Showing posts with label Spontaneous Presence. Show all posts
Showing posts with label Spontaneous Presence. Show all posts

Shared with my atr blog admin group, john tan commented “I really like mahamudra!” “ This mahamudra poem by Naropa is so beautiful.  I have read it so many times, yet everytime I read it, my heart dances in joy.”



IN SANSKRIT: Mahāmudrāsaṃjñāsaṃhitā

IN TIBETAN: Phyag rgya chen po’i tshig bsdus pa

I pay homage to the continuity of great bliss!

The Mahamudra view of appearances, awareness, and unity are taught:

1. The Meaning of the Mahamudra of Appearances

As for the expression of mahamudra,

All phenomena are your own mind.

Seeing outer things as real is confusion;

Like a dream, they are empty of essence.

2. The Mahamudra of Awareness

The mind, moreover, is merely the movement of thoughts and memories;

It has no nature; it is the dynamism of wind energy.

Empty of essence, it is like space;

All phenomena are like space, abiding as great equality.

Naropa (1016–1100)

The mahapandita Naropa was a great scholar from Kashmir. He mastered Buddhist studies at Nalanda University, but then left to seek a master who could teach him how to tame his mind. Naropa underwent twelve years of intense hardships under Tilopa’s guidance, and finally attained complete mahamudra realization.

3. The Mahamudra of Unity

As for expressing mahamudra,

Its essence cannot be taught.

Therefore, the suchness of mind

Is the very continuity of mahamudra.

There are also three types of Mahamudra meditation:

1. Mahamudra’s Natural Way of Abiding

The nature of mahamudra is uncontrived and unchanging.

Whoever sees and realizes this

Experiences all that appears as mahamudra,

For the great dharmakaya is all-pervasive.

2. The Way of Realizing Mahamudra

Rest loosely in the uncontrived nature;

The dharmakaya cannot be fathomed.

When you rest without searching, this is meditation;

To search while meditating is confusion.

3. The Mahamudra of Indivisibility

Because it is free of meditating and not meditating,

How could there be separation or non-separation from that state?

A yogi realizes everything to be like space and magical displays.

The conduct of Mahamudra again has three aspects:

1. The Mahamudra of Self-Liberation

All virtuous and negative karma will be liberated

By knowing their suchness.

Afflictions are great wisdom

And, like a fire that benefits a forest,

Are a yogi’s boon.

2. The Mahamudra of One Taste

How could there truly be going or remaining?

What kind of meditation

Results from traveling to solitary places?

Whoever does not realize suchness,

Aside from having temporary experiences, will not be liberated.

3. The Mahamudra of Inseparability

If you realize suchness, what can bind you?

Except for remaining undistracted in that state,

There is nothing to meditate on:

There is neither a resting nor a nonresting in equipoise.

This practice cannot be created or improved by an antidote.

Once again, the fruition of Mahamudra has three sections:

1. The Mahamudra of All That Appears and Exists

In this, nothing whatsoever is accomplished—

Appearances self-liberated are the basic space of phenomena.

Thoughts self-liberated are great wisdom,

The nondual equality of dharmakaya.

2. The Mahamudra beyond Samsara

Like the continuous flow of a mighty river,

Whatever you do is meaningful.

This is the great bliss of Buddhahood,

Where samsara has no place.

3. The Ultimate Mahamudra

All phenomena are empty of their own essence.

The mind that grasps the notion of “empty”

Is self-purified.

Free from concepts, without mental fabrication—

This is the path of all the buddhas.

Final Advice and Dedication

For those most fortunate beings,

My heart advice is here collected into words.

Through this, may all beings without exception

Reside in mahamudra!

This instruction was given orally from the great master Naropa to Marpa Chökyi Lodro at Pushpahari.

Śubham astu sarvajagatām!

These thirteen verses summarize all aspects of Mahamudra without exception. The purpose and divisions of this teaching should be understood from a detailed oral explanation, in accordance with its essential meaning.

Do not put your confidence in mixed-up versions. This was written according to the authentic ancient manuscripts, so do not think it has been distorted.

"Yes. Conventionally, there are external objects and self, ultimately they are empty and there is no contradiction. Spontaneous presence and dependent arising, they are neither same nor different too. When mind conceptualizes and separates, parts and whole originate dependently and empty, that is precisely because the natural state is free and spontaneous."

 - John Tan

New dharma talk by Acarya Malcolm Smith



    Tyler Jones
    Rangjung = self-arising

  • André A. Pais
    Rangjung Yeshe is sometimes translated as self-arisen wakefulness.

    James Wolanyk
    André A. Pais Hi Andre, I'm not very familiar with Dzogchen/Tibetan terms for this stuff, so forgive my stupid question - is Rangjung considered one aspect of sentient beings, a direct synonym for Buddha-nature/the Absolute, or something more nuanced?

  • André A. Pais
    Rangjung Yeshe, as "primordial awareness," or "self-arisen wakefulness," is synonymous with Buddha-nature, I believe. But Rangjung alone I'm not sure.

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  • André A. Pais
    I'm not sure either if one can say that Buddha-nature is a part of sentient beings, of if it's the other way around - it's sentient beings that are a part of Buddha-nature.

  • Chae Cramb
    rang byung is short for rang las byung, arising from oneself.
    Malcolm usually translates it as self-originated, but it depends on context.

    Stian Gudmundsen Høiland
    Care to elaborate the meaning? Arising from oneself, from itself, or of itself?

  • William Kong
    Thank you all. 🙏 I’ll have re-to listen to that podcast.

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Soh Wei Yu

John Tan:

To me self-originated/arising is just non-afflictive dependent orgination.  (Soh: seems consistent with what Malcolm said in places like )

The phrase dependent orgination is not used because DO, in classical Buddhist doctrine, is often used to explain the afflictive 12-linked model that initiates from ignorance to explain the cause of suffering.

When mind is free from the 3 sphere of subject-action-object, free from all elaborations, there is no conceptual delineation, no  separation nor union, there is only pure appearances fully exerted as self-arising wisdom.

Dzogchen separates consciousness into "mind" and "wisdom".  Mind is dualistic, conceptual and afflictive whereas wisdom is non-dual, non-conceptual and pure but both are consciousness.  It is just a more elegant way for the purpose of teaching and provides more clarity otherwise it becomes confusing to explain the cause of suffering.  Same goes for DO and self-arising wisdom.  Tsongkhapa and chinese buddhism esp just use DO to explain. That is how I see it. 

Soh Wei Yu
[2:25 PM, 9/12/2019] Soh Wei Yu: Malcolm said dependent origination is natural perfection.. just that from like ultimate (forgot the term he used) its like all causes and conditions are empty and there is no distinction of cause and effect.. but its not contradictory. Like the madhyamika refutation of the 4 (diamond slivers) and the six something.. Lhun grub means not made by anyone, everything happens naturally. Dependent origination is not made by anyone and happens naturally
[2:25 PM, 9/12/2019] Soh Wei Yu: Malcolm said kyle is the first person to get his view completely
[2:26 PM, 9/12/2019] Soh Wei Yu: Also he invited me to join his santa fe dzogchen teaching next year, kyle will be joining
[2:27 PM, 9/12/2019] Soh Wei Yu: Kyle asked many qns about rigpa and dzogchen practice.. his main practice now is something like dorje drollo a teaching transmitted by malcolm
[2:29 PM, 9/12/2019] Soh Wei Yu: Btw kyle said his anatta insight happened in two phases
[2:30 PM, 9/12/2019] Soh Wei Yu: The first one which was very intense and he cried and felt death, no seer no hearer etc and he said something like his thought dunno what sinked below.. and he saw time is an illusion etc and you said thats the most intense anatta you have seen
[2:30 PM, 9/12/2019] Soh Wei Yu: Then years later he had another insight which is zero dimensional no distance etc
[2:30 PM, 9/12/2019] Soh Wei Yu: Then i mentioned is it related to your two stanzas of anatta he said yes
[3:03 PM, 9/12/2019] John Tan: 👍
[3:04 PM, 9/12/2019] John Tan: Yes I think you should attend Malcolm dzogchen teaching next year.
[9:10 AM, 9/24/2019] John Tan: But like what Malcolm said, DO is natural perfection.
[9:10 AM, 9/24/2019] John Tan: One just have to realize this.
[24/9/19, 9:11:40 AM] John Tan: Then the mind will rest upon nothing, not even the One Mind. Whatever appears, though a mere reflection, is entire and spontaneously perfect.
[24/9/19, 9:12:21 AM] John Tan: One does not need to sink back to anything else.
[24/9/19, 9:14:05 AM] John Tan: I think geo is clear about this from what he wrote to me. ...however still have have deconstructed "physicality". That is the idea of "physicality" has not been sufficiently deconstructed to become just mere empty sensations dancing in zero dimension.
[24/9/19, 9:15:02 AM] John Tan: If the "physicality" is there, one will b disturbed by the "idea" of interaction and locality.
    Soh Wei Yu
    Depending on context, it means "arising from oneself," for example rang byung ye shes is the "self-originated pristine consciousness" because you discovered it yourself.
    In most cases, the reflexive pronoun "rang" refers to things that arise from or within one's own state.
    We can use the example from Ārya-mañjuśrīnāmasaṃgīti-vyākhyāna:
    Here, some masters assert that "self-originated" means an entity that does not depend on cause and conditions. However, "self-originated" means that because of arising from oneself, it is self-originate. In uncommon parlance, others claim it means the appearance of the kāyas and pristine consciousnesses arise to oneself.
    Another definition can be found given by Viryavajra in his commentary on Cakrasamvara Root tantra
    Self-originated: since there is arising from the cause and condition of experiencing the intrinsic luminosity of the mind, but not arising from temporary causes and conditions, there is "self-origination."
    You can say that rang byung ye shes comes from one's subjective experience of luminosity, as above.
    ye shes is a quality of rig pa. Hence the term rig pa'i ye shes.
    According to Kumaracandara, rang 'byung ye shes is a synonym for omniscience.
    According to the the Śrīvajramālāmahāyogatantraṭīkāgaṃbhīrārthadīpikā-nāma
    So called self-originated pristine consciousness is the pristine consciousness known for oneself that does not arise from other conditions.
    What about a self-arisen statue, for example? Aren't those 'things'?
    Here, self-arisen means naturally manifesting, without being made by a person.
    Sure. However, I still don't understand how that is not what Nagarjuna was negating in line 1 of the MMK. I'm still missing something...
    here, "self-originated Tara" does not mean that the Tara image is emerging without cause and conditions, it means that no one made it.
    Meaning of rangjung (rang byung)? - Dharma Wheel
    Meaning of rangjung (rang byung)? - Dharma Wheel
    Meaning of rangjung (rang byung)? - Dharma Wheel

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John Tan

Sorspetodn 410yeg2hY75t8al053sd6t5:r5Mh8e 986 Ahac47m  · 

In self-arising wisdom, there only spontaneous presence and natural perfection; but,

if we r still in a state of mind (relative) even in the minutest sense and sprouting glamorously "no practice, no path and no result" that is just deluding oneself into self-perfection.

If there is mind even in the most minutest sense, there will be knowing, there will be apprehension, there will be grasping and there will be division. Hence everything originates in dependence, everything is empty;

And as long as there is mind,

"Self" and "otherness" originate in dependence -- that is self-perfecting;

View, path and result originate in dependence -- that is self-perfecting;

Cause and effect originate in dependence -- that is self-perfecting;

11You, Yin Ling, Tan Jui Horng and 8 others







Reality for this being.
Date: 11/4/22
Sitting in the garden 🪴
The body blend into the whole scenery,
Energy is expanded,
No more just in the body,
A bird fly by,
It has the same beingness as
The body, the sky and the trees 🙂
Like the trees with green and brown,
My body is not any special.
Red and brown pants,
Skin colour,
That’s about it.
An appearance.
Like a bird, like a tree.
You can’t find me in my body 🙂
In this vast ocean of beingness,
Nothing stands out,
No privilege is given to any one thing,
It’s all equal, with similar nature.
They are neither the same, nor different from each other.
We can’t say being, or non being,
We also can’t say existence nor non existence.
Can’t even say mind or not mind, physical or not physical.
All elaborations cease when self is seen through.
What is their nature then?
Some ppl call it thusness, suchness, it ness , that ness, buddhas nature, Rigpa, wisdom,
Because there is no precedent of this nature in our standard way of perception.
This is a new way of perceiving,
Where each phenomena, each sound, touch, sight, feelings, emotions has an intrinsic knowingness to it, right in it.
It is almost a coalesce of
physical and mental,
dependent origination and emptiness, positive and negative,
yin and Yang,
And that’s saying too much.
Not a particle in the whole world is excluded of this nature.
Empty yet full
Empty yet functional.
It is functional bec it is empty.
The 2 truths is actualised when the direct experiencing of this nature happens. It is Buddha’s nature
Radical. Yet miraculous.
Everything is.
Sometimes the world can be a blade of grass,
Sometimes the world can be the galaxy,
The manifestation of this whole empty emanation is us, it is our empty clarity.
We don’t experience it.
There is no experiencer,
We are the experience which experiences.
We are all the experiences in the world
There really is nothing to do.
No where to go.
Whatever we do the whole doing is us
Wherever we go the whole going is us
In perfect stillness manifestation appears due to conditions
Like a 🌈 it is not out there, yet seen,
There never is birth, hence never will be death.