experience a sensation of voidness. However, this voidness is not the emptiness of inherent existence that is the ultimate reality of the mind; it is the mere absence of the mind being a tangible object.
Although someone may think this voidness is ultimate reality and meditate in that state for a long time, this is not meditation on the ultimate nature of the mind. There are two ways to meditate on the mind. The first is as above, examining whether the mind has color, shape, location, tangibility, and so forth. This leads to the sense that the conventional nature of the mind lacks these qualities. The second is meditation on the ultimate nature of the mind, in which we examine the mind’s ultimate mode of existence and discover its emptiness of inherent existence. People who confuse these two ways of meditating on the mind and think that the mind’s absence of tangibility, color, and so forth is the mind’s ultimate nature may criticize masters such as Dignāga and Dharmakīrti for their precise expositions on debate, logic, and reasoning, saying these only increase preconceptions. Gungtang Konchog Tenpai Dronme (1762–1823), another master who was impartial in his critical analysis of Tibetan Buddhist traditions, said he found this amazing.”

The voidness of Mind is experienced even in my I AM phase.

The emptiness of inherent existence is realized only later on beginning with the anatta breakthrough.
About anatta, I also wrote years ago,

"I was having a conversation with someone today (he had some history with various practices, vipassana, actual freedom, and recently came across a famous Thai ajahn, etc) who shared about an experience of dissolving into centerless space. I told him what I call anatta is not just being centerless, it is the effulgence and radiance of the transience. That is, regardless of any realization of no-self, and no matter how centerless one feels or how centerless is one's experience of awareness and so forth... still, anything short of direct realization of the radiance or luminosity as the very stuff of transiency is still not what I call the realization of anatta. (And that too is also just an aspect of anatta, and furthermore not yet into the twofold emptying)"

There is no wind besides blowing, no rain besides falling, no awareness besides manifestation.. that is anatta.

(Also see: http://www.awakeningtoreality.com/2008/10/sun-of-awareness-and-river-of.html )

    Collin Wong
    Sorry it's not four , it's five hahah

  • Stian Gudmundsen Høiland
    Hey Soh where else was this posted recently?

    Soh Wei Yu
    Stian Gudmundsen Høiland On my profile. But someone deleted his post and off goes all the sub comments of that thread.

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  • Stian Gudmundsen Høiland
    😞 there were some other things posted there as well that I wanted to comment on, but which is not in this post.

  • Soh Wei Yu
    John tan just wrote
    I m saying this -- Many can't discern this clearly. The ultimate is merely the emptiness of the conventional. They did not know that there is no ultimate reality behind anything. Hence there is only the wisdom that realizes the nature of the conventional has always been free and in nirvanic peace.
    That is y Mipham came out 2 models of 2 truths. One by the ontological model that is the above, i.e, no ultimate reality found and the other the authentic experience model to differentiate authentic (insubstantial non-dual as ultimate) from delusional experiences. But we have to take note that both authentic and non-authentic experiences are both conventional from the ontological 2 truth model.”

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