Zen master Munan said, “There is nothing to Buddhism—just see directly, hear directly.  When seeing directly, there is no seer; when hearing directly, there is no hearer.”

>Shidō Munan (至道無難, 1602-1676) was an early Tokugawa Zen master mostly active in Edo. He was the teacher of Shōju Rōjin, who is in turn considered the main teacher of Hakuin Ekaku. He is best known for the phrase that one must "die while alive," made famous by D.T. Suzuki.


Another Zen Master said,

'You get up in the morning, dress, wash your face, and so on; you call these miscellaneous thoughts, but all that is necessary is that there be no perceiver or perceived when you perceive—no hearer or heard when you hear, no thinker or thought when you think. Buddhism is very easy and very economical; it spares effort, but you yourself waste energy and make your own hardships.'

(Foyan Qingyuan, in Instant Zen, p 70)

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Someone on a forum asked me to summarise what I have been explaining about No Mind (since I have a bad habit of explaining something with too many words), I gave him this nice summary by Jayson MPaul :
"Jayson MPaul
none of these things are about nihilism, although that is a real danger for those who misunderstand emptiness. No Mind is what is always already true. It has no existence of its own. No mind apart from phenomena, no phenomena apart from mind. This is what Soh Wei Yu meant when he said there is no true existence of mind."

Zen/Ch'an First Patriarch Bodhidharma:

Excerpts from http://www.buddhism.org/bodhi-dharmas-bloodstream-sermon/

To find a Buddha, you have to see your nature. Whoever sees his nature is a Buddha. If you don’t see your nature, being mindful of Buddhas, reciting sutras, making offerings, and keeping precepts are not equal to it. Being mindful of Buddhas results in good karma, reciting sutras results in a good intelligence; keeping precepts results in a good rebirth in heavens, and making offerings results in future blessings — but no buddha. If you don’t understand by yourself, you’ll have to find a teacher to know the root of births and deaths. But unless he sees his nature, such a person isn’t a good teacher. Even if he can recite the twelve groups of scriptures he can’t escape the Wheel of Births and Deaths. He suffers in the three realms without hope of release. Long ago, the monk Good Star was able to recite the twelve groups of scriptures. But he didn’t escape the Wheel, because he didn’t see his nature. If this was the case with Good Star, then people nowadays who recite a few sutras or shastras and think it’s the Dharma are fools. Unless you see your own Heart, reciting so much prose is useless.

To find a Buddha have to see your nature directly. Your nature is the Buddha. And the Buddha is the person who’s free: free of plans, free of cares. If you don’t see your nature and run outwards to seek for external objects, you’ll never find a buddha. The truth is there’s nothing to find. But to reach such an understanding you need a good teacher and you need to struggle to make yourself understand. Life and death are important. Don’t suffer them in vain.

There’s no advantage in deceiving yourself. Even if you have mountains of jewels and as many servants as there are grains of sand along the Ganges, you see them when your eyes are open. But what about when your eyes are shut? You should realize then that everything you see is like a dream or illusion.

If you don’t find a teacher soon, you’ll live this life in vain. It’s true, you have the buddha-nature. But the help of a teacher you’ll never know it. Only one person in a million becomes enlightened without a teacher’s help. If, though, by the conjunction of conditions, someone understands what the Buddha meant, that person doesn’t need a teacher. Such a person has a natural awareness superior to anything taught. But unless you’re so blessed, study hard, and by means of instruction you’ll understand.

People who don’t understand and think they can do so without study are no different from those deluded souls who can’t tell white from black.” Falsely proclaiming the Buddha-Dharma, such persons in fact blaspheme the Buddha and subvert the Dharma. They preach as if they were bringing rain. But theirs is the preaching of devils not of Buddhas. Their teacher is the King of Devils and their disciples are the Devil’s minions. Deluded people who follow such instruction unwittingly sink deeper in the Sea of Birth and Death. Unless they see their nature, how can people call themselves Buddhas they’re liars who deceive others into entering the realm of devils. Unless they see their nature, their preaching of the Twelvefold Canon is nothing but the preaching of devils. Their allegiance is to Mara, not to the Buddha. Unable to distinguish white from black, how can they escape birth and death?

Whoever sees his nature is a Buddha; whoever doesn’t is a mortal. But if you can find your buddha-nature apart from your mortal nature, where is it? Our mortal nature is our Buddha nature. Beyond this nature there’s no Buddha. The Buddha is our nature. There’s no Buddha besides this nature. And there’s no nature besides the Buddha.

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睽违二年后, 繼程法師 再次应邀将于今年十月莅临新加坡弘法。诚邀大众踊跃参与出席,共沾法喜。更多详情,请留意脸书的发布。


  • Soh Wei Yu
    Ven Chi Chern has deep clarity in experiential insight.
  • Reply
  • 1m
  • Without fixating, experience all these sights, sounds and mental objects

    Like an illusion, a mirage, or a dream,

    Like a reflection, or like the moon in water,

    Like a gandharva city, a distortion of sight, or like an apparition

    Like a water bubble, or like an echo

    In all the activities of your life, act from this state of nonfixation

    ~ Flight of Garuda

    [22/7/22, 4:47:05 PM] ‪Mr. N: How critical is realising non-duality for nirvana? Actually, wot is non-dualism??

    [23/7/22, 12:52:27 AM] Soh Wei Yu: I believe we had this discussion. Let me recap what I said:


    Soh Wei Yu


    Nixon Na

    "As for concepts like non-duality, or triple-duality or whatnot, use them as tools. Don’t be fooled into attainments of awakening."

    We have to be clear what the non-duality here means.

    There are three main types listed by Acarya Malcolm but can be more than that, David Loy lists 5 or more for example.

    Malcolm's 3 in summary (my own words and paraphrase, not his):

    1) ontic non-duality -- the Vedantic 'one without a second' variety of non-duality. Everything is just one substance -- Atman-Brahman, you are that one, all phenomena are that one, just like a necklace may appear in various shapes but is just made of one 'thing' -- gold.

    2) absence or emptiness of subject-object (such as: perceiver-perceived, agent-action, doer-deed, etc)

    3) emptiness of the ontic pairs such as existence and non-existence through insight of emptiness

    It is obvious that when we realise the Buddhist insights, 1) becomes irrelevant or is seen through as flawed. It is no longer based on a view of essence, substance, or ontological substratum.

    The Buddha however did teach, even in Pali suttas, 2 and 3. When you have a Buddhist awakening, the so called 'non-duality' of 2 and 3 becomes implicit and natural even without needing to call it by that name or give special emphasis to them as a concept. It is just non-conceptually actualized. That is why you do not need to give special emphasis on these as concepts, for example you can teach four noble truths and anattalakkhana sutta and then automatically the first five students have attained arahantship even without hearing about non-duality. In other suttas, the Buddha however did explicitly describe the equipoise of an arya as the suchness of heard/sensed/cognized without a cognizer and something cognized (such as Kalaka Sutta) i.e. subject and object, and many other suttas also describe how the overcoming of self view in various forms includes overcoming the view and sense of being an experiencer, agent, and watcher (Sabbasava Sutta among others).

    Anyone who experiences a state, a peak experience, where the cognizer and cognised 'fuses into one' or a state of forgetting self is just describing a peak experience. That is not awakening. Even if there is some form of non-dual realization, it can end up being like Brahman. That is also not Buddhist awakening.

    But if you realise anatta, dependent origination, emptiness ala the Buddhist insights, and you enter the stream, whether it be called 'stream entry' or 'first bhumi' (which Malcolm calls 'Mahayana stream entry'), automatically no subject and object is a natural and effortless state. It is not a peak experience. All the time it will be experienced like that (without reified subject and object) even without the slightest effort. It is just that the insight allows the seeing through of reification and this allows all experience to be seen in its true face - without a self/agent/perceiver/doer-deed dichotomy, and operating via conditionality, without self-nature or essence. It is like seeing a picture puzzle until one day something clicks and the perspective shifts forever, never to be unseen again. All these are far from a kind of conceptual game, it requires a direct insight into the nature of dhamma/dharma. The nature of mind. Then the so called no subject-object is just implicitly so, you don't even need to emphasize it... the more important point in fact is the absence of self-nature and conditionality.

    However, if someone claims to have awakened in the Buddhist sense, but then they say their subject object sense is still strong or present, I would say this person hasn't really attained true Buddhist awakening. Even if they claim to realise no self, it is not the true Buddhist no self insight, but only halfway there.

    Like Ajahn Brahmavamso said those who practice meditation and jhanas can first overcome self by seeing through and dissolving the doer. Only later, at a more mature phase, the "last citadel of self" -- the knower -- is seen through. How can you say for example that the self is truly seen through but still hold oneself to be a knower behind the known (subject and object)? So that cannot be, obviously.

    The true Buddhist insight of anatta is not only seeing through doer, but also agent, knower, perceiver, seer, hearer, be-er, being, etc etc. Total deconstruction of all self/Self. Then that I consider true insight.. and Yin Ling and Sim Pern Chong fortunately has that deep penetrative insight.

    [23/7/22, 12:55:02 AM] Soh Wei Yu: if there is anatta realisation, there is no subject / object (perceiver and perceived)

    this is well explained in http://www.awakeningtoreality.com/2012/09/great-resource-of-buddha-teachings.html with citations with suttas also

    [23/7/22, 12:55:48 AM] Soh Wei Yu: AN 4.24 Kāḷakārāma Sutta:

    Thus, monks, the Tathāgata does not conceive an [object] seen when seeing what is to be seen. He does not conceive an unseen. He does not conceive a to-be-seen. He does not conceive a seer.

    He does not conceive an [object] heard when hearing what is to be heard. He does not conceive an unheard. He does not conceive a to-be-heard. He does not conceive a hearer.

    He does not conceive an [object] sensed when sensing what is to be sensed. He does not conceive an unsensed. He does not conceive a to-be-sensed. He does not conceive a senser.

    He does not conceive an [object] known when knowing what is to be known. He does not conceive an unknown. He does not conceive a to-be-known. He does not conceive a knower.

    Thus, monks, the Tathagata — being the same with regard to all phenomena that can be seen, heard, sensed, & cognized — is 'Such.' And I tell you: There's no other 'Such' higher or more sublime.

    [23/7/22, 12:57:02 AM] Soh Wei Yu: ajahn brahm:

    The Final Part of Bāhiya's Teaching

    "Bāhiya, you should train yourself thus: in the seen will be merely what is seen, ... in the cognized will merely be what is cognized. Practising in this way, Bāhiya, you will not be 'because of that'. When you are not 'because of that', you will not be 'in that'. And when you are not 'in that', you will be neither here nor beyond nor in between the two. Just this is the end of suffering."

    What does it mean "you will not be 'because of that'"? The Pāli is na tena. Tena is the instrumental of the word for 'that'. Na is the negative. It means, literally, "not because of that, not through that, not by that". It means in essence, you will not assume that there is a self, a soul, a me; because of, through, or by; the seen or the heard or the sensed or the cognized. The Buddha is saying that once you have penetrated the truth of sensory experience, by suppressing the Hindrances through Jhāna, you will see that there is no 'doer', nor a 'knower', behind sensory experience. No longer will you be able to use sensory experience as evidence for a self. Descartes' famous "I am because I think" is refuted. You will not be because of thinking, nor because of seeing, hearing or sensing. In the Buddha's words, "You will not be because of that (any sensory experience)".

    When the sensory processes are discarded as tenable evidence for a self, a soul or a me, then you are no longer located in the sensory experience. In the Buddha's words, "You will not be 'in that'". You no longer view, perceive or even think that there is a 'me' involved in life. In the words of the doctor in the original series of Star Trek, "It is life, Jim, but not as we know it"! There is no longer any sense of self, or soul, at the centre of experience. You are no more 'in that'.

    Just to close off the loophole that you might think you can escape non-existence of a self or soul by identifying with a transcendental state of being beyond what is seen, heard, sensed or cognized, the Buddha thunders, "and you will be neither here (with the seen, heard, sensed or cognized) nor beyond (outside of the seen, heard, sensed or cognized) nor in between the two (neither of the world nor beyond the world). The last phrase comprehensively confounded the sophists!

    In summary, the Buddha advised both Bāhiya and Venerable Mālunkyaputta to experience the Jhānas to suppress the Five Hindrances. Thereby one will discern with certainty the absence of a self or a soul behind the sensory process. Consequently, sensory experience will never again be taken as evidence of a 'knower' or a 'doer': such that you will never imagine a self or a soul at the centre of experience, nor beyond, nor anywhere else. Bāhiya's Teaching put in a nutshell the way to the realization of No-Self, Anattā. "Just this", concluded the Buddha "is the end of suffering".

    [23/7/22, 1:08:31 AM] Soh Wei Yu: this article is also pretty good https://www.mctb.org/mctb2/table-of-contents/part-v-awakening/37-models-of-the-stages-of-awakening/the-non-duality-models/

    [23/7/22, 2:15:11 PM] ‪Mr. N: thks ill go thru

    [23/7/22, 4:46:48 PM] ‪Mr. N: Wots your option on this: If we are originally enlightened, how did we become deluded? And after enlightenment again, what makes it so we don’t become deluded again?

    [25/7/22, 12:04:36 PM] Soh Wei Yu: sorry i forgot to reply you, been quite busy. btw i just saw kyle dixon post something, this is correct and is related to the 3rd nonduality above:

    "It definitely is not emphasized, however the same “nonduality” described in Mahāyāna (as a freedom from extremes) is arguably stated here in the Kaccayanagotta Sutta:

            Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle."

    [25/7/22, 12:05:29 PM] Soh Wei Yu: as to your question, my answer is that there is no original enlightenment. therefore your question do not apply. original enlightenment is a wrong view..

    [25/7/22, 12:05:33 PM] ‪Mr. N: hey hey no worries, just some philosophical musing to discuss

    [25/7/22, 12:05:52 PM] ‪Mr. N: Wot led to ur conclusion?

    [25/7/22, 12:13:25 PM] Soh Wei Yu: original enlightenment is based on the view of inherent existence, that an ultimate state existed inherently from the beginning. such a view would contradict the very quote in Kaccayanagotta Sutta I just posted above, in which existence and non-existence are an extreme and the Buddha teaches by the middle [dependent origination]

    such a question is also one that plagued zen master dogen for a long time. because he wrongly assumed (or was taught wrongly) when he was young that there is original enlightenment, this gave rise to his doubt "If we were originally enlightened, how can we be lost?" and "If we were originally enlightened, why do we even need to practice?" plagued by this doubt he could not get it resolved in japan (later after his enlightenment he noted that nobody in Japan before him actually attained great enlightenment or true awakening of the buddhadharma). his doubt made him risk his life in a dangerous journey to sail to china in search for an answer, and even then he could not find an answer and almost went back to japan empty handed until someone on his last day introduced him to Zen Master Rujing and that encounter led to his great awakening, and then he became the founder of soto zen in japan when he returned.

    when dogen realised anatta, and this is as john tan described last time about the insight that resolved Dogen's doubts, "Indeed this is similar to anatta insight. When no self/Self is seen through, seen is just seen and heard is just heard. When original enlightenment is seen through, sitting is just sitting, walking is just walking, and sleeping is just sleeping -- practice enlightenment!" - http://www.awakeningtoreality.com/2021/03/original-enlightenment-vs-practice.html

    later on Dogen wrote this criticising original enlightenment [hongaku],

    "Some people say that, because the enlightenment of the Buddhas and Tathagatas encompass the whole world, even a speck of dust manifests that enlightenment. Because that enlightenment encompasses both subject and the object, mountains, rivers, earth, sun, moon, stars, and the four illusions and three poisons express it as well. To see mountains and rivers is to see the Tathagathas, and the four illusions and three poisons are the Buddha-dharma. To see a speck of dust is to see the dharma-dhatu and each spontaneous act is a manifestation of supreme enlightenment. They say this is the great understanding and call it a Patriarchal transmission. In latter-day Sung China, those who subscribe to this view are as numerous as rice plants, hemp. bamboo, and reeds. Their [religious] lineage is unknown, but it is clear they do not understand Buddhism."

    [25/7/22, 12:15:23 PM] Soh Wei Yu: original enlightenment is also rejected in other traditions and teachings even in mahayana and vajrayana, those who knew better: 

    Dzogchen teacher Acarya Malcolm Smith also said with regards to hongaku ("original enlightenment"), "Definitely a wrong view, even in Dzogchen.", "Chinese Buddhism departs from Indian Buddhism in many respects. Still, the idea of "inherent awakening" is patently absurd and cannot be taken literally or seriously by any means." - https://dharmawheel.net/viewtopic.php?f=97&t=19453&p=283507&hilit=hongaku#p283507

    [25/7/22, 1:20:11 PM] Soh Wei Yu: Session Start: Tuesday, October 14, 2008

    (11:21 PM) Thusness: We do not have an original nature, we have an empty nature.

    (11:21 PM) AEN: icic..

    (11:21 PM) Thusness: That has no beginning nor end.

    (11:22 PM) AEN: oic..

    (11:23 PM) Thusness: To visualize a purest state from start is a dualistic view.

    (11:24 PM) AEN: icic..

    (11:24 PM) Thusness: But it is not appropriate for u to answer this question yet.

    (11:25 PM) AEN: oic..

    (11:26 PM) Thusness: For it contradicts with many claims of those masters that focus on luminosity and have not understood their empty nature.

    (11:26 PM) AEN: icic..

    (11:26 PM) AEN: the poster follows korean zen, i tink zen master seung sahn etc

    (11:29 PM) Thusness: Getting 'lost' and becoming dualistic is natural when we develop those conditions that make us 'lost'

    (11:29 PM) AEN: oic..

    (11:30 PM) Thusness: Being attached to our luminosity is one of the factor

    (11:30 PM) AEN: icic..

    (11:31 PM) Thusness: The assumption that there is a purest state and we will not become dualistic is itself a dualistic view.

    (11:32 PM) AEN: oic..

    (11:32 PM) Thusness: Luminous yet empty, this is our nature.

    (11:32 PM) Thusness: Understand?

    (11:34 PM) AEN: think so..

    (11:38 PM) AEN: so theres no purest state, when condition is there delusion manifest?

    (11:38 PM) AEN: btw u said i shldnt post this?

    (11:42 PM) Thusness: Yes

    (11:43 PM) Thusness: this is just to let u understand conceptually.

    (11:44 PM) AEN: icic.. ok

    (11:45 PM) Thusness: So that u r not trapped in a dualistic framework of understanding things.

    (11:45 PM) AEN: oic..

    (11:45 PM) Thusness: When DO replaces the dualistic framework, we will understand naturally.

    (11:46 PM) AEN: icic..

    (11:47 PM) Thusness: When DO replaces the dualistic framework, we will understand naturally.

    (11:49 PM) Thusness: Because ur views is still very much inherent/dualistic, you find it hard to understand.

    (11:50 PM) Thusness: Therefore whatever said is quickly distorted

    (11:51 PM) AEN: oic..

    (11:53 PM) Thusness: let DO re-orientate u and practice 'dropping'

    (11:54 PM) AEN: icic..

    (11:54 PM) AEN: ok

    (11:56 PM) Thusness: It takes many many years to re-orientate urself and u have to undergo those phases I told u.  

    (11:56 PM) AEN: oic.. which phases

    (11:57 PM) Thusness: the six stages

    (11:57 PM) Thusness: In which 5 and 6 are most important

    (11:58 PM) AEN: icic..

    (11:58 PM) Thusness: 5 is the great stability.  You become non conceptual and experience directly

    (11:59 PM) AEN: oic..

    (12:01 AM) Thusness: Now u must practice 'dropping' and go non-conceptual.

    (12:01 AM) Thusness: But non-conceptuality should not be the object of practice,  it must be natural

    (12:02 AM) Thusness: It comes naturally after the arising of anatta insight

    (12:03 AM) AEN: icic..

    (12:03 AM) Thusness: And after that, give up all thoughts can continue to 'drop' till anatta is most clear and vivid

    (12:03 AM) AEN: oic..

    (12:03 AM) Thusness: Till u become fully non-dual and non-conceptual

    (12:04 AM) AEN: icic..

    (12:04 AM) Thusness: U must practice dropping, it is safer.

    (12:04 AM) AEN: wat do u mean

    (12:04 AM) AEN: by it is safer

    (12:05 AM) Thusness: If u don't want to experience side effects, then learn 'dropping'

    (12:05 AM) AEN: icic..

    (12:05 AM) AEN: what kind of side effects

    (12:06 AM) Thusness: Give up and let go

    (12:06 AM) AEN: oic..

    (12:06 AM) AEN: when i meditate i can let go completely, and enter into an almost thoughtless state... but daily life v hard rite?

    (12:06 AM) Thusness: Till u r open to all sensations naturally, vividly and effortlessly

    (12:07 AM) AEN: icic..

    (12:07 AM) Thusness: Difficult to tell u now lah

    (12:08 AM) AEN: oic..

    (12:08 AM) Thusness: U must summarize and be conceptually equipped with the right views first

    (12:08 AM) AEN: icic..

    (12:08 AM) Thusness: But these views are provisional  

    (12:09 AM) Thusness: but because we r so caught up in looking for meanings, we want to expand these views more then necessary

    (12:10 AM) Thusness: Then it becomes dangerous.

    (12:10 AM) AEN: oic..

    (12:10 AM) Thusness: It must go hand in hand with real experience.

    (12:10 AM) AEN: icic..

    (12:11 AM) Thusness: It can take few decades of practice b4 true insight dawns

    (12:11 AM) Thusness: take

    (12:13 AM) AEN: oic...

    (12:15 AM) AEN: true insight as in prajna wisdom?

    (12:19 AM) Thusness: I go sleep liao

    (12:19 AM) Thusness: Yes



    (7:34 PM) AEN: icic.. http://www.zenforuminternational.org/viewtopic.php?f=8...

    (7:37 PM) AEN: namdrol says there cant be original enlightenment as that wld be the hindu teaching

    or atman (Namdrol = acarya malcolm smith)

    (7:38 PM) Thusness: yes because they see non-dual as enlightenment

    (7:38 PM) AEN: oic

    (7:39 PM) Thusness: u mean e-sangha ban them?


    (7:40 PM) AEN: yeah... alot of zen teachers and even moderators were banned during a period of time and e-sangha even received lawsuits thread etc

    (7:40 PM) Thusness: by the way, that is also not hindu teachings

    (7:40 PM) AEN: and members


    there were also other issues i think... some dun believe in rebirth etc... and some other things

    (7:40 PM) AEN: im not exactly sure what happened

    (7:40 PM) Thusness: that is neo-advaita teaching

    (7:40 PM) AEN: oic

    (7:41 PM) Thusness: because we are already enlightened so why practice?

    (7:41 PM) Thusness: yet this will arise another insight

    so this is also necessary

    (7:42 PM) Thusness: first of all if this is not true, how is it that so many practitioners are claiming that?

    (7:42 PM) AEN: they have the view of an inherent consciousness?

    (7:43 PM) Thusness: there must b certain experience or incomplete realization that led practitioners to such a conclusion

    (7:43 PM) AEN: oic..

    (7:43 PM) Thusness: it too is a koan.

    (7:44 PM) AEN: icic..

    (7:45 PM) Thusness: if one stops at One Mind, it will most likely end up concluding that way

    (7:45 PM) AEN: oic..

    (7:48 PM) Thusness: yet it is also important that u come to the same conclusion. 🙂

    just like I AMness

    (7:49 PM) AEN: icic..

    (7:49 PM) AEN: the original enlightenment is realised at non dual ?

    (7:49 PM) Thusness: yes

    (7:50 PM) AEN: icic

    (7:50 PM) Thusness: i think i told u we do not have a perfect nature right?

    (7:50 PM) Thusness: we have a dependent originated nature

    (7:50 PM) AEN: oic..

    (7:51 PM) AEN: but at the same time its spontaneously perfected?

    (7:51 PM) Thusness: however it is also important that u arrive at the same conclusion as those zen practitioners

    (7:51 PM) AEN: oic

    (7:52 PM) Thusness: that is different

    (7:52 PM) Thusness: i have already told u many times not to talk about spontaneous arising, liberation or perfection

    (7:52 PM) AEN: icic..

    (7:53 PM) Thusness: only after the direct insight of anatta and DO can u talk about that

    (7:53 PM) Thusness: this I have emphasized many times to u

    and written many times

    (7:54 PM) AEN: oic..

    (7:55 PM) Thusness: this is because after the insight of anatta and DO, u r already purified and clear of the wrong understanding

    (7:56 PM) Thusness: ignorance is the cause of suffering, when it dissolves, u r naturally and spontaneously perfected

    (7:58 PM) AEN: icic..

    (7:58 PM) AEN: but even when there is ignorance, our nature is spontaneously perfected right, just not realised?

    (7:59 PM) Thusness: nope..

    (7:59 PM) AEN: oic what u mean

    (7:59 PM) Thusness: to me yes, to u no

    for i know what it meant

    (8:01 PM) AEN: oic 




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    Likewise that view is rejected in the text malcolm is explaining:

    The Basis as Naturally Perfect Nevertheless, first, the assertion of the basis as naturally perfect is confirmed by understanding the four wheels: [Thesis] Naturally perfect reality is unfragmented and whole. [Refutation] The refutation states that this assertion that the basis is naturally perfect is defective. If it is claimed that at the time of the cause [the basis] is naturally perfect, the result also will be naturally perfect, [15b] like the example of butter already being naturally perfect in milk. In the same way, is the cause established

    or not established in the result? If it is established, the result becomes a cause. Since a result is then pointless, the cause (deluded sentient beings) would then turn into the result (buddhas). In that case, there would be no need for anyone to make effort. If the cause is not established in the result, the assertion of the natural perfection [of the basis] is defective. Further, if it is said, “[The basis] is established at the time of the cause, but it is not established at the time of the result,” then natural perfection would alternate and become a view that falls into the extremes of existence and nonexistence. If it is said, “Because [the basis] is naturally perfect, it isn’t anything at all,” then this is no different than the Cittamātra assertion that the dependent nature is ultimate. The Six Dimensions Tantra states: Since the cause and result are different, [the basis] too is not naturally

    perfect. Likewise, if the cause and result were the same, effort would be meaningless. The two replies to the objection can be inferred. Here they will not be mentioned. Since the essence is pure from the beginning, saṃsāra is not established. [16a] Since the nature arises as a diversity, nirvāṇa is not established. Since the essence and nature are nondual, they are present as an intrinsic nature 64 that has never experienced delusion.

    - buddhahood in this life, dzogchen book/text by vimalamitra translated by acarya malcolm smith

    [25/7/22, 1:21:46 PM] Soh Wei Yu: on whether enlightenment is reversible, Kyle Dixon wrote this three years ago which I like:

    Nirvana is a species of cessation, and is defined as a total cessation of cause for rebirth in the three realms. Once the cause of affliction is exhausted there is no longer a means for it to re-arise, hence buddhahood is irreversible and permanent.

    Nirvāṇa is the total exhaustion of one's ignorance regarding the nature of phenomena, and for that reason nirvāṇa is described as a cessation. What ceases is the cause for the further arising and proliferation of delusion regarding the nature of phenomena, which is precisely the cessation of cause for the arising of the cyclical round of rebirth in the three realms we call "saṃsāra."

    For this reason, nirvāṇa is said to be 'permanent', because due to the exhaustion of cause for the further proliferation of saṃsāra, saṃsāra no longer has any way to arise.

    Tsele Natsok Rangdrol:

    You might ask, 'Why wouldn't confusion reoccur as before, after... [liberation has occured]?" This is because no basis [foundation] exists for its re-arising. Samantabhadra's liberation into the basis [wisdom] itself and the yogi liberated through practicing the path are both devoid of any basis [foundation] for reverting back to becoming a cause, just like a person who has recovered from a plague or the fruit of the se tree.

    He then states that the se tree is a particular tree which is poisonous to touch, causing blisters and swelling. However once recovered, one is then immune.

    Lopon Tenzin Namdak also explains this principle of immunity:

    Anyone who follows the teachings of the Buddhas will most likely attain results and purify negative karmic causes. Then that person will be like a man who has caught smallpox in the past; he will never catch it again because he is immune. The sickness of samsara will never come back. And this is the purpose of following the teachings.

    and from Lopon Kunga Namdrol:

    Buddhahood is a subtractive process; it means removing, gradually, obscurations of affliction and obscurations of knowledge. Since wisdom burns these obscurations away, in the end they have no causes for returning; and further, the causes for buddhahood are permanent leading to a permanent result.

    This video is a good description of the Light, the Source, etc as realized and experienced in an NDE [Near Death Experience]. But after realizing the luminosity, one must realize its empty nature too for liberation.

    As for NDE light, John Tan wrote before, “That light is just alaya, not the nature of mind (imo).  There is no form whatsoever that can be grasped.  Signlessness therefore appearances are possible.”

    Also you don't need to die to realize and experience the vivid brilliant luminosity.. you can realize that even now, as I wrote in http://www.awakeningtoreality.com/2019/02/the-transient-universe-has-heart.html

    Was reminded of John Tan's comment in 2005,

    "A “True experience” is better than a thousand words but it is also the very “true experience” of the Brilliance Bright that has blinded Mystics of all ages. The Brilliance Bright is more vivid then we can imagine. In All IT is seen and In All IT is experienced. Being vividly bright it also serves as the “condition” that obscures its very own Emptiness nature.

    Lastly, there is a question, but No-One is there to answer.
    Buddha picks a flower, Mahakashyapa smiles.
    Thusness hits the keyboard, keyboard-sounds.
    “Da Da Da”, how CLEAR. Luminosity smiles. :)"

    And John wrote in 2008,

    Originally posted by longchen [Sim Pern Chong]:
    Watched the video .. a bit. Desteni is quite popular in the new age scene.
    Just my opinion...
    When we die, the thoughts and emotions can be dissolve in the death process... and what is left is the non-dual , all pervading experience of Presence. Here is usually when a 'being' discovered that it is not just the thought and emotion. But, the understanding is not clear here.
    For those on an enlightenment path, we sort of 'experience death' before physical death. This experience of death happens many many times while still physically alive. And with gradual experiences, we understand the nature of the reality better.
    In another word, we become more efficient and discard those ways of dealings that are not very helpful... Something like that...

    Thusness / John Tan replied:

    Hi Longchen,
    Must be having a challenging time sustaining the vivid presence of non-dual experience. Just to share with you some of my thoughts:
    When we die, the thoughts and emotions that are karmically linked to the body are temporarily suspended. The contrast in experience that resulted from the dissolution of the ‘bond of a body’ gives rise to a more vivid experience of Presence; although the experience of Presence is there, the insight into its non-dual essence and emptiness nature isn’t there. This is similar to the experience of “I AM”. Thoughts and emotions will continue to arise and subside with the bond of ‘I’ and ‘Mine’ after death.
    Awareness is always non-dual and all pervading; obscured but not lost. In essence all manifestation, transient (emotions, thoughts or feelings) is really the manifold of Presence. They have the same non-dual essence and empty nature. All problems lie not at the manifestation level but at the fundamental level. Deep in us we see things inherently and dualistically. How the experience of Presence can be distorted with the ‘bond’ of dualistic and inherent seeing maybe loosely categorized as:
    1. There is a mirror reflecting dust. (“I AM”)
    Mirror bright is experienced but distorted. Dualistic and Inherent seeing.
    2. Dust is required for the mirror to see itself.
    Non-Dualistic but Inherent seeing. (Beginning of non-dual insight)
    3. Dust has always been the mirror ( The mirror here is seen as a whole)
    Non-Dualistic and non- inherent insight.
    In 3, whatever comes and goes is the Rigpa itself. There is no Rigpa other than that. All along there is no dust really, only when a particular speck of dust claims that it is the purest and truest state then immediately all other arising which from beginning are self- mirroring become dust.



    Sim's recent post: "Sim Pern Chong
    Top Contributor
    William Lim Yo William, imo, this brilliance at death is blinding.. Imo, the insight of anatta n emptiness will/shld prevent overly 'enchantment' by that awesomeness. For that enchantment is also a kind of ignorance, the imprints can drive compulsive rebirth again. 

    Technically, speaking the nature of reality is the same 'taste' in all situations... even right here and now. But that intensity will be much much stronger at the time of death.
    Just my opinion."

    I hope i understood why he say the brilliance of the Citta is also the ultimate danger. Could it be similar to my experience of the alaya consciousness brilliance and vastness... 'overriding' the inclination to propel rebirths. I see that very exalted state as the core state that is actually generating rebirths due to residue imprints of regrets/dissatisfactions/trauma/desires and hence subject/object splits into a big self (at the level). The exaltedness of the experience overshadows the dynamics or rebirths. In my experience, the imprints were not recognised as defilements.. but were instead used as the driving force of rebirth.. in the seek for resolution. This is how i see it.

    In a way, not recognising that nature of anatta and emptiness, even at the level of the vastness/exaltedness.. is driving the rebirth.. For from the level of the 'citta' (prior to awakening).. there is the focus of deathlessness.. but not the recognition of suffering..

    At that level, the lower gross thoughts, physical sensations all are cut off.. and the 'citta' is in all brilliance, vastness. I was confused and blinded by that exaltedness. In NDEs, people are talking about the awesomeness and brilliance of that experience.. its blinded them.. into thinking that all that matters is that .. while the pain of their physical existence is insignificant. I don't know how to explain this well. But switching back and forth from that brilliance and 'physical attention'.. helps to confirm that the dichotomy and the subsequent amnesia (of both that exalted state and the 'physical') is a problem."

    As for NDE light, John Tan wrote before, “That light is just alaya, not the nature of mind (imo). There is no form whatsoever that can be grasped. Signlessness therefore appearances are possible.”


    Thrangu Rinpoche:

    What actually causes the ground wisdom, or dharmata to appear? In the discussion of the life-winds, we said that our mind consists of eight consciousnesses with the root of all of these consciousnesses being the eighth all-basis consciousness.66 This consciousness functions contin- uously whether we are walking, talking, eating, or even sleeping. The all- basis consciousness is the cognitive lucidity that holds together the other seven consciousnesses. The nature of this consciousness is luminous clarity while at the same time being empty, so it is referred to as the unity of emptiness and luminous clarity. The problem is that when the luminous clarity of the all-basis consciousness arises, it is so over-whelming or “bright” that we don’t recognize all-basis consciousness as being empty. This then causes us to mistake the true nature of reality.67

    Ignorance (Tib. marigpa) is not mere unconsciousness but a lucid function of mind. Although ignorance is a negative function of the mind, it comes, nevertheless, out of the luminous clarity of the mind. First, this ignorance is the lack of understanding of the emptiness of phenomena.

    Next, this ignorance causes us to mistake our empty, or insubstantial, self for an “I” that is a real, solid self. This second part of ignorance causes the creation of the seventh afflicted consciousness. The seventh conscious- ness is an underlying belief in our self that we continuously hold. Whether we are thinking about this self or not, there is always a fixed belief in the self. The eighth all-basis consciousness and the seventh afflicted mental consciousness are said to be stable (nonfluctuating) because they function without interruption.

    Source of thrangu Rinpoche text, recommended reading: 

    Journey of the Mind: Preparing for the Bardo (PDF) 2024

    Also related: 


    Bewildered by Luminosity

    Thusness, 2005 "A “True experience” is better than a thousand words but it is also the very “true experience” of the Brilliance Bright that has blinded Mystics of all ages. The Brilliance Bright is more vivid then we can imagine. In All IT is seen and In All IT is experienced. Being vividly bright it also serves as the “condition” that obscures its very own Emptiness nature."
    Below are excerpts from Thrangu Rinpoche's teaching.


    Q: 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 for lifetime after lifetime?

    {Tibetan translation}

    A: Because it's too brilliant, that's the short answer. {laughter} It's like this. Luminous, brilliant emptiness, is the nature of mind. And it's been there with us inseparably for beginningless time. But the brilliance is a bit too strong. If you take the two, the factor of luminosity and the factor of emptiness, the former one, the factor of luminosity is a bit strong. A bit stronger. And because it's so strong, we don't see the empty factor. We don't see the factor of emptiness. Because of the brilliance of the mind, all these things appear, and they look so real, and we get so fascinated with it. {laughter} We're really stuck. We're really stuck on them, and we're confused, and becoming bewildered and confused by them, then we don't realize the nature of our minds. We become completely intoxicated with the brilliance and the luminosity, and what all of what it displays to us, and we don't see the emptiness.

    Now when Buddhists talk about ignorance, they don't mean some sort of black darkness, just shrouded... they actually mean it's so brilliant. It's so vivid, that we become confused by it. So we have to turn inwards and look, and see the emptiness that we've not been seeing, because we've been following after the luminosity for so long. Good example is a movie, movie comes on, we know it's just a movie, pretty soon {laughter}. We know it's somebody... picture, you know. There's human beings, and there's mountains, and there's rivers, and these wild life and plains, and we're completely drawn to it. And it's just because its brilliance is too strong, that's why we have to turn and look at the emptiness.

    {Questioner: Wow. Laugher}

    p.s. For those wondering what 'Luminosity' mean, here's a glossary definition by Lama Tony Duff:

    Luminosity or illumination, Skt. prabhåsvara, Tib. ’od gsal ba: The core of mind has two aspects: an emptiness factor and a knowing factor. The Buddha and many Indian religious teachers used “luminosity” as a metaphor for the knowing quality of the core of mind. If in English we would say “Mind has a knowing quality”, the teachers of ancient India would say, “Mind has an illuminative quality; it is like a source of light which illuminates what it knows”.

    This term been translated as “clear light” but that is a mistake that comes from not understanding the etymology of the word. It does not refer to a light that has the quality of clearness (something that makes no sense, actually!) but to the illuminative property which is the nature of the empty mind.

    Note also that in both Sanskrit and Tibetan Buddhist litera- ture, this term is frequently abbreviated just to Skt. “vara” and Tib. “gsal ba” with no change of meaning. Unfortu- nately, this has been thought to be another word and it has then been translated with “clarity”, when in fact it is just this term in abbreviation.

    Labels: Emptiness, Luminosity, Thrangu Rinpoche 2 comments | |
    Bewildered by Luminosity



    (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
    (11:00 PM) AEN: oic..
    (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)
    (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) AEN: icic..
    (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.
    (11:04 PM) AEN: oic
    (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) AEN: icic
    (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) AEN: icic..
    (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&thread_id=161161
    (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. :P
    (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 1997
    No, 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 😛


    Sent to someone:

    im not familiar with the bardo terms

    pure nondual awareness dawns at death but its empty nature wont be realized unless one is instructed and often have some degree of realization and practice in life prior

    have you read anita moorjani, it's very interesting. she realized the I AM through NDE (if you have not read, i highly recommend, she healed her 4th stage cancer through the NDE experience and met other beings in bardo, quite interesting: https://www.amazon.com/Dying-Be-Me-Journey-Healing-ebook/dp/B096DP5KL6/ref=sr_1_1?dib=eyJ2IjoiMSJ9.NvRDtXlZt2L8GMcse4NCLZBeVygg4_nM_WMrIZXbg8_GTsiU-AZvSz9KkA3jANtl-LNnSFzjHe_aYC0SA3ZOlh5tjyaXyhPZBFPiyEPV8b4J-ZmHswSf-qPbGmJCPuH7bIyZ_RqEq_qjiMJpnXvKE-us5dCSQCzxoCYv9D5qomLFZ225mtOZKHOlkBqAHb07DrIWN5_ugySY41EWZ3-5vaaU5s1sWkWlo7fOBgqKM9U.cHhbKbqZLEGXXlB_OIkZMSnFJdrrBqbsmj717m5WfDY&dib_tag=se&qid=1712468077&refinements=p_27%3AAnita+Moorjani&s=books&sr=1-1 ). also there are other people who spoke to me personally that also realised the I AM through NDE. plenty of those who had NDE awakened to I AM.

    besides self enquiry and meditation, it's also possible to realise I AM through stroke ( https://www.awakeningtoreality.com/2023/01/jill-bolte-taylor-and-two-important.html ), through psychedelics (e.g. ram dass, leo gura, etc), and through many other various ways.

    but i have not heard of any person who realised anatta through any of the above (including NDE). i think it's highly unlikely someone will realise anatta and emptiness suddenly at the time of death unless some master is giving direct pointing instructions at that time and the person is somehow ready to realise, or somehow for some reason the person is already quite well practiced in life and suddenly contemplates and realises it at the time of death. idk.

    even for psychedelics, it just leads to I AM at most and other nondual peak experiences.

    on psychedelics theres a youtube video john tan liked a lot: https://www.awakeningtoreality.com/2024/02/madness-or-nirvana-psychedelics-paradox.html

    also, excerpt from the https://www.awakeningtoreality.com/2018/08/psychedelics-and-buddhist-practice.html:

    Session Start: Friday, 9 February, 2007

    (11:40 AM) AEN: hi.. wats that book about? anyway that guy took LSD and became enlightened? lol

    (11:41 AM) Thusness: he is pro-LSD. :)

    (11:41 AM) Thusness: but anywhere mentioned he took LSD?

    (11:41 AM) Thusness: it is an interesting topic though.

    (11:41 AM) AEN: http://freespace.virgin.net/sarah.peter.nelson/lazyman/addendum.html

    (11:41 AM) Thusness: maybe a lil on that aspect.

    (11:41 AM) AEN: huh

    (11:44 AM) Thusness: i mean maybe i will discuss about a bit on that aspect. I did a lil study on LSD when Ram Dass someone I respected a lot was dismissed from Havard. :)

    (11:44 AM) AEN: oo icic..

    (11:47 AM) Thusness: did u summarized what i told u to do yesterday?

    (11:47 AM) AEN: lol still remember this guy came to #buddhism last time and said something like hemp helps in enlightenment? lol

    (11:47 AM) AEN: some hinduistic guy

    (11:47 AM) AEN: oh haven yet :P

    (11:47 AM) Thusness: go do it. :)

    (11:47 AM) AEN: ok

    (11:48 AM) Thusness: and relate global warming with the first para in the booklet. :)

    (11:48 AM) Thusness: what do u think?

    (11:48 AM) Thusness: be critical and state ur own view.

    (11:48 AM) AEN: first para?

    (11:48 AM) AEN: oh ok i go read

    (11:48 AM) AEN: first para as in chapter one's first para ?

    (11:48 AM) AEN: ok

    Session Start: Friday, 9 February, 2007

    (1:16 PM) AEN: oops haven quoted the website... lol later

    Session Start: Saturday, 10 February, 2007

    (11:44 PM) AEN: oh yes u said u wanted to share something about LSD

    (12:00 AM) AEN: btw ask u ah... u said shamatha can lead to samadhi (subject object fuse into one) rite? but what is the relationship between samadhi and jhana? can u enter into jhana without samadhi, or enter into samadhi without jhana?

    Session Start: Sunday, 11 February, 2007

    (1:08 PM) Thusness: hmm...don't think i want to write about LSD in a forum.

    (1:09 PM) AEN: o haha how come

    (1:09 PM) Thusness: the reason is that it might mislead one into seeking altered state of consciousness by taking psychoactive drugs.

    (1:09 PM) AEN: oic..

    (1:10 PM) Thusness: even if I said we shouldn't, but some might not be able to resist the temptation and opt for a try.

    (1:10 PM) Thusness: this is dangerous.

    (1:10 PM) AEN: icic..

    (1:11 PM) Thusness: jhana is a form of samadhi.

    (1:11 PM) AEN: but actually these kind of psychedelics can lead to a state of witnessing?

    (1:11 PM) AEN: oic

    (1:11 PM) Thusness: yes.

    (1:11 PM) Thusness: it is an altered state of consciousness

    (1:11 PM) Thusness: i would say similar to astral plane

    (1:12 PM) Thusness: not so much enlightenment.

    (1:12 PM) Thusness: but very similar form of experience.

    (1:12 PM) AEN: oic..

    (1:12 PM) Thusness: as in the phase of "I AMness".

    (1:12 PM) Thusness: the insight is restricted to that level.

    (1:12 PM) AEN: icic..

    (1:12 PM) Thusness: not the form of buddhist enlightenment

    (1:12 PM) Thusness: but very intense.

    (1:13 PM) AEN: hmm but alot of LSD users never realise 'I Amness' rite?

    (1:13 PM) AEN: loo

    (1:13 PM) AEN: *lol

    (1:13 PM) AEN: oic..

    (1:13 PM) Thusness: yeah...went high.

    (1:13 PM) Thusness: but there is a group of users that use LSD for spiritual purpose.

    (1:14 PM) AEN: icic..

    (1:14 PM) Thusness: and some use it to enter a state of trance.

    (1:14 PM) AEN: oic..

    (1:14 PM) AEN: yea heard of it

    (1:14 PM) Thusness: those tribes.

    (1:14 PM) AEN: like shamans also ?

    (1:14 PM) AEN: ya

    (1:14 PM) Thusness: even those sheng2 da3

    (1:14 PM) AEN: dharma dan also suggested its possible to use drugs

    (1:14 PM) Thusness: and medium

    (1:15 PM) Thusness: is it?

    (1:15 PM) AEN: but he warned must be under guidance of an experienced teacher

    (1:15 PM) Thusness: it is better not to mention.

    (1:15 PM) AEN: and not really recommend

    (1:15 PM) AEN: oic

    (1:15 PM) Thusness: i think ppl will just try.

    (1:15 PM) AEN: lol

    (1:15 PM) Thusness: i hv no problem if it is use for one to experience the reality of consciousness.

    (1:16 PM) AEN: oic

    (1:16 PM) Thusness: seriously. I think it is okie in fact.

    (1:16 PM) AEN: lol

    (1:16 PM) AEN: icic

    (1:16 PM) Thusness: to have a glimpse of the deeper essence is worth.

    (1:16 PM) AEN: u try b4? :P

    (1:16 PM) Thusness: many do not understand.

    (1:16 PM) AEN: oic

    (1:16 PM) Thusness: of course not. :)

    (1:16 PM) Thusness: i don't need to. :)

    (1:17 PM) AEN: lol icic

    (1:17 PM) Thusness: many of the states that are described are being experienced by me.

    (1:17 PM) AEN: oic

    (1:17 PM) AEN: but anyway how can lsd help?

    (1:17 PM) AEN: and also u said many ppl went high? if went high then cannot enter witnessing?

    (1:17 PM) Thusness: just to allow one to understand the further dimension of consciousness.

    (1:17 PM) AEN: oic

    (1:17 PM) Thusness: they can.

    (1:18 PM) Thusness: if they have certain background and understanding, it can lead to illumination.

    (1:18 PM) AEN: icic

    (1:18 PM) AEN: but only to stage 1-2?

    (1:18 PM) Thusness: yeah

    (1:18 PM) AEN: icic

    (1:19 PM) Thusness: no way into stage 4 or 5.

    (1:19 PM) Thusness: it is unlikely.

    (1:19 PM) AEN: oic

    (1:19 PM) Thusness: that has to do with insight.

    (1:19 PM) AEN: icic

    (1:19 PM) Thusness: and seen the illusoriness of background.

    (1:19 PM) Thusness: without this, the pronounce state of clarity rest at the level of "I AM".

    (1:20 PM) AEN: oic

    (1:20 PM) Thusness: that is why non-dual is a very precious state.

    (1:20 PM) Thusness: and one should work hard to thoroughly experience clarity of non-dual.

    (1:20 PM) AEN: icic..

    (1:20 PM) Thusness: by second door and emptiness.

    (1:20 PM) AEN: oic

    —> IMO, the same principle applies for those bardo beings


    Update 2024, another NDE case that realised I AM during NDE:


    All reactions:
    Soh Wei Yu
    Most relevant
    William Lim
    Yah lah, come back for what? Knee pain, back pain and heart pain 😂
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    Soh Wei Yu
    Lucky he come back. At least got chance to realise anatta and emptiness… can attain liberation. Else only stuck at I AM and recycle back in samsara 🤣 see: https://www.awakeningtoreality.com/.../buddhist-dies-and...
    I just emailed thusness seven stages to him.
    Near Death Experiences and Bardo: Buddhist Dies and Spends an Eternity in the Light, then Comes Back to Share this Message
    Near Death Experiences and Bardo: Buddhist Dies and Spends an Eternity in the Light, then Comes Back to Share this Message
    Near Death Experiences and Bardo: Buddhist Dies and Spends an Eternity in the Light, then Comes Back to Share this Message
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    William Lim
    The Anatta Spammer Strikes Again!
    Sim Pern Chong
    Soh Wei Yu Yah... I AM level.. 'he' got no choice.. sure will propel/reborn back.
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    Sim Pern Chong
    William Lim I understand this NDE well. When 'i' meditated deep into the 'alaya' level.. (not that there is a seperate inherent level.. but .. due to lack of better way of expressing.).. i also see that the moment of thought of 'unfinished business'.. immediately propels into this current birth. Like what happened to him.. intention/imprint propels re-manifestation aka rebirth.
    I fully understand his regret.. because the moment i came out of that deep meditate.. i was super angry with myself for stupidly reborning due to subject/object split and sense of unfinished business.
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    P.S. also related, Sim Pern Chong shared recently: