Showing posts with label Piotr. Show all posts
Showing posts with label Piotr. Show all posts


This is short commentary about one aspect that is missing in my latest article…
I’ve emphasized aspects that can be said to correspond to Thusness’ “first stanza” from
But I’ve not mentioned “second stanza” aspect.
When there is no grasping at observer, doer…
When there is no referencing sound to background
And no referencing it back to hearer hearing
That sound is instant illumination…
Without being obstructed by subjective reference point that mediates it’s arising…
Sound manifest as vividly as it can.
“When self becomes more and more transparent, Likewise phenomena become more and more luminous.”
Like Thusness wrote above.. When there is no subject to protect and no one who could escape from “stuff of life”… Sensory appearances can shine brightly as intensely as they can as instant clarity. Without dullness that comes from wanting to escape and dissociate from appearances… Without dullness that comes from discarding them for sake of abiding as imagined Absolute.
Taken from Facebook group, Dharma Connection


"What does sentient beings mean? 

What's the difference between sentient and insentient?"

In anatta agency is resolved in four aspects;

Firstly it's resolved that there is only foreground manifestation without background; instead to there being two (experiencer-experienced) or three (experiencer-experiencing-experienced) things it's resolv
ed that in reference to what is experienced there is precisely only what is experienced. This is resolving that self as witness/observer is non-arisen since it depends on imputation.

Secondly it's resolved that in that naked foreground manifestation there is no active subject endowed with cognitive or productive abilities/capacities. This is resolving that self as controller/doer is non-arisen since it depends on imputation.

Thirdly it's resolved that in that naked foreground manifestation without both active and in-active subject there is not a single phenomenon that could be said to be "mine". This is resolving that self as owner/posessor is non-arisen since it depends on imputation.

Last aspect... Is to resolve that there is no pervailing substance/beingness/awareness that remains unchanged... No global source for naked manifestation and likewise no "the awareness" and the like. This is resolving that self as universal selfhood is non-arisen since it depends on imputation.

First aspect is that there is no receiving end for thought... Just thought without background against which it appears.

Second aspect is that we don't find any thinker behind thoughts who is emitting them.

Third aspect is that we don't find any thought that we could pin down as "mine", belonging to "me".

Fourth aspect is that we don't find any universal unchanging essence in any possible relationship to thoughts (identical with them, different from them, being in them, containing them or possessing them).

Sentient being is conventional term when there is ignorance, attachment and aversion... and delusion of self-view that solidifies this process of grasping into substantial being. Meaning sentient being is term for grasping at self as

d)abiding soul/being/essence/source

When it's directly resolved in one's own mindstream both poles of sentient and insentient are seen to be delusory... If something that was posited as sentient is non-arisen exactly to what we could compare "insentient"? How many one-sided coins we could find?

Piotr Ludwiński wrote:

You think that you liberate
play of luminous form
from "who/what/where/when/how/why" cage
you have yourself created...

But luminous form...

Luminous form
Does not appear on it's own
Does not abide on it's own
Does not cease on it's own

Luminous form
Does not alternate between absence and presence

Neither by it's own power
Nor by power of another luminous form
Does it switch from absence to presence
And again from presence to absence

How could luminous form be pinned down?
How could "it" arise?
How could "it" abide?
How could "it" cease?

By cutting branches
but leaving root in tact
you will never realize suchness
you ignorant fool!

You might have
realized that "seer seeing seen" is mistake
and have seen through
agent and his action

But isn't expression
"it appears here and now"
exactly same mistake
you are repeating again?

You have taken out your hands out of dirt
But why do still you stand on two legs in it?

You might have
seen through universal and individual agent
but now why do you make
infinite agents as infinite luminous forms?

For luminous form
to alternate between presence and absence
to appear or disappear
is to pin down luminous form as agent who does something

Free yourself from
the seer who sees

Free yourself from
it that appears

Again and again
look at your mind

See that time and space
Are also dreams dependent
on your three-fold dream
of subject, action and object!

~ from me to myself!

Firstfold emptying: subjective universal/individual agency

- active agent "Seer sees", "doer does", "choicer choices", "controller controls", "coordinator coordinates", "that which appears as everything"
- inactive agent "background against which appearances arise", "substance out of which appearances are made of"

result: non-action, non-duality, no global source/substance

quote: "Then, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress." Gautama Buddha, Ud 1.10

Secondfold emptying: objective agency

- active agents "appearances arising/abiding/ceasing by their own power"
- inactive agents "appearances arise/abide/cease by the power of other"

result: interconnectedness, non-arising

quote: "Neither from itself nor from another,
Nor from both,
Nor without a cause,
Does anything whatever, anywhere arise. " Nagarjuna, MMK 1.1

Twofold emptying: no subjective and no objective agency
- subject is empty
- action is empty
- object is empty
- time is empty
- space is empty

result: emptiness/clarity inseparable
quote1: ""Thus, monks, the Tathagata, when seeing what is to be seen, doesn't construe an [object as] seen. He doesn't construe an unseen. He doesn't construe an [object] to-be-seen. He doesn't construe a seer.

"When hearing...

"When sensing...

"When cognizing what is to be cognized, he doesn't construe an [object as] cognized. He doesn't construe an uncognized. He doesn't construe an [object] to-be-cognized. He doesn't construe a cognizer.

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." Gautama Buddha, An 4.24

"When the Bodhisattva Avalokitesvara."

"Was Coursing in the Deep Prajna Paramita."

"He Perceived That All Five Skandhas Are Empty."

"Thus He Overcame All Ills and Suffering."

"Oh, Sariputra, Form Does not Differ From the Void,
And the Void Does Not Differ From Form.
Form is Void and Void is Form;
The Same is True For Feelings,
Perceptions, Volitions and Consciousness."

"Sariputra, the Characteristics of the
Voidness of All Dharmas
Are Non-Arising, Non-Ceasing, Non-Defiled,
Non-Pure, Non-Increasing, Non-Decreasing."

"Therefore, in the Void There Are No Forms,
No Feelings, Perceptions, Volitions or Consciousness."

"No Eye, Ear, Nose, Tongue, Body or Mind;
No Form, Sound, Smell, Taste, Touch or Mind Object;
No Realm of the Eye,
Until We Come to No realm of Consciousness."

"No ignorance and Also No Ending of Ignorance,
Until We Come to No Old Age and Death and
No Ending of Old Age and Death."

"Also, There is No Truth of Suffering,
Of the Cause of Suffering,
Of the Cessation of Suffering, Nor of the Path."

"There is No Wisdom, and There is No Attainment Whatsoever."

"Because There is Nothing to Be Attained,
The Bodhisattva Relying On Prajna Paramita Has
No Obstruction in His Mind."
[Commentary on above text]

"Because There is No Obstruction, He Has no Fear,"

"And He passes Far Beyond Confused Imagination."

"And Reaches Ultimate Nirvana."

"The Buddhas of the Past, Present and Future,
By Relying on Prajna Paramita
Have Attained Supreme Enlightenment."

"Therefore, the Prajna Paramita is the Great Magic Spell,
The Spell of Illumination, the Supreme Spell,
Which Can Truly Protect One From All Suffering Without Fail."

"Therefore He Uttered the Spell of Prajnaparmita,
Saying Gate, Gate, Paragate, Parasamgate, Bodhi Svaha." Heart Sutra

Piotr Ludwiński (a 19 year old Polish who frequents my Facebook group, Dharma Connection) described one month ago his realization of anatta and mind-body drop-off.


Jackson, what was meant in my post by "we simply don't find any basis"? It meant that no "nothing", no "space", no "thing", no "it", no "who", no "spiritual beingness", no "Self", no "The Awareness", no "Source", no "Mirror", no "non-dual Knower" is found apart from ignorance

"Nibbana is, but not the man that enters it,"
~ Visuddhimagga XIX

That aware space you mention so much, Jackson, I have recognized (I've pursued direct path of self-enquiry). I've reached direct realization of "what is your original face" as shapeless, self-cognizing radiance. Self-knowing space-like presence.

That realization of Existence-Consciousness-Bliss when there is no distance between "me" and Existence-Consciousness-Bliss took place. When one realizes there is no "ME and Existence-Consciousness Bliss", but only self-knowing Existence-Consciousness-Bliss it is effortless, unfabricated, non-conceptual and immediate experience. That intimacy and taste of existence cannot be forgotten. It is like "kiss from beloved" u have mentioned but not exactly; I speak about situation in which there is no more "ME" and "Beloved" but only Beloved remains. Kiss so powerful that "me" dissolved and I noticed that "Kisser and kissed" is one.

I've also experienced sinking into nothingness like Nisargadatta Maharaj points out as attempt to integrate the fact that there are perdiods where not even Existence-Consciousness-Bliss is experienced.

I've misinterpreted Dzogchen, Mahamudra and Buddhism in overall. Remaining in "natural state" seemed me to just remain in nirvikalpa samadhi, absorbed into non-conceptual thought. When I write "non-conceptual thought" I mean I AM/Existence-Consciousness-Bliss. This is "stage 1" in Thusness' ladder of "seven stages".

Then I came across Thusness' and Soh's blog. It showed me that Existence-Consciousness-Bliss is golden chains. Further contemplation resulted in fluctuation between experience of "One Mind" and "No Mind"; fluctuating between substantial and insubstantial non-duality.

Jackson, you generally speak a lot about what is called by Thusness' and Soh as "One Mind" => for example quote of one of recent posts of yours "The Knower and the seeing and hearing are non-dual, yet not the same. The clouds in the sky are non-dual, yet not the same. The reflections in a mirror are non-dual regarding the mirror, yet are not the same.". I have experienced this substantial non-duality directly. This is stage 4 in above mentioned ladder.

Problem behind "substantial non-duality" is that there is powerful attachment to thought realm. "One Mind" I mentioned above is last resort to hold to this framework.

"The world is illusory;
Brahman alone is real;
Brahman is the world."

You need to directly discern and understand why realization that is expressed by this stanza is from the very beginning based on attachment to certain cognitive mistake. Otherwise there is absolutely no possibility of understanding Buddhadharma. Countless yogic practices were developed to enhance intensity of experiential realization of this stanza. I've realized directly first two sentences which is Self-Realization and then experienced directly meaning of third sentence. It is "One Mind"/stage 4 in Thusness' ladder. I've directly experienced that Mind/Presence is mirror that is non-dual with phenomena but yet independent of them. So I directly realized the meaning behind this pointer.

But I have also experienced no-mind and realized the difference directly. In "No Mind" there is no more "mirror" that is "non-dual with senses".

That mirror is recognized to be just one of the senses; particular manifestation in thought realm; non-conceptual thought. So that above statement about brahman is just based on delusion and attachment to this non-conceptual thought and reifying as "mirror", "Self", "non-dual Knower", "Mind", "Awareness" etc.

"In actuality, that non-conceptual thought is not any more special than a passing sight, a passing scent!"

But anatta isn't experience of "no mind" in which self/Self/"awareness"/"mind" is forgotten and only non-dual senses remain without center or reference point. Realization/insight isn't peak experience.

So what is anatta and how does anatta apply to non-conceptual thought/I AM/Existence-Consciousness-Bliss/Brahman?

Through contemplation on right view and anatta it was recognized that "Divine Being" too, as it was discerned directly, is simply self-luminous activity without any trace of agent, doer behind it. In other words, non-dual shapeless presence is just non-dual experience in thought realm.

It is not "more important" than non-dual sound, non-dual scenery, non-dual thoughts, non-dual tastes, non-dual odours, non-dual sensations.

It is not "mirror" that is "non-dual" with senses; it itself is just experience in one of the senses.

I recognized that it is "always so". There is no agent, no linking basis, no source, no "The awareness", no "self" no "Self", no "the Intelligence" that is BEHIND self-knowing phenomena. "Existence-Consciousness-Bliss" is included in phenomena, for it's position of mirror and non-dual knower is just because of wrong view and framework that is based on cognitive mistake and assumption.

I understood why Soh used word like "phenomena-ing" instead of "phenomena".

If someone would like to grasp "nothingness" as last resort to be able to conceive "I", "me", "Source" and "The Awareness". Well, formless samadhis are also just self-luminous activity without any agent, source, self, Self, Intelligence behind it whatsoever. Only lack of realization and insight into anatta results in reification like Nisargadatta did.

There is neither "the awareness" nor "Spiritual Intelligence" behind non-dual self-luminous activities (non-conceptual thought that is reified as Brahman/Self I also include in this). "Awareness" and "Spiritual Intelligence" are just labels on these self-luminous activities without agent. "Mind" is just label for this self-luminous arising and passing. Just like "weather" is label for various activities without doer behind them.

Two stanzas about Anatta by Thusness' are leading to two equally important aspects of anatta;

"There is thinking, no thinker
There is hearing, no hearer
There is seeing, no seer

In thinking, just thoughts
In hearing, just sounds
In seeing, just forms, shapes and colors."

Realization of just one without the other is incomplete. Anatta is only understood and realized when there is discernment and recognition of what both of these point to.

""He perceives Unbinding as Unbinding.[7] Perceiving Unbinding as Unbinding, he conceives things about Unbinding, he conceives things in Unbinding, he conceives things coming out of Unbinding, he conceives Unbinding as 'mine,' he delights in Unbinding. Why is that? Because he has not comprehended it, I tell you."

So using this quotation as example “He has not comprehended it" can take place when one realizes second stanza but doesn't realize what is exact meaning behind first one...


"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you."

In realization of meaning of both of above Thusness' stanzas on anatta, there is no more place for "Source", reified "Spiritual Intelligence". There is no place for any phenomenon or noumenon behind self-luminous non-dual activity.
First-fold emptiness simply means that there is nothing behind non-dual phenomena-ing. All views that are contained in above statements by Buddha are simply recognized for what they are; delusions that have lack of the insight into anatta as their cause.

Moreover, posing a question in a way you do, was directly refuted by Buddha; this Jax.

Buddha isn't stressing this simply because of his whim, but simply in realization of anatta it is clearly seen why exactly these questions are flawed from the very beginning.

No god, no Brahma, may be called,
The maker of this wheel of life,
Empty phenomena roll on,
Dependent on conditions all."

Visuddhimagga XIX.

"Infinite Consciousness", "Infinite Space", "Nothingness", "Neither perception nor non-perception" are included in "empty phenomena roll on".

Speaking about "Non-dual Knower" show lack of true understanding and realization into anatta. Why? Because it is still disease of conceiving. Attachment to see reality based on subject, object, agent, doer, source, manifestation, self, Self.

In other words, by speaking that there is no agent behind self-luminous activity I also include experience of self-cognizing Existence-Consciousness-Bliss (which is called "I AM" in Thusness "seven stages", due to my former conditioning I use similar terminology).

But what exactly is realization of anatta? Using two stanzas by Thusness' realization is direct insight that it is "always already so". To apply this to my own spiritual search it means that from the very beginning of my journey there was no agent, no linking basis, no source, no "the awareness" no reified "non-dual knower" or imagined "spiritual intelligence" behind this. It applies to my delusion of personhood, to my delusion of reifications of Existence-Consciousness-Bliss, to my delusions of sinking into nothingness, to my delusions of substantial non-duality ("One-Mind/stage 4 in Thusness "seven stages").

That is why anatta is one of "three marks of existence". It isn't stage or experience. It is always already so.

AN 10.60 Girimānanda Sutta:

"Now what, Ānanda, is the recognition of selflessness? Here, Ānanda, a monk, gone to the wilderness, to the root of a tree, or to an empty place, discriminates thus: ‘The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, odors are not-self; the tongue is not-self, flavors are not-self; the body is not-self, tactual objects are not-self; the mind is not-self, phenomena are not-self.’ Thus he abides contemplating selflessness with regard to the six internal and external sensory spheres. This, Ānanda, is called the recognition of selflessness."

Thus, we came back to Bahiya Sutta:

‘The seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known.’ This is how you should train, Bāhiya.

When, Bāhiya, for you the seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known, then Bāhiya, you will not be that. When, Bāhiya, you are not that, then Bāhiya, you will not be there. When, Bāhiya, you are not there, then Bāhiya, you will be neither here nor beyond nor between-the-two. Just this is the end of unsatisfactoriness."


(One day later)

Yesterday some heat penetrated the body and had experience of something like, "dissolution of body". But can't describe this clearly, since I mean sensations of body; I see that "body" is imputation like weather on sensations. If we use "mind" for I AM, thoughts, emotions, memories, that "mind" too is like weather. That weather analogy is really helpful. If six consciousnesses are seen as imputation, then basically no "body" and "mind" remains at all. Especially if we don't imagine some super consciousness behind skandhas. So "sentient beings" is too like "weather".