Which book is this?

Ling Yin Thank you for sharing. What book are those ecerpts from? The below has been pivotal in my daily practice:

Anna Mukherjee Jo Ann

According to Gelug, insight into emptiness is required to attain liberation, even the liberation of an Arhat. Curiously, they seem to say that insight to emptiness requires the Prasangika view. That would seemingly mean that, in the same breath, one would claim shravakas to have the Prasangika view but svatantrikas don't - and thus the shravakayana being more profound than Svatantrika Madhyamaka.

André A. Pais from this book, hhdl doesn’t think that shravakas share the same view as prasangika because for them dependent arising is used to proof true existence rather than emptiness, hence they r unable to sync dependent origination and emptiness. They still have Inherency in their views.

I would say that bodhisattvas on the pure levels have the appearance of inherent existence, but not the view. They don't believe in inherent existence anymore (not since they've seen the nature of reality on the 1st bhumi), but due to karmic imprints things still appear as inherently existing, although immediately understood as otherwise.

André A. Pais "bodhisattvas on the pure levels" means? I m not sure about bodhisattvas but as a practitioner, I do think and believe it is possible "things" do not appear inherently existing anymore in normal waking state or at least boundaries and substantiality r relinquished to a great extend but may not be deep enough into the dream or bardo states.

I mean what I think Yin Ling means when she talks about pure ground bodhisattvas - beings on the 8th to 10th bhumis. I think it means there are no more emotional obscurations, but there are still cognitive obscurations.

Concerning belief in true existence vs. appearance of true existence, I'm posting a couple of screenshots from Dzongsar Khyentse Rinpoche's commentary to Chandrakirti's Madhyamakavatara.

André A. Pais what is the title of this book?

André A. Pais thanks for sharing this, very interesting.

John Tan It seems to me that what you guys usually miss and have trouble relating your maps and experiences to the traditional depiction of bhumi and so on is that from the point of view of the five paths of mahayana, your experience might be still just a conceptual imitation of the direct realization of emptiness from the path of seeing. If we read the model honestly, it usually describes several stages of conceptual approximation, which can be classified as samadhi anyway. For example, our mutual Western lama friend and Dzogchen teacher between the lines also blurted out from his own experience of decades of practice that the samadhi that comes from penetrating the non-arising of everything, once it actually manifests, never leaves the practitioner again, though you can just get distracted from it. It does not, however, equate what appears to be "realization" in your maps with realization in the sense of the first bhumi. If an honest man sits down to these distinctions and gives them a chance, it is easy to understand that the realization of both the non-arising of persons and things is not a Mahayana binary. For example, depending on the subtlety of the mind available to a given practitioner (i.e. the purity of his nervous system / subtle body), the imitation of direct realization of voidness is described with examples that first it is like a painting of the moon, then its reflection on the surface of the lake, and only then the actual moon . In each of these stages, this 'realisation' or imitation of it may seem quite stable and is more than a mere anemic intellectual sequence of affirming or denying things.

Piotr Ludwiński yes and well said. I don't map phases of insights to bhumi at all and I never answer any questions with regards to bhumi stages nor the traditional 4 stages of enlightenment Sotapanna, Sakadagami, Anagami, and Arahant. I don't even know how a narration and casual sharing to a friend 2 decades ago can unfold and end up in such a silly dogmatic and rigid way tbh.

Being also someone largely inspired by the content from the blog etc. and someone who de facto started his adventure with Buddhism from "7 stages", I would advise people from this environment to give a chance and consider the above aspect. It is possible that this will solve the constant problem of people relying on the map from the blog why in terms of behavior, quality of mind, siddhis, etc., their experiences, however authentic they may be, never seem to match the maps used by teachers like Garchen Rinpoche, HH Dalai Lama, etc.

Piotr Ludwiński

That said Ling Yin , I do read ur lil practice notes everyday, very encouraging and insightful, keep it up! Imagine after a few decades it will be like 40000-50000 pages. If one day u summarize and refine them into just a couple of key insights, I think it will be extremely valuable especially coming from a medical doctor, but just ur own unfoldings, no need anything extra....

John Tan 原谅我年少无知，乱写一番

Ive got a real challenge for You guys. Map the Dzogchen Ekabhumi onto these models

Robert Dominik Tkanka I’m not familiar with Dzogchen so I’m running away too.