Also See: (Nepalese) Thusness/PasserBy's Seven Stages of Enlightenment in Nepalese थस्नेस/पासरबाईका सात चरणहरूको जागृति 

Also See: (Nepalese) “बुद्ध प्रकृति "म हुँ" होइन” - Buddha Nature is NOT "I Am"

Original English Article: On Anatta (No-Self), Emptiness, Maha and Ordinariness, and Spontaneous Perfection

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translate this nepalese “on anatta” article: 

Hello, I have a lengthy English text that I need translated into Nepalese. I'd like the translation to be done paragraph by paragraph, with each original English paragraph followed by its Nepalese translation. Here's the text:

[long text snipped]

Nepali:

अनत्त (नो-सेल्फ), शून्यता, महा र साधारणता, र स्वतःस्फूर्त पूर्णताको बारेमा

साउन्डक्लाउडमा अडियो संस्करण सुन्नुहोस्: https://soundcloud.com/soh-wei-yu/sets/awakening-to-reality-blog

यस लेखको चीनी अनुवादको लागि, हेर्नुहोस् 论无我，空性，摩诃与平凡，和自然圆满

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ChatGPT

Certainly, here's the translation for the next section of the text:

English:

For Italian translation from ChatGPT, see (Italian) Sull'Anatta (Non-Sé), la Vacuità, Maha e Ordinarietà, e la Perfezione Spontanea -- translation from On Anatta (No-Self), Emptiness, Maha and Ordinariness, and Spontaneous Perfection

If anyone has suggestions for improvement of translations above, please contact me at https://www.awakeningtoreality.com/p/contact-us.html

Nepali:

ChatGPT बाट इटालियन अनुवादको लागि, हेर्नुहोस् (इटालियन) Sull'Anatta (Non-Sé), la Vacuità, Maha e Ordinarietà, e la Perfezione Spontanea -- अनत्त (नो-सेल्फ), शून्यता, महा र साधारणता, र स्वतःस्फूर्त पूर्णताबाट अनुवाद

यदि कसैसँग माथिका अनुवादहरूमा सुधारका सुझावहरू छन् भने, कृपया मलाई https://www.awakeningtoreality.com/p/contact-us.html मा सम्पर्क गर्नुहोस्।

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ChatGPT

Continuing with the translation:

English:

Also see:

Two Types of Nondual Contemplation after I AM

+A and -A Emptiness

Nepali:

यस्तो पनि हेर्नुहोस्:

'म' पछि दुई प्रकारका गैरद्वैत ध्यान

+A र -A शून्यता

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ChatGPT

Continuing with the translation:

English:

(Last Updated: 14th March 2009)

Article written by: Thusness/PasserBy

Wonder why but of late, the topic on anatta kept surfacing in forums. Perhaps 'yuan' (condition) has arisen. -:) I will just jot down some thoughts on my experiences of ‘no-self’. A casual sharing, nothing authoritative.

Nepali:

(अन्तिम पटक अद्यावधिक: १४ मार्च २००९)

लेखक: थसनेस/प्यासरबाई

मलाई आश्चर्य लाग्छ, तर पछिल्लो समयमा अनत्तको विषय फोरमहरूमा उठिरहेको छ। शायद 'युआन' (अवस्था) उत्पन्न भएको छ। -:) म मेरो 'नो-सेल्फ' को अनुभवहरूका बारेमा केहि विचारहरू लेख्नेछु। एक सामान्य साझेदारी, कुनै पनि अधिकारीक चीज होइन।

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Proceeding with the translation:

English:

The 2 stanzas below are pivotal in leading me to the direct experience of no-self. Although they appear to convey the same stuff about anatta, meditating on these 2 stanzas can yield 2 very different experiential insights -- one on the emptiness aspect and the other, the non-dual luminosity aspect. The insights that arise from these experiences are very illuminating as they contradict so much our ordinary understanding of what awareness is.

Nepali:

तलका २ पद्यहरूले मलाई 'नो-सेल्फ'को प्रत्यक्ष अनुभवमा पुर्‍याउनुमा महत्वपूर्ण भूमिका खेलेका छन्। यद्यपि यिनीहरू अनत्तको बारेमा समान कुरा व्यक्त गर्ने जस्तो देखिन्छ, यी २ पद्यहरूमा ध्यान गर्दा २ वटा फरक अनुभवात्मक अन्तर्दृष्टि प्राप्त हुन्छ -- एक शून्यताको पक्षमा र अर्को, गैर-द्वैत ज्योतिर्मयताको पक्षमा। यी अनुभवहरूबाट उत्पन्न हुने अन्तर्दृष्टि धेरै प्रकाशमय छन् किनकि यिनीहरूले हाम्रो साधारण चेतनाको बुझाइलाई धेरै विरोधाभास गर्छन्।

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Continuing with the translation:

English:

There is thinking, no thinker

There is hearing, no hearer

There is seeing, no seer

Nepali:

सोचाइ हुन्छ, कुनै सोच्ने मानिस छैन

सुनाइ हुन्छ, कुनै सुन्ने मानिस छैन

देखाइ हुन्छ, कुनै हेर्ने मानिस छैन

English:

In thinking, just thoughts

In hearing, just sounds

In seeing, just forms, shapes and colors.

Nepali:

सोच्दा, केवल विचारहरू

सुन्दा, केवल ध्वनिहरू

हेर्दा, केवल आकृतिहरू, आकारहरू र रंगहरू।

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Certainly, I'll translate the next two paragraphs together for continuity:

English:

Before proceeding any further, it is of absolute importance to know that there is no way the stanzas can be correctly understood by way of inference, logical deduction or induction. Not that there is something mystical or transcendental about the stanzas but simply the way of mental chattering is a 'wrong approach'. The right technique is through 'vipassana' or any more direct and attentive bare mode of observation that allows the seeing of things as they are. Just a casual note, such mode of knowing turns natural when non-dual insight matures, before that it can be quite 'efforting'.

On the first stanza

The two most obvious experiences from this initial glimpse of the first stanza is the lack of doer-ship and the direct insight of the absence of an agent. These 2 experiences are key for my phase 5 of the 7 phases of insights.

Nepali:

अझ अघि बढ्नु अघि, यो जान्न अत्यन्त महत्त्वपूर्ण छ कि यी पद्यहरूलाई अनुमान, तार्किक निष्कर्ष वा आगमनको माध्यमबाट सही रूपमा बुझ्न सकिँदैन। यसमा कुनै रहस्यमय वा अतीन्द्रिय वस्तु छैन, तर मानसिक चिन्तनको यो तरीका 'गलत दृष्टिकोण' हो। सही तकनीक 'विपस्सना' मार्फत वा अन्य कुनै प्रत्यक्ष र ध्यानपूर्वक निरपेक्ष अवलोकन मोडबाट हो, जसले कुराहरूलाई यथार्थ रूपमा देख्न अनुमति दिन्छ। केवल एक सामान्य टिप्पणी, यस्तो ज्ञान प्राप्ति गैर-द्वैत अन्तर्दृष्टि परिपक्व हुँदा स्वाभाविक हुन्छ, त्यसअघि यो धेरै 'प्रयासपूर्ण' हुन सक्छ।

पहिलो पद्यमा

पहिलो पद्यको प्रारम्भिक झलकबाट प्राप्त दुई सबैभन्दा स्पष्ट अनुभवहरू हुन् कर्ताको अभाव र एजेन्टको अनुपस्थितिको प्रत्यक्ष अन्तर्दृष्टि। यी दुई अनुभवहरू मेरो अन्तर्दृष्टिहरूको ७ चरणहरूमध्ये पाँचौँ चरणका लागि प्रमुख छन्।

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Continuing with the translation:

English:

The lack of doer-ship that links and co-ordinates experiences.

Without the 'I' that links, phenomena (thoughts, sound, feelings and so on and so forth) appear bubble-like, floating and manifesting freely, spontaneously and boundlessly. With the absence of the doer-ship also comes a deep sense of freedom and transparency. Ironical as it may sound but it's true experientially. We will not have the right understanding when we hold too tightly 'inherent' view. It is amazing how 'inherent' view prevents us from seeing freedom as no-doership, interdependence and interconnectedness, luminosity and non-dual presence.

The direct insight of the absence of an agent.

In this case, there is a direct recognition that there is “no agent”. Just one thought then another thought. So it is always thought watching thought rather than a watcher watching thought. However the gist of this realization is skewed towards a spontaneous liberating experience and a vague glimpse of the empty nature of phenomena -- that is, the transient phenomena being bubble-like and ephemeral, nothing substantial or solid. At this phase we should not misunderstand that we have experienced thoroughly the ‘empty’ nature of phenomena and awareness, although there is this temptation to think we have. -:)

Nepali:

अनुभवहरूलाई जोड्ने र समन्वय गर्ने कर्ताको अभाव।

'म' जो जोड्दछ त्यो नहुँदा, प्रकृतिहरू (विचारहरू, ध्वनि, भावनाहरू इत्यादि) बबलजस्तै, तैरिरहेका र स्वतः प्रकट हुन्छन्, स्वतःस्फूर्त र बेहदै स्वतन्त्र। कर्ताको अभावसँगै गहिरो स्वतन्त्रता र पारदर्शिताको अनुभूति आउँछ। यो विरोधाभासी लाग्न सक्छ तर यो अनुभवगत रूपमा सत्य हो। जब हामी 'स्वाभाविक' दृष्टिकोणलाई धेरै कडाइले धारण गर्छौं, हामीसँग सही बुझाइ हुँदैन। 'स्वाभाविक' दृष्टिकोणले हामीलाई कसरी नो-डुएरशिप, परस्पर निर्भरता र इन्टरकनेक्टेडनेस, ज्योतिर्मयता र गैर-द्वैत उपस्थितिको रूपमा स्वतन्त्रता देख्नबाट रोक्छ भन्ने कुरा अचम्मको छ।

एजेन्टको अनुपस्थितिको प्रत्यक्ष अन्तर्दृष्टि।

यस केसमा, सीधै यो पहिचान हुन्छ कि कुनै "एजेन्ट" छैन। एउटा विचार अनि अर्को विचार। त्यसैले, यो हमेशा विचारले विचारलाई हेर्ने हो, हेर्ने मानिसले विचारलाई हेर्ने होइन। तर यस पहिचानको मूल सार स्वतःस्फूर्त मुक्तिको अनुभव र प्रकृतिहरूको शून्य स्वरूपको अस्पष्ट झलकतिर लागेको छ -- अर्थात्, क्षणभंगुर प्रकृतिहरू बबलजस्तै र नाशवान, केहि पनि ठोस वा स्थायी छैन। यस चरणमा हामीले यसलाई गलत बुझ्नु हुँदैन कि हामीले प्रकृतिहरू र चेतनाको 'शून्य' प्रकृति राम्ररी अनुभव गरेका छौं, यद्यपि हामीसँग यसो सोच्ने प्रलोभन हुन सक्छ। -:)

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Continuing with the translation:

English:

Depending on the conditions of an individual, it may not be obvious that it is “always thought watching thought rather than a watcher watching thought.” or "the watcher is that thought." Because this is the key insight and a step that cannot afford to be wrong along the path of liberation, I cannot help but with some disrespectful tone say,

For those masters that taught,

“Let thoughts arise and subside,

See the background mirror as perfect and be unaffected.”

With all due respect, they have just “blah” something nice but deluded.

Rather,

See that there is no one behind thoughts.

First, one thought then another thought.

With deepening insight it will later be revealed,

Always just this, One Thought!

Non-arising, luminous yet empty!

And this is the whole purpose of anatta. To thoroughly see through that this background does not exist in actuality. What exists is a stream, action or karma. There is no doer or anything being done, there is only doing; No meditator nor meditation, only meditating. From a letting go perspective, "a watcher watching thought" will create the impression that a watcher is allowing thoughts to arise and subside while itself being unaffected. This is an illusion; it is 'holding' in disguise as 'letting go'. When we realized that there is no background from start, reality will present itself as one whole letting go. With practice, ‘intention’ dwindles with the maturing of insight and ‘doing’ will be gradually experienced as mere spontaneous happening as if universe is doing the work. With the some pointers from 'dependent origination', we can then penetrate further to see this happening as a sheer expression of everything interacting with everything coming into being. In fact, if we do not reify ‘universe’, it is just that -- an expression of interdependent arising that is just right wherever and whenever is.

Nepali:

व्यक्तिगत अवस्थाहरूका आधारमा, यो स्पष्ट हुन सक्दैन कि “सधैं विचारले विचारलाई हेर्छ, हेर्ने मानिसले विचारलाई होइन।” वा "हेर्ने मानिस नै त्यो विचार हो।" किनकि यो महत्त्वपूर्ण अन्तर्दृष्टि हो र मुक्तिको बाटोमा गलत हुन नसक्ने चरण हो, म असम्मानजनक स्वरमा भन्न बाध्य छु,

ती गुरुहरूले जसले सिकाए,

“विचारहरू उत्पन्न होस् र शान्त होस्,

पृष्ठभूमिको दर्पणलाई पूर्ण र अप्रभावित रूपमा हेर्नुहोस्।”

सम्पूर्ण सम्मानसहित, उनीहरूले केवल केहि सुन्दर तर भ्रमित कुरा भनेका छन्।

तर,

हेर्नुहोस् कि विचारहरूको पछाडि कोही छैन।

पहिले एक विचार अनि अर्को विचार।

गहिरो अन्तर्दृष्टिसँग यसले पछि प्रकट हुनेछ,

सधैं यही, एक विचार!

अनुत्पन्न, ज्योतिर्मय तर शून्य!

र यही अनत्तको सम्पूर्ण उद्देश्य हो। यस पृष्ठभूमिको वास्तविकतामा अवस्थिति नरहेको कुरा पूर्ण रूपमा देख्नु। जुन अवस्थित छ त्यो एक धारा, क्रिया वा कर्म हो। कुनै कर्ता छैन वा केहि हुँदैन, केवल काम गरिरहेको छ; कुनै ध्यान दिने मानिस छैन वा ध्यान नै छैन, केवल ध्यान दिँदै। एक छाड्ने दृष्टिकोणबाट, "एक हेर्ने मानिसले विचारलाई हेर्नु" ले यस्तो छाप बनाउँछ कि एक हेर्ने मानिसले विचारहरू उत्पन्न हुन र शान्त हुन अनुमति दिन्छ तर आफैं प्रभावित हुँदैन। यो एक भ्रम हो; यो 'धारण' छ 'छाड्ने' रूपमा लुकेको। जब हामी बुझ्छौं कि सुरुदेखि नै कुनै पृष्ठभूमि छैन, वास्तविकता आफैंले एक सम्पूर्ण छाड्ने रूपमा प्रस्तुत हुन्छ। अभ्यास गर्दा, ‘उद्देश्य’ अन्तर्दृष्टिको परिपक्वतासँग घट्छ र ‘काम गर्ने’ क्रिया धीरे धीरे केवल स्वतःस्फूर्त घटनाको रूपमा अनुभव हुन्छ, मानौं ब्रह्माण्ड नै काम गरिरहेको छ। 'निर्भर उत्पत्ति'का केहि संकेतहरूसँग, हामी यस घटनालाई अझ स्पष्ट रूपमा देख्न सक्छौं जुन सबै कुराहरू इन्टरएक्ट गर्दै अस्तित्वमा आउँछ। वास्तवमा, यदि हामी 'ब्रह्माण्ड'लाई वास्तविक नबनाउँछौं

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Continuing with the translation:

English:

Understanding this, practice is simply opening to whatever is.

For this mere happening is just right wherever and whenever is.

Though no place can be called home it is everywhere home.

When experience matures in the practice of great ease,

The experience is Maha! Great, miraculous and bliss.

In mundane activities of seeing, eating and tasting,

When expressed poetically is as if the entire universe meditating.

Nepali:

यसलाई बुझ्दा, अभ्यास भनेको केवल जे छ, त्यसलाई खोल्ने कुरा हो।

यो केवल घटना जहाँ र जब पनि बिल्कुल सही हुन्छ।

यद्यपि कुनै स्थानलाई घर भनेर बोलाउन सकिँदैन, तर यो हरेक ठाउँमा घर जस्तै छ।

जब अभ्यासमा सहजताको अनुभव परिपक्व हुन्छ,

त्यो अनुभव महा हो! महान, चमत्कारिक र आनन्दमय।

देख्ने, खाने र स्वाद लिने सामान्य क्रियाकलापहरूमा,

कवितात्मक रूपमा व्यक्त गर्दा यस्तो लाग्छ कि सम्पूर्ण ब्रह्माण्ड ध्यान लगाइरहेको छ।

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Continuing with the translation:

English:

Whatever said and expressed are really all different flavors,

Of this everything of everything dependently originating,

As this moment of vivid shimmering.

By then it is clear that the transient phenomena is already happening in the perfect way; unwinding what must be unwinded, manifesting what must be manifested and subsides when it is time to go. There is no problem with this transient happening, the only problem is having an ‘extra mirror’, a reification due to the power of the mind to abstract. The mirror is not perfect; it is the happening that is perfect. The mirror appears to be perfect only to a dualistic and inherent view.

Nepali:

भनिएको र व्यक्त गरिएको हरेक कुरा वास्तवमा विभिन्न स्वादहरू हुन्,

यस सबैको सबै निर्भर उत्पत्तिको।

यो चमकिलो क्षणको रूपमा।

त्यतिबेला यो स्पष्ट हुन्छ कि क्षणभंगुर प्रकृतिहरू पहिले नै सही तरीकाले घटिरहेका छन्; जे खुल्नु पर्छ त्यो खुल्दै, जे प्रकट हुनु पर्छ त्यो प्रकट हुँदै र समय गएपछि समाप्त हुँदै। यस क्षणभंगुर घटनासँग कुनै समस्या छैन, एकमात्र समस्या छ ‘थप दर्पण’, मनको सार्वजनिक शक्तिले गर्ने पुनर्स्थापना हो। दर्पण पूर्ण छैन; घटना नै पूर्ण छ। दर्पण द्वैत र स्वाभाविक दृष्टिकोणमा मात्र पूर्ण देखिन्छ।

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Our deeply held inherent and dualistic view has very subtly and unknowingly personified the "luminous aspect" into the watcher and discarded the "emptiness aspect" as the transient phenomena. The key challenge of practice is then to clearly see that luminosity and emptiness are one and inseparable, they have never and can never be separated.

On the second stanza

For the second stanza, the focus is on the vivid, pristine-ness of transience phenomena. Thoughts, sounds and all transient are indistinguishable from Awareness. There is no-experiencer-experience split, only one seamless spontaneous experience arising as thinker/thoughts, hearer/sounds, feeler/feelings and so on. In hearing, hearer and sound are indistinguishably one. For anyone that is familiar with the “I AM” experience, that pure sense of existence, that powerful experience of presence that makes one feel so real, is unforgettable. When the background is gone, all foreground phenomena reveal themselves as Presence. It is like naturally 'vipassanic' throughout or simply put, naked in awareness. From the hissing sound of PC, to the vibration of the moving MRT train, to the sensation when the feet touches the ground, all these experiences are crystal clear, no less “I AM” than “I AM”. The Presence is still fully present, nothing is denied. -:)

Nepali:

हाम्रो गहिरो राखिएको स्वाभाविक र द्वैत दृष्टिकोणले अत्यन्त सूक्ष्म रूपमा अनजानी तरिकाले "ज्योतिर्मय पक्ष"लाई हेर्नेमा रूपान्तरण गरेको छ र "शून्यता पक्ष"लाई क्षणभंगुर प्रकृतिको रूपमा छुट्याएको छ। अभ्यासको प्रमुख चुनौती तब यो हो कि ज्योतिर्मयता र शून्यता एक र अविभाज्य हुन्, यिनीहरू कहिल्यै पनि छुट्टाइएका छैनन् र छुट्टाइन सक्दैनन्।

दोस्रो पद्यमा

दोस्रो पद्यको केन्द्र छ क्षणभंगुर प्रकृतिको जीवन्त, शुद्धतामा। विचारहरू, ध्वनिहरू र सबै क्षणभंगुरहरू चेतनाबाट अप्रभेद्य छन्। कुनै अनुभवकर्ता-अनुभव विभाजन छैन, केवल एक निरन्तर स्वतःस्फूर्त अनुभव सोच्ने/विचारहरू, सुन्ने/ध्वनिहरू, अनुभव गर्ने/भावनाहरू आदि रूपमा उदय हुन्छ। सुन्दा, सुन्ने र ध्वनि अप्रभेद्य रूपमा एक हुन्छन्। “म छु” भन्ने अनुभवमा परिचित कसैका लागि, त्यो शुद्ध अस्तित्वको अनुभूति, त्यो शक्तिशाली उपस्थिति अनुभव जसले व्यक्तिलाई वास्तविक महसुस गराउँछ, अविस्मरणीय हो। जब पृष्ठभूमि हराउँछ, सबै पृष्ठभूमिका प्रकृतिहरू आफैंलाई उपस्थिति रूपमा प्रकट गर्छन्। यो नै नै स्वाभाविक 'विपस्सना' हो वा सरल शब्दमा, चेतनामा नग्न। पिसीको सिसिंग ध्वनिदेखि, हिलोरमार्दै गाडीको कम्पनसम्म, खुट्टा जमिनमा छुँदा अनुभूतिसम्म, यी सबै अनुभवहरू एकदम स्पष्ट छन्, “म छु” भन्दा कम छैनन्। उपस्थिति पूर्ण रूपमा उपस्थित छ, केहि पनि अस्वीकार गरिएको छैन। -:)

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Division of subject and object is merely an assumption.

Thus someone giving up and something to be given up is an illusion.

When self becomes more and more transparent,

Likewise phenomena become more and more luminous.

In thorough transparency all happening are pristinely and vividly clear.

Obviousness throughout, aliveness everywhere!

It will be obvious by then that only the deeply held dualistic view is obscuring our insight into this experiential fact. In actual experience, there is just the crystal clarity of phenomena manifesting. Maturing this experience, the mind-body dissolves into mere non-dual luminosity and all phenomena are experientially understood as the manifestation of this non-dual luminous presence -- the key insight leading to the realization that "All is Mind".

Nepali:

विषय र वस्तुको विभाजन केवल एक अनुमान हो।

त्यसैले, कोही त्याग्ने र केहि त्याग्नुपर्ने कुरा एक भ्रम हो।

जब स्वयं झन् झन् पारदर्शी हुन्छ,

त्यसैगरी प्रकृतिहरू पनि झन् झन् ज्योतिर्मय हुन्छन्।

पूर्ण पारदर्शितामा सबै घटनाहरू शुद्ध र स्पष्ट रूपमा प्रकट हुन्छन्।

सर्वत्र स्पष्टता, सर्वत्र जीवन्तता!

त्यतिबेला यो स्पष्ट हुन्छ कि केवल गहिरो राखिएको द्वैत दृष्टिकोणले मात्र हाम्रो यस अनुभवात्मक तथ्यमा अन्तर्दृष्टि अवरुद्ध गरिरहेको छ। वास्तविक अनुभवमा, त्यहाँ केवल प्रकृतिहरूको स्फटिक स्पष्टता छ। यो अनुभवलाई परिपक्व पार्दा, मन-शरीर गैर-द्वैत ज्योतिर्मयतामा मात्र विलीन हुन्छ र सबै प्रकृतिहरू यस गैर-द्वैत ज्योतिर्मय उपस्थितिको अभिव्यक्ति रूपमा अनुभवात्मक रूपमा बुझिन्छ -- "सबै कुरा मन हो" भन्ने एहसासतर्फ लैजाने प्रमुख अन्तर्दृष्टि।

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After this, not to be too overwhelmed or over-claimed what is more than necessary; rather investigate further. Does this non-dual luminosity exhibit any characteristic of self-nature that is independent, unchanging and permanent? A practitioner can still get stuck for quite sometimes solidifying non-dual presence unknowingly. This is leaving marks of the 'One mirror' as described in the stage 4 of the 7 phases of my insights. Although experience is non-dual, the insight of emptiness is still not there. Though the dualistic bond has loosened sufficiently, the 'inherent' view remains strong.

When the 'subject' is gone, experience becomes non-dual but we forgotten about the 'object'. When object is further emptied, we see Dharmakaya. Do See clearly that for the case of a ‘subject’ that is first penetrated, it is a mere label collating the 5 aggregates but for the next level that is to be negated, it is the Presence that we are emptying -- not a label but the very presence itself that is non-dual in nature.

Nepali:

यसपछि, आवश्यक भन्दा बढी अभिभूत वा दावी नगरी; बरु थप अनुसन्धान गर्नुहोस्। के यो गैर-द्वैत ज्योतिर्मयताले स्वतन्त्र, अपरिवर्तनीय र स्थायी स्वभावको कुनै विशेषता प्रदर्शन गर्दछ? एक अभ्यासकर्ता अझै पनि कहिलेकाहीँ अनजानमा गैर-द्वैत उपस्थितिलाई दृढ बनाउँदै अल्झन सक्छ। यो 'एक दर्पण'को चिन्हहरू छोड्दैछ जस्तै मेरो अन्तर्दृष्टिहरूको ७ चरणमध्ये चौथो चरणमा वर्णन गरिएको छ। यद्यपि अनुभव गैर-द्वैत हो, शून्यताको अन्तर्दृष्टि अझै छैन। यद्यपि द्वैत बन्धन पर्याप्त रूपमा ढिलो भएको छ, 'स्वाभाविक' दृष्टिकोण अझै पनि बलियो छ।

जब 'विषय' हराउँछ, अनुभव गैर-द्वैत हुन्छ तर हामी 'वस्तु'को बारेमा बिर्सन्छौं। जब वस्तु थप शून्य हुन्छ, हामी धर्मकाया देख्छौं। स्पष्ट रूपमा बुझ्नुहोस् कि 'विषय'को मामलामा जुन पहिलो प्रवेश गर्दछ, त्यो केवल ५ एग्रीगेटहरूको संग्रह गर्ने एक मात्र लेबल हो तर खारेज गर्नुपर्ने अर्को तहमा, हामी जुन शून्यतामा पुर्याउँदैछौं त्यो उपस्थिति हो -- एक मात्र लेबल होइन तर नै उपस्थिति हो जो स्वभावले गैर-द्वैत हो।

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For sincere Buddhist practitioners that have matured non-dual insight, they may prompt themselves why is there a need for Buddha to put so much emphasis on dependent origination if non-dual presence is final? The experience is still as Vedantic, more 'Brahman' than 'Sunyata'. This 'solidity of non-dual presence' must be broken with the help of dependent origination and emptiness. Knowing this a practitioner can then progress to understand the empty (dependently originated) nature of non-dual presence. It is a further refining of anatta experience according to the first stanza.

As for those "I AMness" practitioners, it is very common for them after non-dual insight to stay in non-dual presence. They find delight in 'chop wood, carry water' and 'spring comes, grass grows by its own'. Nothing much can be stressed; the experience do appear to be final. Hopefully 'yuan' (condition) can arise for these practitioners to see this subtle mark that prevent the seeing.

Nepali:

गैर-द्वैत अन्तर्दृष्टि परिपक्व भएका ईमानदार बौद्ध साधकहरूले आफैंलाई सोध्न सक्छन् कि गैर-द्वैत उपस्थिति अन्तिम हो भने बुद्धले निर्भर उत्पत्तिमा यति धेरै जोड दिनुपर्ने किन हो? अनुभव अझै पनि वेदान्तीको जस्तो, 'ब्रह्म'भन्दा 'शून्यता' बढी। यो 'गैर-द्वैत उपस्थितिको दृढता'लाई निर्भर उत्पत्ति र शून्यताको मद्दतले भंग गर्नुपर्छ। यसलाई जानेपछि एक साधकले अन्तर्दृष्टिमा प्रगति गर्न सक्छन् गैर-द्वैत उपस्थितिको खाली (निर्भर उत्पत्ति) स्वभाव बुझ्न। यो पहिलो पद्य अनुसार अनत्त अनुभवको थप शोधन हो।

"म छु" अभ्यास गर्ने साधकहरूका लागि, गैर-द्वैत अन्तर्दृष्टि पछि गैर-द्वैत उपस्थितिमा बस्नु सामान्य हुन्छ। उनीहरूलाई 'काठ काट्ने, पानी बोक्ने' र 'बसन्त आउँछ, घाँस आफैंले बढ्छ'मा आनन्द मिल्छ। धेरै कुरामा जोड दिनु आवश्यक छैन; अनुभव अन्तिम जस्तो देखिन्छ। आशा छ कि यी साधकहरूले यो सूक्ष्म चिन्ह देख्न सक्छन् जुन दृष्टि देख्नबाट रोक्छ।

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On Emptiness

If we observe thought and ask where does thought arise, how does it arise, what is ‘thought’ like. 'Thought' will reveal its nature is empty -- vividly present yet completely un-locatable. It is very important not to infer, think or conceptualise but feel with our entire being this ‘ungraspability’ and 'unlocatability'. It seems to reside 'somewhere' but there is no way to locate it. It is just an impression of somewhere "there" but never "there". Similarly “here-ness” and “now-ness” are merely impressions formed by sensations, aggregates of causes and conditions, nothing inherently ‘there’; equally empty like ‘selfness’.

This ungraspable and unlocatable empty nature is not only peculiar to ‘thought’. All experiences or sensations are like that -- vividly present yet insubstantial, un-graspable, spontaneous, un-locatable.

Nepali:

शून्यतामा

यदि हामी विचारलाई निरीक्षण गरी सोध्छौं कि विचार कहाँबाट उत्पन्न हुन्छ, कसरी हुन्छ, 'विचार' कस्तो हुन्छ। 'विचार'ले आफ्नो प्रकृति खाली रहेको प्रकट गर्छ -- जीवन्त रूपमा उपस्थित तर पूर्ण रूपमा अनध्यावसायी। अनुमान, सोच वा अवधारणा नगरी तर हाम्रो सम्पूर्ण अस्तित्वले यो 'अपहरणीयता' र 'अनध्यावसायता'लाई अनुभव गर्नु महत्त्वपूर्ण छ। यो 'कतै' बस्ने जस्तो देखिन्छ तर यसलाई खोज्ने तरिका छैन। यो केवल 'त्यहाँ' को कुनै छाप हो तर कहिल्यै 'त्यहाँ' होइन। त्यसैगरी “यहाँता” र “अहिलेता” पनि केवल संवेदनाले बनाइएका छापहरू हुन्, कारण र परिस्थितिका संग्रहहरू, केही पनि स्वाभाविक रूपमा 'त्यहाँ' छैन; ‘स्वत्व’ जस्तै बराबर खाली।

यो अपहरणीय र अनध्यावसायी खाली प्रकृति केवल 'विचार'मा मात्र विशेष होइन। सबै अनुभव वा संवेदनाहरू यस्तै हुन्छन् -- जीवन्त रूपमा उपस्थित तर अस्थायी, अपहरणीय, स्वतःस्फूर्त, अनध्यावसायी।

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If we were to observe a red flower that is so vivid, clear and right in front of us, the “redness” only appears to “belong” to the flower, it is in actuality not so. Vision of red does not arise in all animal species (dogs cannot perceive colours) nor is the “redness” an inherent attribute of the mind. If given a “quantum eyesight” to look into the atomic structure, there is similarly no attribute “redness” anywhere found, only almost complete space/void with no perceivable shapes and forms. Whatever appearances are dependently arisen, and hence is empty of any inherent existence or fixed attributes, shapes, form, or “redness” -- merely luminous yet empty, mere appearances without inherent/objective existence.

Likewise when standing in front of a burning fire pit, the entire phenomena of ‘fire’, the burning heat, the whole sensation of ‘hotness’ that are so vividly present and seem so real but when examined they are also not inherently “there” -- merely dependently manifest whenever conditions are there. It is amazing how dualistic and inherent views have caged seamless experience in a who-where-when construct.

Nepali:

यदि हामी एक रातो फूललाई निरीक्षण गर्ने भएमा, जुन धेरै जीवन्त, स्पष्ट र हाम्रो अगाडि छ, त्यसको “रातोपन” केवल फूलमा “सम्बन्धित” हुने जस्तो देखिन्छ, तर वास्तवमा त्यस्तो होइन। रातो दृष्टि सबै जनावरहरूमा (कुकुरहरूले रंगहरू देख्न सक्दैनन्) उत्पन्न हुँदैन र न त “रातोपन” मनको एक स्वाभाविक गुण हो। यदि “क्वान्टम दृष्टि”ले परमाणु संरचनामा हेर्ने अनुमति दिइएको भए, त्यहाँ पनि “रातोपन”को कुनै गुण कहीं पनि पाइँदैन, केवल लगभग पूर्ण खाली ठाउँ/शून्यता जसमा कुनै पनि देख्न सकिने आकृति र रूपहरू छैनन्। जो केहि देखाइहरू छन् ती सबै निर्भर उत्पत्तिबाट आएका हुन्, र त्यसैले कुनै पनि स्वाभाविक अस्तित्व वा निश्चित गुण, आकृति, रूप, वा “रातोपन”बाट खाली -- केवल ज्योतिर्मय तर खाली, केवल देखाइहरू बिना कुनै स्वाभाविक/उद्देश्यपूर्ण अस्तित्व।

त्यसैगरी जलिरहेको आगोको गड्ढामा उभिएको अवस्थामा, ‘आगो’को सम्पूर्ण प्रकृतिहरू, जलिरहेको ताप, ‘गर्मी’को सम्पूर्ण संवेदना जुन धेरै जीवन्त र वास्तविक जस्तो देखिन्छ तर जाँच्दा तिनीहरू पनि स्वाभाविक रूपमा “त्यहाँ” छैनन् -- केवल निर्भर रूपमा प्रकट हुन्छन् जब अवस्थाहरू छन्। यो अचम्मको कुरा हो कि द्वैत र स्वाभाविक दृष्टिकोणले कसरी सहज अनुभवलाई कसैको-कहाँको-कहिलेको संरचनामा कैद गरेका छन्।

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All experiences are empty. They are like sky flowers, like painting on the surface of a pond. There is no way to point to a moment of experience and say this is ‘in’ and that is ‘out’. All ‘in’ are as ‘out’; to awareness seamless experience is all there is. It is not the mirror or pond that is important but that process of illusion-like phenomenon of the paint shimmering on the surface of the pond; like an illusion but not an illusion, like a dream but not a dream. This is the ground of all experiences.

Yet this ‘ungraspability and unlocatabilty’ nature is not all there is; there is also this Maha, this great without boundaries feeling of 'interconnectedness'. When someone hits a bell, the person, the stick, the bell, the vibration of the air, the ears and then the magically appearance of sound -- ’Tongsss…re-sounding…’ is all a seamless one happening, one experience. When breathing, it is just this one whole entire breath; it is all causes and conditions coming together to give rise to this entire sensation of breath as if the whole of universe is doing this breathing. The significance of this Maha experience is not in words; in my opinion, without this experience, there is no true experience of 'interconnectedness' and non-dual presence is incomplete.

Nepali:

सबै अनुभवहरू खाली छन्। यिनीहरू आकाशका फूलहरू जस्तै छन्, तलाउको सतहमा चित्र जस्तै। कुनै अनुभवको क्षणमा इङ्गित गर्ने तरिका छैन र भन्ने कि यो ‘भित्र’ हो र त्यो ‘बाहिर’ हो। सबै ‘भित्र’ जस्तै ‘बाहिर’ हुन्; चेतनामा सहज अनुभव नै सबै कुरा हो। महत्वपूर्ण तलाउ वा दर्पण होइन तर त्यो प्रक्रिया हो, जुन मायाजाल जस्तो घटना हो, तलाउको सतहमा चित्रको चमक; मायाजाल जस्तै तर मायाजाल होइन, सपना जस्तै तर सपना होइन। यो सबै अनुभवहरूको आधार हो।

तथापि यो ‘अपहरणीयता र अनध्यावसायता’ प्रकृति सबै होइन; यहाँ यो महा पनि छ, यो सीमाविहीन 'अन्तर्सम्बन्ध'को ठूलो अनुभूति। जब कोही घण्टी बजाउँछ, व्यक्ति, डण्डी, घण्टी, हावाको कम्पन, कानहरू र त्यसपछि जादुमय ध्वनिको अविर्भाव -- ’टोंग्स... रिसाउन्दै...’ सबै एक सहज एक घटना, एक अनुभव हो। श्वास लिँदा, यो केवल यो एक पूरै श्वास हो; यो सबै कारण र परिस्थितिहरू एकैसाथ आएर यो सम्पूर्ण श्वासको संवेदना उत्पन्न गर्छन् जसरी सम्पूर्ण ब्रह्माण्ड यो श्वास लिइरहेको छ। यो महा अनुभवको महत्त्व शब्दहरूमा होइन; मेरो विचारमा, यो अनुभव बिना, 'अन्तर्सम्बन्ध'को साँचो अनुभव छैन र गैर-द्वैत उपस्थिति अपूर्ण छ।

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The experience of our empty nature is a very different from that of non-dual oneness. ‘Distance’ for example is overcome in non-dual oneness by seeing through the illusory aspect of subject/object division and resulted in a one non-dual presence. It is seeing all as just ‘This’ but experiencing Emptiness breaks the boundary through its empty ungraspable and unlocatable nature.

There is no need for a ‘where-place' or a ‘when-time' or a ‘who-I' when we penetrate deeply into this nature. When hearing sound, sound is neither ‘in here’ nor ‘out there’, it is where it is and gone! All centers and reference points dissolve with the wisdom that manifestation dependently originates and hence empty. The experience creates an "always right wherever and whenever is" sensation. A sensation of home everywhere though nowhere can be called home. Experiencing the emptiness nature of presence, a sincere practitioner becomes clear that indeed the non-dual presence is leaving a subtle mark; seeing its nature as empty, the last mark that solidifies experiences dissolves. It feels cool because presence is made more present and effortless. We then move from "vivid non-dual presence" into "though vividly and non-dually present, it is nothing real, empty!".

Nepali:

हाम्रो खाली प्रकृतिको अनुभव गैर-द्वैत एकताको अनुभवभन्दा निकै फरक छ। उदाहरणको रूपमा, ‘दूरी’ गैर-द्वैत एकतामा विषय/वस्तु विभाजनको भ्रमित पक्षलाई देखेर पार गरिन्छ र एक गैर-द्वैत उपस्थिति परिणाम हुन्छ। यो सबैलाई केवल 'यो'को रूपमा देख्नु हो तर शून्यताको अनुभवले यसको खाली, अपहरणीय र अनध्यावसायी प्रकृतिमा सीमा भंग गर्छ।

जब हामी यस प्रकृतिमा गहिरो रूपमा प्रवेश गर्छौं, तब 'कहाँ-स्थान' वा 'कहिले-समय' वा 'को-म'को आवश्यकता हुँदैन। ध्वनि सुन्दा, ध्वनि न त ‘यहाँ भित्र’ हुन्छ न त ‘त्यहाँ बाहिर’, यो जहाँ छ त्यही हो र गएको! सबै केन्द्र र सन्दर्भ बिन्दुहरू यस ज्ञानसँग विलीन हुन्छन् कि प्र

कटन निर्भर रूपमा उत्पन्न हुन्छ र त्यसैले खाली हुन्छ। अनुभवले "सधैं सही, जहाँ र जब पनि" भावना सिर्जना गर्छ। हरेक ठाउँमा घरको भावना भए पनि कुनै पनि ठाउँलाई घर भनेर बोलाउन सकिँदैन। उपस्थितिको शून्यता प्रकृतिको अनुभव गर्दा, एक ईमानदार साधकलाई स्पष्ट हुन्छ कि गैर-द्वैत उपस्थितिले सूक्ष्म चिन्ह छोड्दैछ; यसको प्रकृतिलाई खालीको रूपमा देख्दा, अनुभवहरूलाई दृढ बनाउने अ

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On Maha and Ordinariness

The experience of Maha may sound as if one is going after certain sort of experience and appears to be in contradiction with the 'ordinariness of enlightenment' promoted in Zen Buddhism. This is not true and in fact, without this experience, non-dual is incomplete. This section is not about Maha as a stage to achieve but to see that Sunyata is Maha in nature. In Maha, one does not feel self, one 'feels' universe; one does not feel 'Brahman' but feels 'interconnectedness'; one does not feel 'helplessness' due to 'dependence and interconnection' but feels great without boundary, spontaneous and marvelous. Now lets get back to 'ordinariness'.

Ordinariness has always been Taoism’s forte. In Zen we also see the importance of this being depicted in those enlightenment models like Tozan’s 5 ranks and the The Ten Oxherding Pictures. But ordinariness must only be understood that non-dual and the Maha world of suchness is nothing beyond. There is no beyond realm to arrive at and never a separated state from our ordinary daily world; rather it is to bring this primordial, original and untainted experience of non-dual and Maha experience into the most mundane activities. If this experience is not found in most mundane and ordinary activities then practitioners have not matured their understandings and practices.

Nepali:

महा र साधारणतामा

महा अनुभवले जस्तो लाग्न सक्छ कि कसैले केहि प्रकारको अनुभवको पछि लाग्दैछ र जेन बौद्ध धर्ममा प्रवर्धित 'साधारण ज्ञान'सँग विरोधाभास छ। यो सत्य होइन र वास्तवमा, यस अनुभव बिना, गैर-द्वैत अपूर्ण छ। यो खण्ड महा भनेको प्राप्त गर्नको लागि होइन तर यो हेर्नको लागि हो कि शून्यता स्वभावमा महा हो। महामा, कोही आफ्नो स्वयं अनुभव गर्दैन, एकले 'ब्रह्माण्ड' अनुभव गर्छ; कोही 'ब्रह्म' अनुभव गर्दैन तर 'अन्तर्सम्बन्ध' अनुभव गर्छ; कोही 'निर्भरता र इन्टरकनेक्शन'को कारण 'असहायता' महसुस गर्दैन तर सीमाविहीन, स्वतःस्फूर्त र अद्भुत महसुस गर्छ। अब 'साधारणता'मा फर्कनुहोस्।

साधारणता सधैँ ताओवादको विशेषता रहेको छ। जेनमा पनि हामी यसको महत्व देख्छौं, जस्तै तोज़ानका ५ स्तर र दस बैलहेराउने चित्रहरूमा देखाइएको छ। तर साधारणता भनेको केवल यो बुझ्नु हो कि गैर-द्वैत र महाको सुच्चताको संसार यसभन्दा बाहिर केहि छैन। कुनै पनि बाहिरी राज्यमा पुग्नको लागि छैन र कहिल्यै पनि हाम्रो सामान्य दैनिक संसारबाट छुट्टिएको अवस्था छैन; बरु यो आदिम, मौलिक र निर्मल अनुभवलाई गैर-द्वैत र महा अनुभवमा सबैभन्दा सामान्य क्रियाकलापहरूमा ल्याउने हो। यदि यो अनुभव सबैभन्दा सामान्य र साधारण क्रियाकलापहरूमा फेला पर्दैन भने अभ्यासकर्ताहरूले आफ्नो बुझाइ र अभ्यासलाई परिपक्व बनाएका छैनन्।

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Before Maha experience has always been rare occurrence in the natural state and was treated as a passing trend that comes and goes. Inducing the experience often involves concentration on repeatedly doing some task for a short period of time for example,

If we were to breathe in and out, in and out…till there is simply this entire sensation of breath, just breath as all causes and conditions coming into this moment of manifestation.

If we were to focus on the sensation of stepping, the sensation of hardness, just the sensation of the hardness, till there is simply this entire sensation ‘hardness’ when the feet touches the ground, just this ‘hardness’ as all causes and conditions coming into this moment of manifestation.

If we were to focus on hearing someone hitting a bell, the stick, the bell, the vibration of the air, the ears all coming together for this sensation of sound to arise, we will have Maha experience.

Nepali:

महा अनुभव स्वाभाविक अवस्थामा हुने दुर्लभ घटना हुन्थ्यो र आउने र जाने क्षणिक प्रवृत्ति जस्तो व्यवहार गरिन्थ्यो। यो अनुभव ल्याउनको लागि धेरै पटक कुनै कार्य लगातार थोरै समयको लागि गर्ने केन्द्रीकरण आवश्यक हुन्थ्यो उदाहरणका लागि,

यदि हामी सास फेर्ने र फेर्ने... त्यसैगरी गर्ने हो भने...जबसम्म कि यो पूरै श्वासको संवेदना मात्र हुन्छ, केवल श्वास जस्तै सबै कारण र परिस्थितिहरू यो प्रकटनको क्षणमा आउँदैछन्।

यदि हामी चाल्ने संवेदना, कठोरताको संवेदना, केवल कठोरताको संवेदनामा केन्द्रित हुने हो भने... जबसम्म कि खुट्टा जमिनमा छुँदा यो पूरै 'कठोरता'को संवेदना मात्र हुन्छ, केवल यो 'कठोरता' जस्तै सबै कारण र परिस्थितिहरू यो प्रकटनको क्षणमा आउँदैछन्।

यदि हामी कसैले घण्टी बजाउँदा सुन्ने ध्वनिमा केन्द्रित हुने हो भने, डण्डी, घण्टी, हावाको कम्पन, कानहरू सबै एकैसाथ यस ध्वनिको संवेदना उत्पन्न हुनको लागि आउँछन्, हामीसँग महा अनुभव हुनेछ।

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However, ever since incorporating the teaching of dependent origination into non-dual presence, over the years it has become more ‘accessible’ but never has this been understood as a ground state. There seems to be a predictable relationship of seeing interdependent arising and emptiness on the experience of non-dual presence.

A week ago, the clear experience of Maha dawned and became quite effortless and at the same time there is a direct realization that it is also a natural state. In Sunyata, Maha is natural and must be fully factored into the path of experiencing whatever arises. Nevertheless, Maha as a ground state requires the maturing of non-dual experience; we cannot feel entirely as the interconnectedness of everything coming spontaneously into being as this moment of vivid manifestation with a divided mind.

The universe is this arising thought.

The universe is this arising sound.

Just this magnificent arising!

Is Tao.

Homage to all arising.

Nepali:

तथापि, गैर-द्वैत उपस्थितिमा निर्भर उत्पत्तिको शिक्षा समावेश गरेपछि, यसले वर्षौंसम्म धेरै 'पहुँचयोग्य' बनाइएको छ तर यसलाई कहिल्यै एक आधार अवस्थाको रूपमा बुझिएको छैन। गैर-द्वैत उपस्थितिको अनुभवमा निर्भर उत्पन्न गर्ने र शून्यताको सम्बन्ध पूर्वानुमान योग्य प्रतीत हुन्छ।

एक साता अघि, महाको स्पष्ट अनुभव उदय भयो र निकै सहज बन्यो र साथै यसले यो पनि एक स्वाभाविक अवस्था भएको प्रत्यक्ष अनुभूति बनायो। शून्यतामा, महा स्वाभाविक हो र जे पनि उत्पन्न हुने बाटोको अनुभवमा पूर्ण रूपमा समावेश गर्नुपर्छ। तथापि, एक आधार अवस्थाको रूपमा महालाई गैर-द्वैत अनुभवको परिपक्वता आवश्यक छ; हामी एक विभाजित मनसँग यस क्षणको जीवन्त प्रकटनको रूपमा सबै कुराहरूको आपसी सम्बन्धतालाई पूर्ण रूपमा अनुभव गर्न सक्दैनौं।

ब्रह्माण्ड यो उत्पन्न हुने सोच हो।

ब्रह्माण्ड यो उत्पन्न हुने ध्वनि हो।

केवल यो भव्य उ

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Just this magnificent arising!

Is Tao.

Homage to all arising.

Nepali:

केवल यो भव्य उदय!

यो ताओ हो।

सबै उदयलाई नमन।

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On Spontaneous Perfection

Lastly, when these 2 experiences inter-permeate, what is really needed is simply to experience whatever arises openly and unreservedly. It may sound simple but do not underestimate this simple path; even aeon lives of practices cannot touch the depth of its profundity.

In fact, all the subsections -- “On Stanza One”, “On Stanza Two”, “On Emptiness”, there is already certain emphasis of the natural way. With regards to the natural way, I must say that spontaneous presence and experiencing whatever arises openly, unreservedly and fearlessly is not the 'path' of any tradition or religion -- Be it Zen, Mahamudra, Dzogchen, Advaita, Taoism or Buddhism. In fact the natural way is the 'path' of Tao but Taoism cannot claim monopoly over the 'path' simply because it has a longer history. My experience is that any sincere practitioner after maturing non-dual experiences will eventually come to this automatically and naturally. It is like in the blood, there is no other way than the natural way.

Nepali:

स्वतःस्फूर्त पूर्णतामा

अन्तमा, जब यी २ अनुभवहरू आपसमा सम्मिलित हुन्छन्, वास्तवमा आवश्यक कुरा केवल जे पनि उत्पन्न हुन्छ त्यसलाई खुलेर र निसंकोच अनुभव गर्नु हो। यो सजिलो सुनिन सक्छ तर यस सजिलो बाटोलाई कम अनुमान नगर्नुहोस्; युगौंका अभ्यासले पनि यसको गहिराइ छुन सक्दैनन्।

वास्तवमा, सबै उपखण्डहरू -- “पहिलो पद्यमा”, “दोस्रो पद्यमा”, “शून्यतामा”, यसमा पहिले नै प्राकृतिक तरिकाको केहि जोड छ। प्राकृतिक तरिकाको सन्दर्भमा, मलाई भन्नुपर्छ कि स्वतःस्फूर्त उप

स्थिति र जे पनि उत्पन्न हुन्छ त्यसलाई खुलेर, निसंकोच र निर्भयतापूर्वक अनुभव गर्नु कुनै पनि परम्परा वा धर्मको 'बाटो' होइन -- यो जेन, महामुद्रा, ज़ोचेन, अद्वैत, ताओवाद वा बौद्ध धर्म होस्। वास्तवमा प्राकृतिक तरिका नै 'बाटो' हो, तर ताओवादले केवल यसको लामो इतिहासको कारणले 'बाटो'माथि एकाधिकार दाबी गर्न सक्दैन। मेरो अनुभव छ कि कुनै पनि ईमानदार अभ्यासकर्ता गैर-द्वैत अनुभवहरू परिपक्व पारेपछि अन्ततः यसमा स्वाभाविक रूपमा आइपुग्छन्। यो रगतमा नै हुन्छ, प्राकृतिक तरिकाबाहेक अर्को उपाय छैन।

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That said, the natural and spontaneous way is often misrepresented. It should not be taken to mean that there is no need to do anything or practice is unnecessary. Rather it is the deepest insight of a practitioner that after cycles and cycles of refining his insights on the aspect of anatta, emptiness and dependent origination, he suddenly realized that anatta is a seal and non-dual luminosity and emptiness have always been ‘the ground’ of all experiences. Practice then shifts from ‘concentrative’ to ‘effortless’ mode and for this it requires the complete pervading of non-dual and emptiness insights into our entire being like how “dualistic and inherent views” has invaded consciousness.

In any case, care must be taken not to make our empty and luminous nature into a metaphysical essence. I will end with a comment I wrote in another blog Luminous Emptiness as it summarizes pretty well what I have written.

The degree of “un-contrivance”,

Is the degree of how unreserved and fearless we open to whatever is.

For whatever arises is mind, always seen, heard, tasted and experienced.

What that is not seen, not heard and not experienced,

Is our conceptual idea of what mind is.

Whenever we objectify the “brilliance, the pristine-ness” into an entity that is formless,

It becomes an object of grasp that prevents the seeing of the “forms”,

the texture and the fabric of awareness.

The tendency to objectify is subtle,

we let go of 'selfness' yet unknowingly grasped ‘nowness’ and ‘hereness’.

Whatever arises merely dependently originates, needless of who, where and when.

Nepali:

यसलाई भनिसकेपछि, प्राकृतिक र स्वतःस्फूर्त तरिका अक्सर गलत रूपमा प्रस्तुत गरिन्छ। यसलाई यसो बुझ्नु हुँदैन कि केहि गर्नुको आवश्यकता छैन वा अभ्यास अनावश्यक छ। बरु यो एक अभ्यासकर्ताको गहिरो अन्तर्दृष्टि हो कि अनत्त, शून्यता र निर्भर उत्पत्तिको पक्षमा आफ्नो अन्तर्दृष्टि शोधन गर्दै गर्दा, उनले अचानक बुझे कि अनत्त एक छाप हो र गैर-द्वैत ज्योतिर्मयता र शून्यता सधैंभरि सबै अनुभवहरूको 'आधार' रहेका छन्। अभ्यास तब 'केन्द्रित'बाट 'निरायास' मोडमा सर्छ र यसको लागि हाम्रो सम्पूर्ण अस्तित्वमा गैर-द्वैत र शून्यताको अन्तर्दृष्टिलाई पूर्ण रूपमा फैलाउनु आवश्यक हुन्छ जसरी “द्वैत र स्वाभाविक दृष्टिकोणले” चेतनालाई आक्रमण गरेको

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English:

In any case, care must be taken not to make our empty and luminous nature into a metaphysical essence. I will end with a comment I wrote in another blog Luminous Emptiness as it summarizes pretty well what I have written.

The degree of “un-contrivance”,

Is the degree of how unreserved and fearless we open to whatever is.

For whatever arises is mind, always seen, heard, tasted and experienced.

What that is not seen, not heard and not experienced,

Is our conceptual idea of what mind is.

Whenever we objectify the “brilliance, the pristine-ness” into an entity that is formless,

It becomes an object of grasp that prevents the seeing of the “forms”,

the texture and the fabric of awareness.

The tendency to objectify is subtle,

we let go of 'selfness' yet unknowingly grasped ‘nowness’ and ‘hereness’.

Whatever arises merely dependently originates, needless of who, where and when.

Nepali:

जे होस्, हाम्रो खाली र ज्योतिर्मय प्रकृतिलाई एक अलौकिक सत्तामा परिणत नगर्न सावधानी अपनाउनुपर्छ। म अर्को ब्लग 'लुमिनस एम्पटीनेस'मा लेखेको एक टिप्पणीसँग यो समाप्त गर्नेछु किनभने यो मेरो लेखेका कुराहरूलाई राम्ररी सारांश गर्दछ।

“अकृत्रिमता”को हद,

जुनसुकै कुरामा निराकांक्षी र निर्भीक रूपमा खुलेर जाने हाम्रो डिग्री हो।

किनभने जुनसुकै कुरा उत्पन्न हुन्छ त्यो मन हो, सधैँ देखिएको, सुनिएको, स्वाद लिइएको र अनुभव गरिएको।

जुन देखिएन, सुनिएन र अनुभव गरिएन,

त्यो हाम्रो मनको सांकेतिक विचार हो।

जब हामी “चमक, शुद्धता”लाई एक निराकार सत्तामा परिणत गर्छौं,

त्यो एक सम्झने वस्तु बन्छ जुन “रूपहरू”को दर्शन गर्नबाट रोक्छ,

चेतनाको बनावट र संरचना।

वस्तुगत गर्ने प्रवृत्ति सूक्ष्म छ,

हामी ‘आत्मत्व’ छोड्छौं तर अनजानमा ‘वर्तमानता’ र ‘यहाँता’ समात्छौं।

जे पनि उत्पन्न हुन्छ त्यो केवल निर्भर रूपमा

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English:

Whatever arises merely dependently originates, needless of who, where and when.

Nepali:

जे पनि उत्पन्न हुन्छ त्यो केवल निर्भर रूपमा उत्पन्न हुन्छ, कसको, कहाँको र कहिलेको आवश्यकता बिना।

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English:

All experiences are equal, luminous yet empty of self-nature.

Though empty it has not in anyway denied its vivid luminosity.

Liberation is experiencing mind as it is.

Self-Liberation is the thorough insight that this liberation is always and already is;

Spontaneously present, naturally perfected!

Nepali:

सबै अनुभवहरू बराबर छन्, ज्योतिर्मय तर आत्म-स्वभावबाट खाली।

यद्यपि खाली हुँदा पनि यसले यसको जीवन्त ज्योतिर्मयतालाई कुनै रूपमा अस्वीकार गरेको छैन।

मुक्ति भनेको मनलाई यथावत् अनुभव गर्नु हो।

आत्म-मुक्ति भनेको यस मुक्तिको पूर्ण अन्तर्दृष्टि हो कि यो मुक्ति सधैं र पहिलेदेखि नै छ;

स्वतःस्फूर्त रूपमा उपस्थित, स्वाभाविक रूपमा सिद्ध!

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English:

PS:

We should not treat the insight of emptiness as 'higher' than that of non-dual luminosity. It is just different insights dawning due to differing conditions. To some practitioners, the insight of our empty nature comes before non-dual luminosity.

Nepali:

पी.एस.:

हामीले शून्यताको अन्तर्दृष्टिलाई गैर-द्वैत ज्योतिर्मयताभन्दा 'उच्च'को रूपमा व्यवहार गर्नु हुँदैन। यो विभिन्न अवस्थाहरूका कारण विकसित भिन्न अन्तर्दृष्टिहरू मात्र हो। केही अभ्यासकर्ताहरूका लागि, हाम्रो खाली प्रकृतिको अन्तर्दृष्टि गैर-द्वैत ज्योतिर्मयताभन्दा पहिले आउँछ।

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For a more detailed conceptual understanding of Emptiness, do read the article "Non-Dual Emptiness" by Dr. Greg Goode.

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No pls look carefully u did not translate starting with what i said

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English:

For a more detailed conceptual understanding of Emptiness, do read the article "Non-Dual Emptiness" by Dr. Greg Goode.

Nepali:

शून्यताको विस्तृत अवधारणात्मक बुझाइको लागि, कृपया डा. ग्रेग गुडद्वारा लिखित "नॉन-डुअल एम्पटीनेस" नामक लेख पढ्नुहोस्।

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English:

Update 2020 by Soh:

Here are some related quotes to this article.

“To me anatta stanza is still the best trigger… lol. It allows us to clearly see anatta is the natural state. Always is and effortlessly so. It shows 'how ignorance' blinds and creates misconceptions of separation and substantiality of what we called 'things and phenomena'. And realising the view is all pointing to this truth of anatta from top to bottom of how the mind confuses and mistakes conventional existence as true and real. Dependent origination and emptiness are the raft to balance and neutralize all mind-made conventionalities, so that the mind can rest in natural ease and balance, seeing all arising as spontaneously perfected.” - John Tan, 2019

Nepali:

सोहद्वारा २०२० को अपडेट:

यस लेखसँग सम्बन्धित केही उद्धरणहरू यहाँ छन्।

“मेरो लागि अनत्तको पद्य अझै पनि उत्कृष्ट प्रेरणा हो... हाहा। यसले हामीलाई स्पष्ट रूपमा देखाउँछ कि अनत्त नै प्राकृतिक अवस्था हो। सधैं नै र अनायास। यसले 'कसरी अज्ञान'ले अन्धता सिर्जना गर्दछ र हामीले 'वस्तुहरू र घटनाहरू' भन्ने कुरामा विभाजन र ठोसताका गलत धारणाहरू सिर्जना गर्दछ। र यस दृष्टिकोणलाई अनत्तको यस सत्यमा इङ्गित गर्ने बुझाइ छ कि कसरी मन परम्परागत अस्तित्वलाई साँचो र वास्तविकको रूपमा गलत बुझ्छ। निर्भर उत्पत्ति र शून्यता मनले बनाएका परम्परागत धारणाहरूलाई सन्तुलन र तटस्थतामा ल्याउने डुङ्गा हुन्, जसले मनलाई प्राकृतिक आराम र सन्तुलनमा विश्राम दिन्छ, सबै उत्पन्न हुने कुराहर

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“Insight that 'anatta' is a seal and not a stage must arise to further progress into the 'effortless' mode. That is, anatta is the ground of all experiences and has always been so, no I. In seeing, always only seen, in hearing always only sound and in thinking, always only thoughts. No effort required and never was there an 'I'.” - John Tan, 2009

Nepali:

“अनत्त एक मुहर हो र एक चरण होइन भन्ने अन्तर्दृष्टि उत्पन्न हुनुपर्छ, 'निरायास' मोडमा अगाडि बढ्नको लागि। अर्थात्, अनत्त सबै अनुभवहरूको आध

ार हो र सधैं नै रहेको छ, कुनै 'म' छैन। देख्ने क्रियामा सधैं केवल देखिने, सुन्नेमा सधैं केवल ध्वनि र सोच्नेमा सधैं केवल विचार। कुनै प्रयास आवश्यक छैन र कहिल्यै 'म' थिएन।” - जोन ट्यान, २००९

Continuing with the translation:

English:

“You need to contemplate on anatta correctly as mentioned by http://awakeningtoreality.blogspot.com/2019/09/robert-dominiks-breakthrough.html (seeing anatta as dharma seal rather than merely a state of no mind)” – Soh, 2020

Nepali:

“तपाईंले अनत्तमा सही तरिकाले चिन्तन गर्नुपर्छ जस्तो कि http://awakeningtoreality.blogspot.com/2019/09/robert-dominiks-breakthrough.html मा उल्लेख गरिएको छ (अनत्तलाई केवल मनको अवस्था भन्दा पनि धर्म मुहरको रूपमा हेर्नु)” - सोह, २०२०

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“Without thorough breakthrough of both stanzas of anatta 1 and 2, there is no thorough or clear realization of anatta proper in AtR definition. Although the 2nd was clearer to me in the beginning breakthrough in October 2010, the 1st stanza shortly became clearer in the following months and dissolving further grounding, including a very subtle grounding to a Here/Now as well as any subtle remaining referencing to Mind (although that is already largely dissolved, a very subtle unseen tendency was seen and dissolved later).” – Soh, 2020

Nepali:

“अनत्तको पहिलो र दोस्रो पद्यको पूर्ण भेद बिना, AtR परिभाषामा अनत्तको ठोस वा स्पष्ट साक्षात्कार हुँदैन। अक्टोबर २०१० मा भएको सुरुवाती भेदमा दोस्रो पद्य मलाई अझ स्पष्ट थियो, तर पहिलो पद्य पनि त्यसपछि केही महिनामा स्पष्ट हुन थाल्यो र थप मूलस्थान विलायो, जसमा 'यहाँ/अब'को धेरै सूक्ष्म मूलस्थान र मानसिकताको कुनै पनि सूक्ष्म बाँकी सन्दर्भ पनि समावेश छ (जसमध्ये धेरै भाग पहिले नै विलीन भइसकेको थियो, तर एक धेरै सूक्ष्म अदृश्य प्रवृत्ति पछि देखिएर विलीन भयो)।” - सोह, २०२०

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English:

"TD Unmanifest 3h · I have found that in my practice that emptying the subject to be “easier” than emptying the object. So in AtR parlance, working on the first stanza vs. the second. Emptying of the aggregates and dhatus have been very helpful in deepening insight into the annata realization. Working to root out karmic propensities in the residual I, me, mine. However, I’m curious about practices that have helped in the same kind of penetration of the object, related to the second stanza and Presence, DO, and emptiness to total exertion."

Nepali:

"TD अनमैनिफेस्ट ३घ · मैले पाएको छु कि मेरो अभ्यासमा विषयलाई खाली गर्नु 'वस्तुलाई खाली गर्नुभन्दा' सजिलो हुन्छ। त्यसैले AtR प्रयोगमा, पहिलो पद्य विरुद्ध दोस्रो पद्यमा काम गर्दै। संग्रहहरू र धातुहरूलाई खाली गर्नु अनत्त साक्षात्कारमा अन्तर्दृष्टि गहिरो बनाउन धेरै सहायक भएको छ

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Nepali:

"कर्मिक प्रवृत्तिहरूलाई मेरो बाँकी रहेको 'म', 'मैं', 'मेरो'मा मूल निकाल्ने काममा पनि यसले मद्दत गरेको छ। तर, म दोस्रो पद्य र उपस्थिति, DO, र शून्यताको पूर्ण परिश्रममा वस्तुको समान प्रकारको प्रवेशमा सहायक भएका अभ्यासहरूप्रति चासो राख्छु।"

Continuing with the translation:

English:

"Soh Wei Yu badge icon Both stanzas of anatta are on anatta, not emptiness of aggregates. Ah, I mistook this section related to the second stanza to be focused on the aggregates and objects: 'When the 'subject' is gone, experience becomes non-dual but we forgotten about the 'object'. When object is further emptied, we see Dharmakaya. Do see clearly that for the case of a ‘subject’ that is first penetrated, it is a mere label collating the 5 aggregates but for the next level that is to be negated, it is the Presence that we are emptying -- not a label but the very presence itself that is non-dual in nature.' It has progressed very well in deepening anatta, but I was contemplating from the perspective of objects vs subject. So self/Self continues to be nowhere to be found, and always already so. Objects of awareness can seem 'real' where self clearly isn't, only aggregates, etc."

Nepali:

"सोह वेइ यु ब्याज चिन्ह अनत्तको दुवै पद्यहरू अनत्तमा छन्, संग्रहहरूको शून्यतामा होइन। अह, मैले यो खण्डलाई दोस्रो पद्यसँग सम्बन्धित भनेर गल्ती गरें, जुन संग्रहहरू र वस्तुहरूमा केन्द्रित थियो: 'जब 'विषय' हराउँछ, अनुभव गैर-द्वैत हुन्छ तर हामी 'वस्तु'को बारेमा बिर्सन्छौं। जब वस्तु थप खाली हुन्छ, हामी धर्मकाया देख्छौं। यो स्पष्ट रूपमा हेर्नुहोस् कि जब एक 'विषय'लाई पहिलो पटक विश्लेषण गरिन्छ, त्यो केवल ५ संग्रहहरूको संकलन गर्ने एक मात्र लेबल हो तर खारेज गर्नुपर्ने अर्को तहमा, हामी जुन शून्यतामा पुर्याउँदैछौं त्यो उपस्थिति हो -- एक मात्र लेबल होइन तर नै उपस्थिति हो जुन स्वभावमा गैर-द्वैत हो।' यसले अनत्तलाई गहिरो बनाउनमा धेरै प्रगति गरेको छ, तर म वस्तु विरुद्ध विषयको दृष्टिकोणबाट चिन्तन गरिरहेको थिएँ। त्यसैले आत्म/स्वयं अझै पनि कहीं पनि हुँदैन, र सधैं नै त्यस्तो छ। चेतनाका वस्तुहरू 'वास्तविक' जस्तो देखिन सक्छन् जहाँ आत्म स्पष्ट छैन, केवल संग्रहहरू, आदि।"

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"Soh Wei Yu: That is a reminder to apply the insight of no-self to all phenomena. The two stanzas target the illusion of self/Self. But it must later be applied to all phenomena to realise twofold emptiness. Like the insight of no wind besides blowing (https://awakeningtoreality.blogspot.com/2018/08/the-wind-is-blowing.html) must then apply to all phenomena, including movement, etc.

In 2011: 'I am telling the first and second stanza must go hand in hand to have real insight of anatta even for a start. You must have these 2 aspects of insight in anatta. So what is anatta? Means when you penetrate no-agent, you are effectively developing your direct insight. That is not reifying anything extra. That is direct insight into suchness. So that when you see 'Self', there is nothing but aggregates. When you see 'weather', there is nothing but the changing clouds, rain… when you see 'body', you see changing sensation. When you hear sound, you see the DO [dependent origination], then you see how the 2 fold emptiness are simply one insight and why that leads to 一合相 (yi4 he2 xiang4; one totality/composite of appearance). If there is no insight but cling to words then you missed the essence. That is, the gaining of insight on the 2 stanzas is not to think only of 'Self'” - John Tan, 2011"

Nepali:

"सोह वेइ यु: यो सबै घटनाहरूमा आत्म-रहितताको अन्तर्दृष्टि लागू गर्ने एक सम्झना हो। दुई पद्यहरूले आत्म/स्वयंको भ्रमलाई लक्षित गर्दछन्। तर पछि यसलाई सबै घटनाहरूमा लागू गर्नुपर्छ द्विगुण शून्यताको अनुभूति प्राप्त गर्न। जस्तै हावा बहेको बाहेक कुनै पनि हावा नहुने अन्तर्दृष्टि (https://awakeningtoreality.blogspot.com/2018/08/the-wind-is-blowing.html) सबै घटनाहरूमा, गति आदिसम्म लागू गर्नुपर्छ।

२०११ मा: 'म भन्दैछु कि अनत्तको पहिलो र दोस्रो पद्यले साँचो अन्तर्दृष्टि प्राप्त गर्न एकसाथ जानुपर्छ, सुरुमा नै। अनत्तमा यी दुई प्रकारका अन्तर्दृष्टिहरू हुनुपर्छ। त्यसो भए अनत्त के हो? अर्थात् जब तपाईं कुनै एजेन्ट छैन भनेर खोज्नुहुन्छ, तपाईं प्रत्यक्ष अन्तर्दृष्टि विकसित गर्नुहुन्छ। यसले कुनै पनि थप वस्तुहरूलाई स्थापना गर्दैन। यो सत्यतामा प्रत्यक्ष अन्तर्दृष्टि हो। त्यसैले जब तपाईं 'स्वयं' देख्नुहुन्छ, त्यहाँ केवल संग्रहहरू मात्र हुन्छन्। जब तपाईं 'मौसम' देख्नुहुन्छ, त्यहाँ केवल बदलिने बादलहरू, वर्षा... जब तपाईं 'शरीर' देख्नुहुन्छ, त्यहाँ केवल परिवर्तनशील संवेदना देख्नुहुन्छ। जब तपाईं ध्वनि सुन्नुहुन्छ, तपाईं DO [निर्भर उत्पत्ति] देख्नुहुन्छ, अनि तपाईंले देख्नुहुन्छ कि द्विगुण शून्यता कसरी केवल एक अन्तर्दृष्टि हो र त्यसले किन 一合相 (yi4 he2 xiang4; एकता/सम्पूर्ण आकृतिको समग्रता)मा लाग्छ। यदि अन्तर्दृष्टि छैन र केवल शब्दहरूमा आँकलन गर्नुहुन्छ भने तपाईंले मूल कुरा गुमाउनुभयो। अर्थात्, दुई पद्यहरूमा अन्तर्दृष्टि प्राप्त गर्नुको अर्थ केवल 'स्वयं'को बारेमा सोच्नु होइन।' - जोन ट्यान, २०११"

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English:

"Soh Wei Yu: [10:03 PM, 7/27/2020] John Tan: To me subject-action-object is just a structure to help articulate and make sense of the world. I do not see it that way. I see it as total exertion of appearance-conditions, not appearance and conditions. [10:10 PM, 7/27/2020] Soh Wei Yu: You are referring to td unmanifest? [10:47 PM, 7/27/2020] John Tan: Yes. [10:49 PM, 7/27/2020] John Tan: If you see object separated from subject or see phenomena apart from mind, no matter how you deconstruct, it is just knowledge. you won't have direct taste of anything. [10:52 PM, 7/27/2020] Soh Wei Yu: But not all conditions are appearing right, some are simply intuited or inferred even when unseen.. so they are merely conventional. [10:53 PM, 7/27/2020] John Tan: Of course, there is no way to know all conditions involved. [10:54 PM, 7/27/2020] John Tan: It is simply to say appearance do not just manifest. [10:56 PM, 7/27/2020] John Tan: There is also the experience of spaciousness when you go through the process of deconstructing both subject and object...the experience is like mind body drop. [11:04 PM, 7/27/2020] John Tan: When you say, the car is empty but you are sitting inside it...what do you mean? [11:05 PM, 7/27/2020] John Tan: It is same as no wind is blowing... [11:05 PM, 7/27/2020] John Tan: Or lightning flashing [11:07 PM, 7/27/2020] John Tan: Or spring goes, summer comes... [11:09 PM, 7/27/2020] John Tan: Means you apply the same insight to everything [11:09 PM, 7/27/2020] John Tan: Not only the self... [11:10 PM, 7/27/2020] John Tan: Even movement [11:13 PM, 7/27/2020] John Tan: So your mind is perpetually seeing through constructs, so what happens? [11:16 PM, 7/27/2020] John Tan: Tell me when you say car is empty yet you are sitting on it. you see through the construct, then what happened? [11:16 PM, 7/27/2020] John Tan: When you see through the wind that is blowing...what happened? [11:16 PM, 7/27/2020] John Tan: When you see through summer or weather? What happened? [11:17 PM, 7/27/2020] John Tan: Or I say lightning is flashing, when you really see through that lightning... [11:19 PM, 7/27/2020] Soh Wei Yu: is just the mere appearance.. no reifications [11:19 PM, 7/27/2020] John Tan: Don't think, experience it... [11:19 PM, 7/27/2020] John Tan: you are forced into non-conceptuality [11:21 PM, 7/27/2020] John Tan: Like PCE experience...in fact very mindful and watchful when you begin ... you begin to feel the blowing...correct... [11:21 PM, 7/27/2020] John Tan: When I say no lightning flashing...you look at the flashing [11:24 PM, 7/27/2020] John Tan: Correct? Have you actually practice or pay attention, not just blah out a sentence... [11:25 PM, 7/27/2020] John Tan: When you say no summer, you are experiencing the heat, humidity...etc [11:26 PM, 7/27/2020] John Tan: Means you see through the construct but you cannot just think [11:27 PM, 7/27/2020] John Tan: When I say there is no car, I touch the car... what is it... ....the color...the leather, the wheels... [11:28 PM, 7/27/2020] John Tan: If you constantly and perpetually into that ...what happened? [11:34 PM, 7/27/2020] John Tan: You are talking about deconstruction of object and phenomena and I am telling you if you see through, what happens...if you only think, you would

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Continuing with the translation, keeping the lines separate as per your request:

English:

"Soh Wei Yu: [10:03 PM, 7/27/2020] John Tan: To me subject-action-object is just a structure to help articulate and make sense of the world. I do not see it that way. I see it as total exertion of appearance-conditions, not appearance and conditions.

[10:10 PM, 7/27/2020] Soh Wei Yu: You are referring to td unmanifest?

[10:47 PM, 7/27/2020] John Tan: Yes.

[10:49 PM, 7/27/2020] John Tan: If you see object separated from subject or see phenomena apart from mind, no matter how you deconstruct, it is just knowledge. you won't have direct taste of anything.

[10:52 PM, 7/27/2020] Soh Wei Yu: But not all conditions are appearing right, some are simply intuited or inferred even when unseen.. so they are merely conventional.

[10:53 PM, 7/27/2020] John Tan: Of course, there is no way to know all conditions involved.

[10:54 PM, 7/27/2020] John Tan: It is simply to say appearance do not just manifest.

[10:56 PM, 7/27/2020] John Tan: There is also the experience of spaciousness when you go through the process of deconstructing both subject and object...the experience is like mind body drop.

[11:04 PM, 7/27/2020] John Tan: When you say, the car is empty but you are sitting inside it...what do you mean?

[11:05 PM, 7/27/2020] John Tan: It is same as no wind is blowing...

[11:05 PM, 7/27/2020] John Tan: Or lightning flashing

[11:07 PM, 7/27/2020] John Tan: Or spring goes, summer comes...

[11:09 PM, 7/27/2020] John Tan: Means you apply the same insight to everything

[11:09 PM, 7/27/2020] John Tan: Not only the self...

[11:10 PM, 7/27/2020] John Tan: Even movement

[11:13 PM, 7/27/2020] John Tan: So your mind is perpetually seeing through constructs, so what happens?

[11:16 PM, 7/27/2020] John Tan: Tell me when you say car is empty yet you are sitting on it. You see through the construct, then what happened?

[11:16 PM, 7/27/2020] John Tan: When you see through the wind that is blowing...what happened?

[11:16 PM, 7/27/2020] John Tan: When you see through summer or weather? What happened?

[11:17 PM, 7/27/2020] John Tan: Or I say lightning is flashing, when you really see through that lightning...

[11:19 PM, 7/27/2020] Soh Wei Yu: is just the mere appearance.. no reifications

[11:19 PM, 7/27/2020] John Tan: Don't think, experience it...

[11:19 PM, 7/27/2020] John Tan: you are forced into non-conceptuality

[11:21 PM, 7/27/2020] John Tan: Like PCE experience...in fact very mindful and watchful when you begin ... you begin to feel the blowing...correct...

[11:21 PM, 7/27/2020] John Tan: When I say no lightning flashing...you look at the flashing

[11:24 PM, 7/27/2020] John Tan: Correct? Have you actually practice or pay attention, not just blah out a sentence...

[11:25 PM, 7/27/2020] John Tan: When you say no summer, you are experiencing the heat, humidity...etc

[11:26 PM, 7/27/2020] John Tan: Means you see through the construct but you cannot just think

[11:27 PM, 7/27/2020] John Tan: When I say there is no car, I touch the car... what is it... ....the color...the leather, the wheels...

[11:28 PM, 7/27/2020] John Tan: If you constantly and perpetually into that ...what happened?

[11:34 PM, 7/27/2020] John Tan: You are talking about deconstruction of object and phenomena and I am telling you if you see through, what happens...if you only think, you would not understand..."

Nepali:

"सोह वेइ यु: [१०:०३ बजे, ७/२७/२०२०] जोन ट्यान: मेरो लागि विषय-क्रिया-वस्तु केवल संसारलाई बुझ्न र व्यक्त गर्न सहयोगी संरचना हो। म यसलाई त्यसरी हेर्दिनँ। म यसलाई उपस्थिति-अवस्थाहरूको पूर्ण प्रयासको रूपमा हेर्छु, केवल उपस्थिति र अवस्थाहरू होइन।

[१०:१० बजे, ७/२७/२०२०] सोह वेइ यु: तपाईं td अनमैनिफेस्टको बारेमा कुरा गर्दै हुनुहुन्छ?

[१०:४७ बजे, ७/२७/२०२०] जोन ट्यान: हो।

[१०:४९ बजे, ७/२७/२०२०] जोन ट्यान: यदि तपाईं वस्तुलाई विषयबाट छुट्टिएको हेर्नुहुन्छ वा चेतनाबाट फरक घटनालाई हेर्नुहुन्छ, तपाईंले जसरी पनि विश्लेषण गर्नुभए पनि त्यो केवल ज्ञान हो। तपाईंले केहि पनि प्रत्यक्ष रूपमा अनुभव गर्नुहुन्न।

[१०:५२ बजे, ७/२७/२०२०] सोह वेइ यु: तर सबै अवस्थाहरू देखिएका हुँदैनन्, केहि त केवल अनुमान वा निष्कर्षित हुन्छन् देखिएका बिना.. त्यसैले ती केवल परम्परागत हुन्।

[१०:५३ बजे, ७/२७/२०२०] जोन ट्यान: बेशक, संलग्न सबै अवस्थाहरूको बारेमा जान्न सकिन्न।

[१०:५४ बजे, ७/२७/२०२०] जोन ट्यान: यो क

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Continuing with the translation:

Nepali:

"[१०:५४ बजे, ७/२७/२०२०] जोन ट्यान: यो केवल यो कुरा भन्ने हो कि उपस्थिति केवल प्रकट नहुन्छ।

[१०:५६ बजे, ७/२७/२०२०] जोन ट्यान: विषय र वस्तु दुवैलाई विश्लेषण गर्ने प्रक्रियामा जाँदा विशालताको अनुभव पनि हुन्छ... अनुभव मन शरीरको पतन जस्तो हुन्छ।

[११:०४ बजे, ७/२७/२०२०] जोन ट्यान: जब तपाईं भन्नुहुन्छ, कार खाली छ तर तपाईं यसमा बसिरहनुहुन्छ... तपाईंले के बुझ्नुभयो?

[११:०५ बजे, ७/२७/२०२०] जोन ट्यान: यो हावा नबहेको जस्तै हो...

[११:०५ बजे, ७/२७/२०२०] जोन ट्यान: वा बिजुली चम्किरहेको छ...

[११:०७ बजे, ७/२७/२०२०] जोन ट्यान: वा वसन्त जाँदैछ, गर्मी आउँदैछ...

[११:०९ बजे, ७/२७/२०२०] जोन ट्यान: त्यसको अर्थ तपाईं सबै कुरामा उही अन्तर्दृष्टि लागू गर्नुहुन्छ

[११:०९ बजे, ७/२७/२०२०] जोन ट्यान: केवल आत्मा मात्र होइन...

[११:१० बजे, ७/२७/२०२०] जोन ट्यान: गति पनि

[११:१३ बजे, ७/२७/२०२०] जोन ट्यान: त्यसो भए तपाईंको मन सधैं निर्माणहरूलाई छिरेर हेर्दैछ, त्यसो भए के हुन्छ?

[११:१६ बजे, ७/२७/२०२०] जोन ट्यान: जब तपाईं भन्नुहुन्छ कार खाली छ तर तपाईं यसमा बसिरहनुहुन्छ। तपाईंले निर्माणलाई छिरेर हेर्नुभयो, त्यसपछि के भयो?

[११:१६ बजे, ७/२७/२०२०] जोन ट्यान: जब तपाईं हावा बहिरहेको हेर्नुहुन्छ... के भयो?

[११:१६ बजे, ७/२७/२०२०] जोन ट्यान: जब तपाईं गर्मी वा मौसम हेर्नुहुन्छ? के भयो?

[११:१७ बजे, ७/२७/२०२०] जोन ट्यान: वा म भन्छु बिजुली चम्किरहेको छ, जब तपाईं वास्तवमा त्यो बिजुलीलाई छिरेर हेर्नुहुन्छ...

[११:१९ बजे, ७/२७/२०२०] सोह वेइ यु: केवल सतहको देखावटी रूप हो.. कुनै पुनर्निर्माण छैन

[११:१९ बजे, ७/२७/२०२०] जोन ट्यान: सोच्नुहोस् न, अनुभव गर्नुहोस्...

[११:१९ बजे, ७/२७/२०२०] जोन ट्यान: तपाईंलाई अवधारणा-रहिततातर्फ बाध्य गरिन्छ

[११:२१ बजे, ७/२७/२०२०] जोन ट्यान: PCE अनुभव जस्तो... वास्तवमा ध्यानपूर्वक र सचेत रहँदा तपाईं सुरु गर्नुहुन्छ... तपाईं बतासको अनुभूति गर्नुहुन्छ...सही हो...

[११:२१ बजे, ७/२७/२०२०] जोन ट्यान: जब म भन्छु कुनै बिजुली चम्किदैन...तपाईं चम्किरहेको हेर्नुहुन्छ

[११:२४ बजे, ७/२७/२०२०] जोन ट्यान: सही हो? तपाईंले

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Continuing with the translation:

Nepali:

"[११:२४ बजे, ७/२७/२०२०] जोन ट्यान: सही हो? तपाईंले वास्तवमै अभ्यास गर्नुभयो वा ध्यान दिनुभयो, कि केवल एक वाक्य बाहिर फाल्नुभयो...

[११:२५ बजे, ७/२७/२०२०] जोन ट्यान: जब तपाईं भन्नुहुन्छ गर्मी छैन, तपाईं तापमान र आर्द्रताको अनुभव गर्नुहुन्छ... आदि

[११:२६ बजे, ७/२७/२०२०] जोन ट्यान: त्यसको अर्थ तपाईं निर्माणहरूलाई छिरेर हेर्नुहुन्छ तर तपाईंले केवल सोच्न सक्नुहुन्न

[११:२७ बजे, ७/२७/२०२०] जोन ट्यान: जब म भन्छु कार छैन, म कारलाई छुन्छु... यो के हो... रङ्ग... चमडा, पाङ्ग्रा...

[११:२८ बजे, ७/२७/२०२०] जोन ट्यान: यदि तपाईं निरन्तर र लगातार त्यसमा लाग्नुहुन्छ... त्यसपछि के हुन्छ?

[११:३४ बजे, ७/२७/२०२०] जोन ट्यान: तपाईं वस्तु र घटनाको विश्लेषणको बारेमा कुरा गर्दै हुनुहुन्छ र म तपाईंलाई भन्दैछु यदि तपाईं छिरेर हेर्नुहुन्छ, त्यसपछि के हुन्छ... यदि तपाईं केवल सोच्नुहुन्छ भने, तपाईंले बुझ्न सक्नुहुन्न..."

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Continuing with the translation:

Nepali:

"[११:३८ बजे, ७/२७/२०२०] सोह वेइ यु: सबै कुरा केवल प्राणवान् स्पन्तनशील उपस्थिति हो तर कुनै विषय वा वस्तु छैन

[११:३९ बजे, ७/२७/२०२०] सोह वेइ यु: जस्तो कि म पक्का वस्तुहरू देख्दिनँ, तर केवल चम्किलो रङ्गहरू जस्तो जीवन्त खाली उपस्थिति

[११:३९ बजे, ७/२७/२०२०] सोह वेइ यु: र ध्वनि, संवेदना, आदि

[११:४१ बजे, ७/२७/२०२०] जोन ट्यान: हो

[११:४२ बजे, ७/२७/२०२०] जोन ट्यान: त्यसपछि यो संवेदना वा उपस्थितिको गहिराइमा निर्भर गर्छ"

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Continuing with the translation:

Nepali:

"TD अनमैनिफेस्ट: यो धेरै सहायक भयो, धन्यवाद। मैले अभी हिँडाइबाट फर्किएको छु, र यी संकेतहरूलाई व्यवहारमा ल्याएर सोचेको छु। म वस्तुहरूको विश्लेषणमा धेरै ध्यान केन्द्रित गरिरहेको थिएँ, तर प्रत्यक्ष जीवन्ततामा अनुभव गर्नुपर्ने। सोहलाई धेरै धन्यवाद, र कृपया मेरो धन्यवाद जोन ट्यानलाई पनि पुर्‍याइदिनुहोस्।"

Continuing with the translation:

English:

"The svabhāva is like the core entity which possesses characteristics. Like a telephone pole possesses the characteristic of being tall, cylindrical, made of wood, brown in color and so on. Perceiving svabhāva is perceiving the telephone pole to be an entity, something that owns these characteristics.

Realizing emptiness is the experiential recognition that there is no entity that possesses these characteristics, there is only the characteristics, and without the entity at the core, those characteristics cease to be characteristics. There is no entity there, no object which sits at a distance or in a location.

Emptiness is indeed the non-existence of svabhāva, but it is not a true non-existence like that mentioned as the second position in the catuskoti tetralemma. It is the realization that there has never at any point been an entity from the very beginning.

Is it non-existence? Sort of, as there is no existent entity to be found, and the entity was always a fallacy. But how can something that never arose in the first place actually lack existence? This is how the freedom from extremes is established." - Kyle Dixon, 2022

Nepali:

"स्वभाव एक मूल इकाई जस्तै हो जसमा विशेषताहरू हुन्छन्। जसरी टेलिफोन पोलमा उच्च, बेलनाकार, काठको बनेको, खैरो रङ्गको हुने जस्ता विशेषताहरू हुन्छन्। स्वभावलाई अनुभव गर्नु टेलिफोन पोललाई एक इकाईको रूपमा देख्नु हो, केही जुन यी विशेषताहरूलाई धारण गर्छ।

शून्यताको अनुभूति भनेको यो अनुभवात्मक पहिचान हो कि कुनै पनि इकाई छैन जसमा यी विशेषताहरू हुन्छन्, केवल विशेषताहरू मात्र हुन्छन्, र मूलमा कुनै इकाई नभएकाले ती विशेषताहरू विशेषताहरू नै बन्दैनन्। त्यहाँ कुनै इकाई छैन, कुनै वस्तु छैन जुन टाढा वा कुनै स्थानमा रहेको छ।

शून्यता वास्तवमा स्वभावको अनुपस्थिति हो, तर यो क्याटुस्कोटि टेट्रालेम्मामा उल्लेखित दोस्रो स्थितिको रूपमा सच्चा अनुपस्थिति होइन। यो अनुभूति हो कि शुरूदेखि नै कुनै पनि इकाई कहिल्यै थिएन।

के यो अनुपस्थिति हो? केही हदसम्म, किनकि कुनै पनि अस्तित्वमा रहेक

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Continuing with the translation:

Nepali:

"के यो अनुपस्थिति हो? केही हदसम्म, किनकि कुनै पनि अस्तित्वमा रहेको इकाई फेला पर्दैन, र इकाई सधैंभरि एक भ्रान्ति मात्र थियो। तर कसरी केहि जुन शुरुमा नै उत्पन्न नभएको छ त्यसले अस्तित्व अभाव गर्न सक्छ? यसरी चरमताबाट मुक्ति प्राप्त हुन्छ।" - काइल डिक्सन, २०२२

Continuing with the translation:

English:

"There is only sound

Geovani Geo wrote:

We hear a sound. The immediate deeply inbuilt conditioning says, 'hearing'. But there is a fallacy there. There is only sound. Ultimately, no hearer and no hearing. The same with all other senses. A centralized, or expanded, or zero-dimensional inherent perceiver or aware-er is an illusion.

Thusness/John Tan:

Very good.

Means both stanza is clear.

In hearing, no hearer.

In hearing, only sound. No hearing.

Labels: Anatta, Geovani Geo 0 comments | |"

Nepali:

"केवल ध्वनि छ

जियोवानि जियोले लेखे:

हामी एक ध्वनि सुन्छौं। तत्काल गहिरो रूपमा निर्मित सर्तले 'सुनाइ' भन्छ। तर त्यहाँ एक भ्रम छ। केवल ध्वनि छ। अन्ततः, कुनै सुन्ने मान्छे छैन र सुनाइ पनि छैन। सबै अन्य इन्द्रियहरूका साथ पनि यही हो। केन्द्रीय, विस्तारित, वा शून्य-आयामीकृत अन्तर्निहित अनुभवकर्ता वा जागरूक हुने कुरा एक भ्रम हो।

थसनेस/जोन ट्यान:

धेरै राम्रो।

यसको अर्थ दुवै पद्य स्पष्ट छन्।

सुन्दा, कुनै सुन्ने मान्छे छैन।

सुन्दा, केवल ध्वनि। कुनै सुनाइ छैन।

लेबलहरू: अनत्त, जियोवानि जियो ० टिप्पणीहरू | |"

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Continuing with the translation:

English:

"Labels: Anatta, Emptiness, John Tan, Luminosity, Maha, Non Dual, Spontaneous Presence |"

Nepali:

"लेबलहरू: अनत्त, शून्यता, जोन ट्यान, प्रकाशितता, महा, अद्वैत, स्वतःस्फूर्त उपस्थिति |"

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Also See: (Nepalese) Thusness/PasserBy's Seven Stages of Enlightenment in Nepalese थस्नेस/पासरबाईका सात चरणहरूको जागृति 

Also See: (Nepalese) “बुद्ध प्रकृति "म हुँ" होइन” - Buddha Nature is NOT "I Am"

Original English Article: On Anatta (No-Self), Emptiness, Maha and Ordinariness, and Spontaneous Perfection