Soundcloud Audio Record of Kyle/Krodha's Dharmawheel writings:  

Compilation of Kyle/Krodha's Reddit Posts: A Compilation of Some of Kyle Dixon's Wonderful Postings (part 1)

A Compilation of Some of Kyle Dixon's Wonderful Postings Part 2

A Compilation of Some of Kyle Dixon's Wonderful Postings Part 3

A Compilation of Some of Kyle Dixon's Wonderful Postings Part 4

Here are some postings from Dharma Wheel forummer "asunthatneversets" (Kyle Dixon). He is a student of the Dzogchen master Namkhai Norbu Rinpoche. Thusness told me that this forummer has strong experience, realization and view. I went through the posts more thoroughly today after I booked out from camp (previously only took a few glimpses due to lack of time and resources in camp) and found them to be very profound and well written, clearly written from deep insight and experience.

Note: not in chronological order


Within self-emergent primordial gnosis,
there are no objects to be experienced,
There is nothing which has previously passed away,
Nor anything which will subsequently emerge,
Nor anything at all which currently appears.

There is no karma,
There are no latent karmic propensities,
There is no dimmed awareness,
There is no mind,
There is no psyche,
There is no insight,
There is no cyclic existence,
And there is no transcendence of misery -
It is not the case that even awareness itself exists.

There is nothing whatsoever which manifests within primordial gnosis.

- excerpt from The Tantra Of The Wordless Secret
(Absence Of Letters | yi ge med pa) or (Letterless Tantra | yi ge med pa'i rgyud)


All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him. 'He abused me, he beat me, he defeated me, he robbed me,'--in those who harbour such thoughts hatred will never cease. 'He abused me, he beat me, he defeated me, he robbed me,'--in those who do not harbour such thoughts hatred will cease....

- Opening lines of The Dhammapada

When you look upward into the space of the sky outside yourself,
if there are no thoughts occurring that are emanations being
projected, and when you look inward at your own mind inside yourself,
if there exists no projectionist who projects thoughts by thinking
them, then your own subtle mind will become lucidly clear without
anything being projected. Since the clear light of your own intrinsic
awareness is empty, it is the Dharmakāya; and this is like the sun
rising in a cloudless illuminated sky. Even though (this light cannot
be said) to posses a particular shape or form, nevertheless, it can be
fully known. The meaning of this, whether or not it is understood, is
especially significant.

- Padmasambhava


It's completely natural to be confused but that's good you find it fascinating! Some would say your fascination signifies that you're karmically predisposed to this knowledge and are ready for it. All of it is undoubtably diametrically opposed to, and surely contrasts how we normally view things but that is the point. How we normally view things is due to ignorance or avidyā, which is predicated on habitual patterns and tendencies to reify a dualistic schematic of subject-object. This dichotomy is unreal apart from it's illusory nature, it has conventional value but apart from being a convention it is a fallacy.

duckfiasco wrote:There is an absolute truth (suchness), and we continue to perceive it on relative terms (subject-object) because we latch onto our aggregates as something wholly separate and unique. Ignorant of the existence of this process, we see exclusively our version of things, believing we have no part in creating what we perceive. There may be hints of what the actual thing or experience is if we try to average out many relative experiences. This may even be what science tries to do.

Being able to experience reality in it's suchness is the doorway to liberation, although labeling suchness as an absolute truth in-and-of-itself would ultimately be a misnomer. Suchness is a quality of what-is and is an extremely important pointer, but in this teaching and on one's path to posit any type of absolute truth can be dangerous, I would advise that it'd be beneficial to hold any conviction of absolute truth very lightly. We have to use labels and words to communicate, but ultimately any label, idea, concept etc.. is going to be a projection. This goes for aggregates as well, aggregates is useful in seeing that "things" and experience itself are product of constituent parts but again, to hold this as a truth is only going to serve as a block.

"Just as the Buddhas have spoken of
"I" and "mine" for a practical purpose;
Likewise they spoke too of "aggregates",
"Elements" and "sense-fields" for a practical reasons.

Such things spoken of as the "great elements",
These are fully absorbed into consciousness;
Since they are dissolved by understanding them,
Are they not falsely imputed?"

- Nagarjuna: excerpt from his 60 Stanzas

So seeing that "we see exclusively our version of things, believing we have no part in creating what we perceive" is also important insight to gain because it starts to disarm the notion of taking our perceptions as king. We start to see the relativity of any opinions, beliefs and ideas we hold onto about 'things' and this is a step in the right direction because it allows us to unlatch from our projections in that way. This unlatching starts to bring projections from a level of subconscious imputation paraded as inherent truth, to a new level of 'conscious knowing' that our ideas are merely implementations of conventional language for communication purposes. But this is the catch; this realization of relativity in our notions and ideas is absolutely necessary, but if it's left here then one remains in avidyā. This is because to conceive that it's possible to identify "hints of what the actual thing or experience is if we try to average out many relative experiences" is assuming that there is a 'actual thing' 'out there'. This definitely is what science tries to do, although newer schools of thought such as quantum physics and such are starting to deviate from the old paradigm, the old paradigm still subtly reigns supreme in dominating understanding. That Dimitri Halley guy touches on this in one of those other videos where one of C.G. Jung's successors is being interviewed and is explaining something in the context of comparing something psychologically to known science, with the reigning scientific paradigm being used as the fundamental inescapable absolute truth to make the comparison against... making a comment such as (and I paraphrase) "mythology is always present, that's like asking 'is matter always present in todays world?' and the answer is of course, yes" to which Dimitri replies(again paraphrased) "there is no matter, that is the illusion". (Mind you I'm not continually going to or quoting this Dimitri guy as some kind of great guru who has all these answers or anything. It just naturally fit the conversation at hand.) But it is inescapably true; this is the scientific process this day in age, and is considered the scientific process. To gain the 'true' knowledge of some 'thing' by using experimentation or deductive reasoning etc... and as I said they're getting closer and closer, but the duality of the 'thing' in question, being an object, will have to be removed before the reality of experience can shine in it's true form. And sadly this cannot be done if it is continually approached from a dualistic perspective, because the dualistic perspective becomes the confines that the experiment dwells within. Reality mirrors how it is perceived, if you perceive it as something separate it is that way, and if you can get to the point where this perception is realized to be projection and it is discarded, then reality will reflect that knowledge. Experience has plasticity in this way, your projections shape and define it, it doesn't define and shape your projections(but of course it does shape you in a fundamental way, you being a projection yourself, and a natural formation or expression of it).

The point being that there is no 'thing' beyond the projection of a 'thing'. There is no way to know something in it's true form apart from your projections about it. There are no hints of the actual state of affairs or the thing in it's actuality. The 'thing' cannot be known apart from your knowledge of it, and the thing is in fact your knowledge itself and inseparable from that-which-you-are. To put it another way, as you stare at this computer screen, you feel as if when you get up and walk away from this computer it is somehow still existing 'over-there' or 'in the other room' or something of that sort, but what needs to be fundamentally understood is that the 'thing'(computer screen) is the experiencing of it. The computer screen IS the visual seeing of it, and the tactile touch sensation of it(I have to again clumsily say 'of it' as if there's something the vision or touch is objectively contacting). The computer screen IS vision, the computer keyboard IS touch. And you ARE the vision, you ARE the touch. Merge with the senses, the subject and the object coalesce to create a continuum, this is your true state. But this must be actualized experientially, apart from intellectual understanding.


Language is naturally dualistic so it's impossible for it to accurately describe that which is being discussed. But to clear up your two messages in a way that points somewhat closely; Experience appears to happen, however there's no experiencer and nothing which is experienced. However the absence of self/phenomena cannot be believed, because the self is reborn in the belief, as that which believes or disbelieves. The experience of a thing is a projection, there is no 'thing itself'(even apart from sensory perception like noumena). So there are no 'things' or objects anywhere in experience(of course there is conventionally). But if this is left on the level of belief then it's a rebirth of the same exact ignorance. A notion of absence is just as imputed as the original notion of appearance. A subject-object split of any nature is a projection of ignorance. Thought creates all separation, the problem is that thoughts are believed, and it's believed that thoughts are merely commenting on a 'thing' which inherently exists apart from the thought. But in truth the thought creates the 'thing'. The thought implies a thinker and that which is thought of. Thought and memory create time, space, everything. If you can start to view thought in it's suchness, as merely a sound, that points to nothing and self-liberates the moment it appears, and then eventually see that there's no one who views the thought but that it is self-originated... and it continues to collapse in from there with a few other possible steps until it's only emptiness.


Change is an imputed projection. Its a useful convention but experience is always in the immediacy. Observation and processes of observation are also imputed, a process would require time, point of origin, end point, etc.. And observation as an act itself would require an observer and something observed.


The aggregates are also imputed as mentioned above, as well as observations... the cause for the removal of ignorance is described in different ways, and realization itself varies among the different vehicles. Realization in Theravada isn't to the same extent as mahamudra or dzogchen. Each tradition has it's own nomenclature as well. On the ultimate platform nothing ever happens, there is no change, no samsara, no nirvana etc.. But that is a little extreme for this discussion. I guess you could say 'that-which-is' suddenly becomes aware of itself, although that isn't exactly accurate either. The metaphor of the sun being obscured by the clouds is good too like Greg mentioned, the sun is ever-present and ever-shining and only seemed to be absent or difficult to see due to the cloud cover. The Dharma is the means to remove these clouds.


Externality and constituent particles are imputations as well, at no point during the experience of a fire hydrant does the experience itself claim to be external. And in direct experience constituent particles are never experienced either (unless under a microscope, but that experience would not be the same as looking at the fire hydrant on the street, one only infers that it's the same via imputation).

It's direct experience that is the key point, every moment is fresh and brand new, as if it's the first moment that ever existed... we only form a causal chain of happenings and time via imputation of memory which is also always ever fresh and brand new. Also, experience never suggests that impressions exist inside a persons mind, this is also imputed. In your direct experience the 'sound' of a thought and the 'sound' of someone speaking are the same and occupy the same space, neither are internal or external.

Mind is also never experienced, the seeming appearance of a consecutive number of thoughts in a sequence of time makes it seem as if there is an entity called the mind, there is no mind, only thoughts, and thoughts lack a thinker. Physicality is also never experienced, we only accept a story of the physical and impute this onto experience, for instance when you touch something, you believe a story that 'you' are 'touching' a 'thing'... the actual experience is only one sensation.. just a single tactile sensation.

You can play a game with this by touching something and rubbing it lightly, if you shift attention to the object then the sensation becomes the touching and feeling of the object, if you shift attention to your finger the sensation becomes the feeling in your finger, there is only one touch sensation, the shifting of attention and intention creates the nature of the sensation via imputation. Or another one; if you rub your thumb and pointer finger together, shifting attention to the thumb it's your thumb doing the touching, shift your attention to your pointer finger and it's your pointer finger doing the touching, in truth neither are touching, a tactile sensation simply appears in awareness, and the sensation is in fact awareness itself.


The impressions themselves dictate external and internal, self and objects, apart from the impression none of these can be found, experience is whole and beyond any designations.

Everything is imputed. No thing exists apart from imputation.


The constituent particles are experienced? So prior to the day you went to school and/or read a book which informed you of particles and atoms and what-have-you, you knew 'things' were constructed of particles? My 3 year old certainly doesn't know of particles, if I asked him what a table was made out of he'd say "I dunno"... maybe once he goes to kindergarten he'll reply with "it's made of wood"... and someday down the line he'll say "it's made of particles". These are learned ideas, they are not inherent in experience. You presently do not see particles, you only know they are present at a subatomic level and therefore that knowledge governs your perception. Presently all 'you see' is shades of color and shapes (which bordering colors imply), that is all vision consists of. Kinesthetically you feel sensation attributed to muscle contractions, you feel tactile sensations when you touch things... soft... hard.. rough... smooth.. hot.. cold. Do the colors, shapes, kinesthetic feelings and tactile sensations communicate that particles are present? No. Your present experience consists ONLY of colors, shapes, feeling, auditory noise etc.. Now this is the kicker; there are not 2 separate parts to vision (1. the act of seeing and 2. objects seen), visual objects ARE the colors and shapes.... and colors and shapes ARE vision. There isn't "seeing" and "objects which are seen", the objects are the seeing. Colors and shape implies seeing, you never, ever, ever at any time experience unseen colors or shapes... they are one process... one appearance. The 'external' field of objects IS vision and is therefore your own display. You are looking at your own state. Awareness reflecting itself to itself in it's totality... timelessly. It is an ocean of being. Tactile sensations are the same way... not 2 processes, the touching of the object IS the object, the singular kinesthetic sensation of the objects weight IS the objects weight, and there is no object apart from these sensual appearances... again it is your own display. And we already discovered that there is no "you" for the display to belong to... so it is timeless awareness or consciousness... wisdom... whatever you want to name it.. in-and-of-itself. Same goes for hearing, same goes for taste, every single aspect of experience without fail is your own display... know this thoroughly, know it innately... divorced from intellect, be it, and be free.

There are no constituent movements of mind. The 'mind' is ONLY the apparent movement. There is no mind apart from thought, and thought itself conceptualizes a compartment or container called 'the mind' to belong to. Likewise there is no thought apart from awareness/consciousness... thought IS awareness, thought IS consciousness. Nothing appears to consciousness, consciousness IS these appearances... and there are no appearances, only consciousness. Consciousness alone IS. Lucid and clear, unobstructed and pure timeless nondual perfection.

Don't believe any of what I'm saying just look at your present experience, investigate empirically... it is self-evident and undeniable.


There are no physical and mental ultimates. There never was a beginning in the ultimate sense. Physical, mental, beginning and notion of eventual end, were seemingly born with the first imputation of selfhood. These notions have merely become so subconsciously engrained into you through incessant reification of duality that to conceive experience to be any other way seems absurd and counterintuitive. The marker and identifier is your own intimate state, the compelling notion that there is a marker or identifier on the side of the object is your own radiance, you are it. Your being is the unparalleled birthless and deathless principle which saturates what-is.


It seems utterly impossible, but disavow the reigning paradigm you champion and it's there to see, you just have to know how to look. There is no external or internal, these notions are based on identification with 'the body' as it is, the bordering line between "internal" and "external" is imputed as the surface of the skin. You are not the body or in the body, the body is in you, as you, and "you" is a concept, which is a thought, which is a sound, which is awareness, which is self-liberated the very moment it appears to itself in this primordial non-arising.


Why are you afraid of giving up the object? In my opinion you're holding onto a few presuppositions about the nature of experience that are poisoning the well in a sense. You're insisting that consciousness acts as a flashlight in that when it shines on an object, the object is experienced but when it isn't shining on the object the object is still there but somehow off screen or something. So you're saying that there are substantiated physical objects made of particles that exist separately from awareness?

I'm not sure what to say it sounds like you want to have your cake and eat it too, I'm afraid you're setting up barriers for yourself. There are far too many dualities in the schematic you're proposing to navigate to the place you want to be. Everything I mentioned above; the "straight up sautrantika" stuff will successfully dismiss actual physical and mental ultimates if they're applied to ones experience beyond the intellect.

Because if the root of emptiness is essentially the dismissal of markers and identifiers (as you said), you'll obviously have to dismiss the markers and identifiers to establish emptiness. I mean, right off the bat; objects are dependently originated, on so many levels it's ridiculous. Everything is empty.. including emptiness itself, and emptiness teachings are undoubtably a process of giving up the ghosts that plague one's perception. We're talking about inherent existence versus conventional appearance.

So you can dismiss objects' inherent existence and still know they have conventional existences. It's not as if 'poof' the objects will disappear, you're just not going to take them a seriously as you would, you'll know they're empty. If you want to take it further there are ways to fuse experience into it's natural state of timeless awareness, that will actually destroy physicality experientially, but that isn't achieved via intellectual understanding (except on rare occasions perhaps). These are all processes to remove ignorance. It is our own ignorance that makes the world and objects seem real.


Why do you feel it's dangerous to claim the "mental aspect" is all there is? Whether it's all that is, is truly ultimately irrelevant, it's all conjecture. It's the classic phenomena vs. Noumena argument. If such a noumena does exist there is still no way to ever "know" it. What is experienced directly is what-is. There is no objective physical form and subjective mental representation(of said objective physical form). These are simply imputations. If these imputations continue to govern ones perception then they remain lost in duality and true emptiness can never be accessed. The idea that one is subject to structures and laws of some world outside of themselves is innately defeating.. Like a victim saying "well I can only do so much since I'm confined to these limitations". In truth there are no limitations, there are no natural laws of outer or inner, phenomena and noumena etc.. You give these notions power. You are the source of their solidity and presence in experience, they're 110% imputed. So your question of how you go from selflessness to emptiness within the confines of your view is impossible.


The cognizer perceives the cognizable;
Without the cognizable there is no cognition;
Therefore why do you not admit
That neither object nor subject exists [at all]?

The mind is but a mere name;
Apart from it's name it exists as nothing;
So view consciousness as a mere name;
Name too has no intrinsic nature.

Either within or likewise without,
Or somewhere in between the two,
The conquerors have never found the mind;
So the mind has the nature of an illusion.

The distinctions of colors and shapes,
Or that of object and subject,
Of male, female and the neuter -
The mind has no such fixed forms.

In brief the Buddhas have never seen
Nor will they ever see [such a mind];
So how can they see it as intrinsic nature
That which is devoid of intrinsic nature?

"Entity" is a conceptualization;
Absence of conceptualization is emptiness;
Where conceptualization occurs,
How can there be emptiness?

The mind in terms of perceived and perceiver,
This the Tathagatas have never seen;
Where there is the perceived and perceiver,
There is no enlightenment.

Devoid of characteristics and origination,
Devoid of substantiative reality and transcending speech,
Space, awakening mind and enlightenment
Posses the characteristics of non-duality.

- Nagarjuna


A valid cognition on the conventional level would just be the most accurate description or representation of ultimate cognition one can convey using concepts. Conventional or relative truths always correlate with the use of linear thought processes and language. So in truth, a 'conventional truth' or valid conventional cognition is never really a "truth", just an accurate account of the ultimate.

A valid ultimate cognition can never really be known apart from the experience itself. It's like describing the taste of an apple. The verbal, conceptual description is the conventional. The actual, sensual taste is the ultimate or absolute truth. The description of the taste obviously never properly captures the actual taste. In terms of peak experiences or realizations in the dharma, a metaphor of attempting to describe the color red to a man blind since birth can be used. Having never seen before the man would have no reference level with which to gauge your description. So the same principle goes for those attempting to describe ultimate truths or cognitions in the dharma as well. A nondual experience or liberation or what have you can be described conventionally, but the ultimate cognition or nature is only to be actualized in your own experience.

If thought or reasoning are being implemented to understand or break something down it's always only conventional. An experience of an ultimate cognition is just direct sensual experience divorced from/prior to translation or interpretation in thought/language etc.. And an ultimate truth or experience in reference to a realization or liberation will be explicitly evident beyond any doubts. When those things pop up more often than not you won't have to ask, it is just an innate intuitive certainty.


sangyey wrote:The phrase 'self and that which belongs to self' does this refer to me and mine respectively? And if so then i assume they would both belong to the classification selflessness of person?

Yes refers to "I and mine" or "me and mine".

"Self"(I) meaning the personal subjective entity or sense that one is located 'here' within-the-body or as-the-body(and sensations/sensory perceptions, thought, memory etc.. which are attributed to embodiment).

And then "that which belongs to self"(mine) referring to appearances which are attributed to self volition; such as "I am doing" "I am seeing" "I am feeling" "my thoughts" "my actions" etc... and imputed objects the self is believed to possess; such as "my body" "my car" "my house" "my arm" etc...


sangyey wrote:Thank you.

And then these two ways of looking at self, i.e., 'I' or 'mine' belong to selflessness of persons?

Yes but just as TMingyur said above, the implications associated with the selflessness of the person(i.e. subjective self) are directly related to the emptiness or selflessness of other-than-the-person(i.e. the objective world). Because to posit the inherent existence of a "person" or "I", automatically creates everything that is not the "person" or "I". Self goes hand in hand with other, they're mutually interdependent co-arisen concepts. Just as black goes with white, up with down and left with right. So it's a package deal, if you're a self then there is automatically stuff in experience which is not you by default, it's a dichotomy. Removal of the self(subject) automatically removes the world(object). This notion of separation which dominates experience is the basis for suffering, it arises from avidyā or ignorance of our true condition. The purpose of the dharma is to remove this delusion.

There is no self, but when that truth is conceptualized and believed to be true, it is automatically falsified, because the very self that statement and idea attempts to negate is reborn through attachment or aversion to that concept or belief. So seek to comprehend these truths but hold them lightly, and when the time is right let go... apart from attachment and aversion you are unborn.

All dharmas are like reflected images, clear and pure, without turbulence, ungraspable, inexpressible, truly arisen from cause and from action.


White Lotus wrote:for example when i look at my hands there is no sense of 'mine' whatsoever; whereas in the past there was.

That's funny, when this first happened to me the very first thing I remember was looking at my hands (I was driving) and being like "what the f*** are these?" And then I remember being amazed that I had ever thought there was anyone here at all. It made me feel like I had been living a lie.


Me and mine are two aspects of the same thing. Can't have one without the other. If you use fire as a metaphor the 'me' and 'mine' would be the flames and the heat. I'm not sure which would be considered more subtle and which is grosser. The most important thing is finding out what the 'me' and 'mine' depend on. Much like fire depends on fuel, you need to investigate what the 'me' and 'mine' rely on for fuel. Remove the fuel and extinguish the fire.

Cut the root of a tree and the leaves will wither; Cut the root of your mind and samsara falls.


As a quick disclaimer: Faculties that are named and used in making the descriptions and examinations i'm writing about are only temporary and will be discarded at a later point. Something said at one point may be contradicted and negated later on in reference to titles such as, mind, sense-fields, awareness, consciousness, subject, object etc....

When the [ultimate] truth is explained as it is, the conventional is not obstructed; Independent of the conventional, no [ultimate] truth can be found. - Nagarjuna

Ok so throughout this I want to stick with what is sensible. By "sensible" I mean capable of being sensed or that which is perceived by the senses. So audible, visible, tangible, etc... and for this we'll go with what is immediately perceived. Not mediately (through the intervention of something else). For example; when reading a book what you immediately perceive is letters on the page, but mediately or by means of these, notions of truth, virtue, vice etc are suggested to the mind. So though notions such as truth, vice, virtue etc are suggested and signified to the mind by sensible marks with which they have an arbitrary connection with, it would be absurd to designate these(truth, virtue etc..) as sensible things. So 'sensible things' means only what is immediately perceived by the senses and sensible things that we investigate don't include such designations inherently. To add; in instances such as a situation where one sees both red and blue in the sky, and thus it is inferred that there must be a cause for the differences in colors, that cause cannot be said to be a sensible quality immediately perceived by eyesight. Likewise, when one hears a variety of sounds it cannot be said that you hear their causes, and when one touches something hot or feels something heavy; one cannot say with truth that you feel the cause of the heat or weight. Hopefully we can agree that the senses perceive only what is perceived immediately because they do not make inferences.

So immediate sensible qualities include:
Sight -  light, colors, shapes.
Hearing - sounds.
The palate - tastes.
Smell - odors.
Touch - tangible qualities.
(And obviously combinations of these.)

The purpose for this is to obviously stay with the theme I mentioned in an earlier post which was based on the premise that experience suggests nothing about itself. Aside from our conceptualizations about experience, experience itself communicates nothing. So staying with what is immediately perceived allows us to remain objective (no pun intended) and allows a mutually shared middle ground (non-conceptual awareness) apart from our contrasting notions about that middle ground. So like I said we're empirically investigating the nature of experience itself, and the emptiness or non-emptiness of an objective field in relation to it's validity in being a substantiated attribute of experience.

The underlying inquiry consists of two contrasting notions which are; does the reality of sensible things consist of being perceived? Or do things in fact exist as inherent exterior objects independent of sensual perception, distinct from, and having no relation to being
perceived? And related notions of objectivity, subjectivity, physicality, etc. Inherent separate existence vs. Empty dependent origination.

You started with salt before so... beginning with salt; inquiring into salts characteristics and attributes we'll look into whether salt exists as an objective independent agent which inherently exists and posses these attributes or the contrary.

Salt as it's usually experienced is predominantly comprised of vision, tactile sensation and obviously taste. I suppose salt can, on occasion be heard and also undoubtably bears an aroma to match it's pungent taste but those senses are secondary. So I think approaching salt sense-by-sense will be appropriate so that we can ensure that each sensory field can be properly isolated and examined. The reason for this is that in my opinion the different sense fields are heterogeneous instead of how they are usually taken to be (homogeneous). So even though they seem to amalgamate and interact to create what appears to be an organized and coordinated experience of reality, they are in fact separate fields which only communicate with one another via inferential projection.

This issue was examined rather thoroughly in a philosophical thought-experiment called Molyneux's Problem which consisted of attempting to understand the level of sensorial coordination one would possess upon immediate recovery from blindness. Taken from wikipedia; The problem can be stated in brief, "if a man born blind can feel the differences between shapes such as spheres and cubes, could he similarly distinguish those objects by sight if given the ability to see?"

The question was originally posed to Locke by philosopher William Molyneux, whose wife was blind:

Suppose a man born blind, and now adult, and taught by his touch to distinguish between a cube and a sphere of the same metal, and nighly of the same bigness, so as to tell, when he felt one and the other, which is the cube, which is the sphere. Suppose then the cube and the sphere placed on a table, and the blind man made to see: query, Whether by his sight, before he touched them, he could now distinguish and tell which is the globe, which the cube? To which the acute and judicious proposer answers: ‘Not. For though he has obtained the experience of how a globe, and how a cube, affects his touch; yet he has not yet attained the experience, that what affects his touch so or so, must affect his sight so or so…’

To which Locke responds in "An Essay Concerning Human Understanding":

I agree with this thinking gentleman, whom I am proud to call my friend, in his answer to this problem; and am of opinion that the blind man, at first sight, would not be able with certainty to say which was the globe, which the cube, whilst he only saw them; though he could unerringly name them by his touch, and certainly distinguish them by the difference of their figures felt.

In 1709, in “A New Theory of Vision,” George Berkeley also concluded that there was no necessary connection between a tactile world and a sight world—that a connection between them could be established only on the basis of experience. He speculated:
the objects to which he had hitherto used to apply the terms up and down, high and low, were such as only affected or were in some way perceived by touch; but the proper objects of vision make a new set of ideas, perfectly distinct and different from the former, and which can in no sort make themselves perceived by touch (sect. 95).

There have been events matching this predicament which actually verified these philosopher's educated speculations; one of them being the case of "a woman who gained sight at the age of 12 when she underwent surgery for dense bilateral congenital cataracts. They report that the subject could recognize family members by sight six months after surgery, but took up to a year to recognize most household objects purely by sight."

So starting with vision; I included a reference image we can both use to avoid conflicting imagery.

(image A)

Salt on a table is a fairly common affair (if one is making a mess) and is good because it entails fairly limited differences in color, which as it ends up is pretty much equivalent to the very sense of vision we're exploring.

My argument to start is going to be that color is exactly vision and vision is exactly color, they are synonymous in nature and manifestation. The common presupposition that the process of visually perceiving an object consists of 'seeing' a 'color' (which exists separately from said act of seeing) is a misnomer. Wherever there is color there is seeing and vice versa. The two go hand-in-hand and you cannot have one without the other. With color we also get 'shape' which is a result of colors bordering each other in various ways. So color also implies shape, and shape likewise will imply color. Ultimately the object of vision is color and therefore shape.

Vision standing alone as an isolated sense is much like Image A posted above. If we attend to the visual evidence in the image alone we get a circular patch of white surrounded by brown. There is no separating line between the colors and vision. And likewise there is no separating line between the colors and you, no evidence in the colors of being "out there" and no evidence of yourself being an observer "in here". The conclusion that the colors are external to us is based on the principle that these colors change over time. So we accept a story that the colors (object) is separate from us even though the basis for this conclusion is lacking in the visual evidence in-and-of-itself. This aligns with my previous statement that experience suggests nothing about itself. Experience instead receives projected conceptual overlay which over time serves to create habitually solidified subconscious presuppositions conveying a compelling sense of separation.

Separation in general is based on spatiality. We usually conceive of two opposite aspects existing on opposite sides of unbridgeable spatial gaps. In truth we never experience spatial externality or independence. These designations are based on the formation of a subtle reference point of a subjective self "here" as opposed to "there". The feeling of subjectivity is never anything more than a tendency to identify with certain clusters of sensation and project that the remainder is objective and "other". But by looking at experience very directly it can actually be ascertained that this "otherness" is never a part of our experience.

So back to the white salt on the brown table... this image that arises as vision is composed of these colors, we see a white circular expanse of color, and various shades of white within that circular shape. Bordering that we see a brown expanse of color which seems to surround the white, and if we could back up and see a larger image the colors would unfold as we went along.
These colors are all there is to vision. So to examine the 'objectivity' of vision let's examine the 'whiteness' in the image(and you can do this by putting salt on a table in front of you)... speaking specifically about the shades of the 'whiteness' and the particular value of the color. Can we say that the shade itself is salt? Can it be said that wherever you have that particular shade(white) you have salt - and wherever you have salt you have that particular shade(white)? Obviously not. So white itself isn't definitive of salt. Now would you say that there is salt on the far side of that color? Do you directly experience salt behind the white? Because we just established that we wouldn't take the shade of white itself to be salt one should naturally inquire as to whether there is salt behind the white. We'll find that there is in fact no salt to be found on the posterior side of the white. Now on the near side of the color, do we experience any separation between the seeing of the color and the color itself? Attending exclusively to vision and letting go of any arising concepts or beliefs, is there any distance experienced between the seeing of the white and the white itself? You can't see the 'seeing'... so there can't be any distance, the color simply arises. So there's no salt on the far side of the white, and no salt on the near side, and no distance or gap between the white and the seeing of the white itself. Wherever white appears, vision is occurring, there's no access to white without vision, so the objectivity of the salt should melt or fuse into vision itself. The color should disappear into vision, because at that point it makes no sense to say one is "seeing" a "color" in the first place... the two are inseparable. Vision itself means color is arising, they're one and the same. It's not as if you have independent access to colors where you can notice a color out of the visual field and then say now i'm seeing that color, there couldn't be a color unless vision was already there.

Now the idea that there is a bordering line between an internal aspect of the body and an external aspect apart from the body has to be taken into account as well. This 'bordering line' creating the dichotomy of internal/external is based on identification with 'the body'. But the body itself is not separate from vision either, there are other colors and shades which are identified as 'my body' but just like the colors which composed the salt, these colors appearing as a 'body' do not communicate a possessive nature. The colors simply arise no different than any other color in the field of vision. We only impute a notion of 'my body' over these colors. There are other faculties that seem to correlate with vision to give the appearance of a homogeneous cluster of sensations conventionally called the body and we can discuss those separately, but all are merely qualities appearing to awareness as awareness itself. So the notion of an 'subject inside' viewing an 'object outside' is not self-evident in vision. Vision simply appears and is completely non-discriminitive. Another thing which isn't self-evident in vision is the presence of 'eyes' doing the seeing, we never experience or see our own eyes at any time, even in the act of looking at a mirror we only are ever seeing colors and shapes arise that we identify with as 'me' and 'my eyes' but the eyes appear nowhere within vision itself, we again only accept a story about this.

About this Nagarjuna states: "Through this the eyes, visible forms and so forth, which are described as the elements, these should be known also as [the twelve] sense-fields, and as the objects and the subjects as well.

Neither atom of form exists nor is sense organ elsewhere; even more no sense organ as agent exists; so the producer and the produced are utterly unsuited for production." - Nagarjuna

"In terms of objects and subjects, whatever appears to the consciousness, apart from the cognitions themselves, no external objects exist anywhere.

So there are no external objects at all existing in the mode of entities. The very perceptions of the individual consciousnesses arise as appearances of the forms." - Nagarjuna

So vision is color. You can't even say they arise as mutually interdependent co-emergent qualities because the duality is lacking to begin with. The notion of the duality between observing and observed is a conceptual imputation. A story simply arises and say "i'm seeing white" and we accept this story, but the story is never evident in vision itself. The objectivity of color as an external quality isn't substantiated by experience. Now vision itself doesn't appear separate from awareness, or 'that' which 'knows' vision to be apparent. But that-which-knows is the appearance itself, there is no duality, even to say appearance implies something to which the appearance would appear-to, so what "is" escapes all such conceptualizations (aside from conventional descriptive concepts). So the objectivity of the salt collapses, the objectivity of color collapses, the objectivity of vision collapses as well. We can't say that vision is a 'thing' out there which is separate that we have access to sometimes and not at other times. Vision is awareness, there is no separation and there are no 'objects', all we have is awareness. And this same exercise is done for every sense modality. (Awareness itself must also be refuted as such.)

For the salty taste; my argument would be much like what has been proposed for vision, i saw that namdrol used the example of MSG in showing the appearance of 'saltiness' to not be unique to salt itself. So following the same examination done with vision and focusing on the palate alone one can successfully find taste to be empty as well. I would also add that with your argument being that saltiness is an innate quality with which salt itself is inherently endowed with; if one runs the gamut of taste congruent with other sensory appearances such as heat; it can be seen that an intense level of taste such as spiciness correlates with an intense heat in that at the highest volume of appearance both arise as pain. The pain that arises is in fact the taste. There are not two appearances such as taste and then also pain, they are one and the same. So to posit that an external objective thing like salt inherently contains it's taste would be akin to claiming it also contains the appearances of pain and pleasure. One also cannot attribute lesser volumes of the same spectrum such as a general mild taste to an object without naturally accrediting higher and lower volumes of that same spectrum. So salt cannot be said to contain it's taste. And taste cannot be said to be anything more than awareness itself and empty. This insight combined with the former which coincides with the experiment done in vision should hopefully annihilate this false designation(of inherent objective existence) apart from mere conventional usage.

Ultimately awareness itself is empty. Because for one to claim that this inquiry has successfully reached a foundation at 'awareness' implies a 'ground' of being of some type where none can be found. Yet conventionally awareness is a clear and proper concept to use in describing that-which-is, for such an awareness likewise cannot be denied.

The Buddha attempted to capture these realizations in The Heart Sutra when he stated:
There are no eyes, no ears, no nose, no tongue, no body, no mind. There is no seeing, no hearing, no smelling, no tasting, no touching, no imagining. There is nothing seen, nor heard, nor smelled, nor tasted, nor touched, nor imagined.

Devoid of all real entities;
Utterly discarding all objects and subjects,
Such as aggregates, elements and sense-fields;
Due to sameness of selflessness of all phenomena,
One's mind is primordially unborn;
It is in the nature of emptiness.
- Nagarjuna


Well then perhaps look at it this way;
It appears that thoughts arise but there is no thinker. Likewise it appears seeing is happening but there is no seer. And all the way down the line for all the senses. So whatever this is that we label as experience is spontaneously self-appearing. It appears to no one, so to say "we experience concepts" is true conventionally. But in truth the concept in it's appearance as letters or thought or verbal utterance doesn't point to anything. And in fact any-thing conceivable IS a concept. Apart from the conceptual overlay of experience we have the incredibly long breakdown I posted on the previous page having to do with the suchness and one-taste of experience in-and-of-itself. I tried to conceptually get as nonconceptual as I could by making that post experimental with actual experience. But getting back to the concepts, when you think or say "we", the sound "we" just appears and is self-liberated in the very same moment. The error is that via the faculty of memory experience is extended into what appears to be time. And time gives the feeling that there is a subject which experiences an arising such as a concept which is conceived to be separate(from said subject). Time is an illusion. The subject is an illusion. Likewise the object is then negated as well. The concept in whatever form it appears IS experience itself. The notion that "we" experience anything is product of delusion. Experience just "is"... Seamless, timeless and whole in this ever-presence. Another short and potentially confusing way to put it is; the totality of all that is appearing in this very moment is what you are, and "you" are a concept. (And experience is empty.)

Reminds me of what Satan says in Mark Twain's The Mysterious Stranger which is actually incredibly on point. There's a creepy claymation adaptation of this scene in a old Tom Sawyer film you can find on YouTube. But anyways, Satan says:

"Life itself is only a vision, a dream. Nothing exists except empty space and you, and you... are but a thought"


Well what is there to change? Since the examination i proposed showed colors are vision, and vision is consciousness, and consciousness is empty. That in-and-of-itself negates the changing display of color. But to go further into it, the notion of change must be judged from a reference point of either less-changing or unchanging in the usual sense. But we found the less-changeful and/or changeless reference point to be inherently nonexistent. Change must move against a stagnant background to be change. There must be something to gauge the change... and we find nothing. Because you're right to know change requires memory to implement as a reference. But this is impossible. We don't have to lobotomize what is already lobotomized. We usually take memory to be an image 'of' a past event. Because we believe ourselves to be entities extended into time and space. This is not the case. A memory thought is always an ever-fresh appearance. It seems to resemble a previous state but it is just an image which appears in the present timeless moment. It is only an image. When the image appears, under the delusion of time we conceive ourselves to be a subject witnessing or possessing this image and then project that it is evidence of a previous event and call it memory. But time must exist as an inherent faculty of experience for this to be the case, and it isn't, because time IS the so-called memory thought as well. And that "memory" thought is only an ever fresh appearance. So there is only ever this timelessness. The past is a thought appearing now, and there is no thinker of that thought(it isn't even a thought either). Thoughts don't point or refer to anything. They just appear. We get in the habit of believing they refer to actual "things" out there in a world, but they don't. We also get in the habit of validating a thought with another thought. For example if a thought(a) appears and then a thought(b) appears which claims thought(a) is true. Thought(a) is already long gone. Thought(b) cannot reach out and touch thought(a). They never appear at the same time. When (b) is present (a) is not. Another thought may appear that says "bullsh*t!"... But that's thought(c). Whatever is appearing now is all that is.

To further negate the change of color; in our direct experience we never experience an unseen color. So a color's absence is never a part of experience. If a color cannot be experienced as absent, it cannot be experienced as present. A color cannot alternate between presence and absence. Having one side of a pair of opposites makes no sense. There are no one sided coins. So neither present or absent applies to color or any other appearance.

I must also sleep now. Hasta mañana. Taking my 3 yr old to the Oakland zoo mañana. Party animals.


Internal/external phenomena is a projection of your so-called "internal" phenomena called conceptualization. Your main concern about this being "projected" as emptiness of external phenomena is impossible being that external phenomena is a projection itself. Aside from conventionality; people, hummingbirds, snails and tree lack inherent being. You're right it isn't due to any personal hubris of yours, but clinging to concepts and attachment to habitual patterns which reify that view certainly make it seem like there appears to be a person who does so. And in contrast makes it appear that there's a person who claims he or she doesn't do so due to any personal hubris of theirs.

I agree with namdrol that the apparent solidity of phenomena is directly related to the solidity of one's delusion. The more solid one's delusion is, the more solid apparent phenomena seem.

Pick out an object if you want yadave and let's break it down. I'd like for you to semi-grasp what i'm talking about so I'm not just throwing horsesh*t out on a message board without backing up my statements.

"Just as the Buddhas have spoken of
"I" and "mine" for a practical purpose;
Likewise they spoke too of "aggregates",
"Elements" and "sense-fields" for a practical reasons.

Such things spoken of as the "great elements",
These are fully absorbed into consciousness;
Since they are dissolved by understanding them,
Are they not falsely imputed?"

- Nagarjuna: excerpt from his 60 Stanzas


"In the universal womb that is boundless space
all forms of matter and energy occur as a flux of the four elements,
but all are empty forms, absent in reality;
all phenomena, arising in pure mind, are like that.

Magical illusion, whatever it's shape,
lacks substance, empty in nature;
likewise, all experience of the world, arisen in the moment,
unstirring from pure mind, is insubstantial evanescence.

Just as a dream is a part of sleep,
unreal gossamer in it's arising,
so all and everything is pure mind,
never separated from it,
and without substance or attribute.

....Just as the objective field is absent in reality,
so 'the knower' - in actuality pure mind,
in essence and absence, is like the clear sky:
know it in it's ineffable reality!

....In total presence, the nature of mind that is like the sky,
where there is no duality, no distinction, no gradation,
there is no view nor meditation nor commitment to observe,
no diligent ideal conduct, no pristine awareness to unveil,
no training in the stages and no path to tread,
no subtle level of realization, and no final union.

...... Constantly deconstructing, investigating keenly,
not even the slightest substance can be found;
and in the undivided moment of nondual perception
we abide in the natural state of perfection.

Absent when scrutinized, absent when ignored,
not even an iota of solid matter is attested;
so all aspects of experience are always absent -
know it as nothing but magical illusion!"

-Longchenpa: excerpts from The Treasury Of Natural Perfection


In the self-liberation of awareness, causes and conditions have totally vanished. In the instant liberation of awareness, appearances are primordially pure. Such purity does not occur after some time, nor does it come from anywhere else than the very nature of awareness. Awareness is liberated from all extremes of nihilism, eternalism, and so on. The "four alternatives" are to be existent, nonexistent, both existent and nonexistent, and neither existent nor nonexistent. Awareness is liberated from being any of these four alternatives. Since it is of the single nature of the entirety of samsara and nirvana, awareness is "empty of multiplicity".

Thus, since all appearances and sounds remain in the four types of liberation, they are not bound by anything, and they are not liberated by anything. Everything self-arises from it's own state and is self-liberated. Whatever appears is free from the three extremes of birth, cessation and abiding, so reality-itself is self-appearing. Therefore, due to the spiritual mentor's simply pointing this out, once you know reality-itself to be self-appearing, you will realize appearances and consciousness as reality-itself.

In the four types of liberation, nothing is bound by anything, but in the cycle of existence, we are bound by self-grasping: grasping on to a personal self and grasping onto phenomena. However, in terms of their own nature with reference to these four types of liberation, all appearances and sound are not bound by anything, nor are they liberated by anything; so no antidotes are necessary.

The ultimately existent essence of X is like; expansive, boundless, centerless, borderless, beginningless, endless, clear, complete, nonexclusive, dynamic, inconceivable, spacious, unchanging, pure, pristine, unmoved, immaculate, spontaneous, immutable, unsurpassable, intrinsic, innate, supreme, open, free.


It's not an early way of saying things have no essence as in a "god" or "soul" doesn't exist. It's not an "early" way of saying anything of the sort. It's a way of showing the absence of duality. That you think you're a physical body, in a physical world with objects outside of you which are alien to you, but this is simply a misconception derived from our false conditioned perception. The outcome truly is that "you" as a subjective entity are removed completely. And the feeling that there are "things" outside you is removed completely. Whatever it is you would call "experience" is all that's left. But a singular, zero-dimensional experiencing in-and-of-itself. This isn't some philosophy which is left on the level of a humored intellectual contemplation. You seem to want to rationalize it to be that way. I can't say that I blame you being that you have no reference point to gauge it in it's ultimate sense. But it surely isn't a mere "early" way of pronouncing some philosophical notion.


It's used as a support to remain in contemplation while in movement. Just as the ganapuja stimulates all the senses so you can incorporate/integrate them into contemplation. Movement(tactile sensation) with the mudras, auditory sensation with the bell/drum/mantras, taste with the food, smell with the incense, visual with the mudras/visualizations.

Song of vajra dance and music is the same type thing. Support to remain in contemplation. So you can eventually remain in constant nonmeditation.

Just listen to the song of vajra in it's suchness. As white noise almost. Let it pass as a reflection and remain as the mirror.

The sound of traffic and people bustling in the streets is the song of vajra... Integrate integrate integrate


I see what you're saying... But if one abides in their true nature then there would be no "seeing" in the ultimate sense, it would be more of a zero-dimensional empty cognizance appearing as a "rock". The notion that there is a 'rock' is again due to dualistic imputation (conceptual overlay)... So dharmakaya is it's fullness would be a continuum of nonduality which would be inherently void of a self perceiving a rock. It would be like mind experiencing itself.. But the mind isn't a substantial "entity" it's just empty-cognizance. Really hard to convey using conventional language.

But I see what you mean that what I'm describing sounds like if one "thing" is enlightened then 'everything' would be... But the enlightenment is really the falling away of anything which could be said to have attained such a realization and also the negation of 'that-which-hasn't'. All that remains is the fully perfected natural state in it's spontaneous fullness. The imputation of one who would be realized and one who isn't would fall away. So in a sense a rock would be enlightened but it's more along the lines that there's a clear apperceivement that there never was a substantiated 'rock' or self which separately knows the rock to begin with.


Also one of the nyams of their practice or realization is that everything around them comes alive... Chairs, rocks, the ground, the sky etc.. Everything feels like ones own body feels right now.. Which is naturally because everything is a manifestation of ones own nature and that is a direct experiencing of that. But not everyone has that nyam.


That's good! However, In seeing that conceptualizing or thinking doesn't alter your state, and that you don't feel a need for it... Inquire into the nature of the one who believes these things.

Thoughts do play out automatically, everything is spontaneously arisen in the frame of considering 'things to arise'. The thought is liberated as soon as it appears. Seeing the thoughts as a series of uniform meaningless arisings is also useful, it's 'seeing' them in their 'suchness' as 'sounds' or 'noise', and eventually they won't be 'seen' as sound or noise and won't even arise or fall but will be timeless expressions of the true nature. But don't let that 'lead' you to seek that, just continue with your investigation. Expect nothing. Rest in those moments of 'clarity' (or whatever name you want to give them) getting excited or thinking they represent 'progress' will be counterproductive, if excitement arises immediately perceive that as a 'meaningless arising' as well, and let it self-liberate, continue to rest unmoved. The 'moments of clarity' will strengthen and 'become longer' if that makes sense, and you're right there ultimately is no difference between the clarity and the arising. But don't believe what i'm saying... just look for yourself... and don't let it 'validate' your conclusions... just continue to rest in that clarity.

Not a glimpse of nonduality, because it seems from how you described it that you still feel "you" are witnessing this 'happening'. What can help with this is to start to notice the habit of assuming there is 'time'... or a 'series of arisings' as you put it. Question this notion of time. Question the notion of 'space' between 'you' and an 'arising'. See that this notion of you(subject) witnessing arisings(objects) depends on these notions of 'time and space' and inquire into the nature of 'time and space'. Or locate 'that' which is untouched by 'time and space' and rest there, all of this falls in line closely to what you've already been saying so don't look too hard.

Apologize if it sounds like i'm preaching or teaching; don't believe a word i say... just look! Investigate empirically.

(All of this is my own opinion, i attach no authority to it.) 


kalden yungdrung wrote:Tashi delek,

Mind, as the non-ego centric mind would be the essence in Dzogchen.

Mutsog Marro

The term Mind is used in a myriad of ways, what would constitute the "mind" in how you're using it? I'd say you have to be careful with labels, because the label implies a "thing" (or a collection of things) which automatically creates 'that which is not-that-thing'. Hence the duality of the ego-centric-mind and the non-ego-centric-mind ...both are fabrications of avidya. As conventional concepts they can be good pointers in a given situation where they're appropriate, but ultimately neither can be the essence in Dzogchen, and ultimately both require negation of inherency apart from conventionality. The essence with how Namdrol used it would be a description of the "essential point" of the teaching or the "underlying theme". Like the essential point of collecting bottlecaps is to have a collection. The essential point of Dzogchen is to know your own state. But the essence as in a term attributed to the "base" which is what you deemed as "mind" not mind...or the base. It is empty. And empty is empty.

Jax wrote:From The Treasure Trove of Scriptual Transmission, Longhenpa, Padma Publications.

Page 190: first main paragraph:

Lonchenpa writes: "Since all phenomena are timelessly free, nothing need be done to free them anew through realization."

Next paragraph: "Even the thought that freedom comes about through direct introduction is deluded. One strives to free this essence from whatever binds it, but nothing need be done to free it, for unobstructed Awareness, which has never existed as anything whatsoever, does not entail any duality of something to be realized and someone to realize it. There is equalness because nothing is improved by realization or worsened by it's absence, so there is no need for any adventitious realization. And because there never has existed anything to realize- for the ultimate nature of phenomena is beyond ordinary consciousness- to speak of realization on even the relative level is nothing but deluded. What can be shown at this point is the transcendence of view and meditation, in which nothing need be done regarding realization, nothing need be directly introduced, and no state of meditation need be cultivated. So there is the expression 'it is irrelevant whether or not one has realization'."

So the purpose of this is to show that it is already this present awareness, there's no need for one to strive to achieve something else in time. That being said, there are still habitual tendencies which serve to reify the presence of this pseudo-self which seeks liberation. And normally that pseudo-self posits that liberation is something to be "achieved" as in an end which is reached, which it is in a sense, but not through the effort normally employed and propagated in the lower vehicles. Liberation comes when it is innately discovered that there never was anyone trapped in "samsara" to begin with. So therefore what is shown is the transcendence of view and meditation where nothing need be done regarding realization because if one remains in "the view" (aka rigpa as opposed to sems), the meditation (or non-meditation) takes care of itself. The enlightened nucleus wakes up and begins to recognize it's own display and all one has to do is rest in awareness, as awareness. When knowledge dawns it is seen that the obscurations only ever existed due to habitual imputation (and that may not ever occur because in that fruition, time is not present and neither is the individual who would fall under the spell of imputation to posit such a claim). He's using a bit of skillful means here and presenting an alternate approach to the "process".

Jax wrote:Page 191: middle paragraph

"In this case what makes perfect sense in the Ati approach is the superior realization whereby one directly experiences the unobstructed state in it's nakedness, without relying on anything whatsoever. Since one does not experience separation from the essence of Awareness even for an instant, to say that is realized or perceived is merely to use a conventional expression."

He's saying this because the 'single point' one "decides on" is this ever-present awareness one is endowed with, yet again, due to habitual tendencies it can remain obscured... and become apparently re-obscured if identification with sems continues to dominate experience. Once it (rigpa) is recognized then one remains in that unobstructed awareness without relying on anything whatsoever. And it requires "no effort" because of the fact that one does not experience separation from the essence even for an instant. Even though, at the same time it requires much effort to break through the habits which bind (but this effort doesn't entail effort by the individual, it is just effort asserted and re-asserted to relax in uncontrived natural awareness which in fact does become completely effortless after some time). To say that is realized or perceived is merely a use of conventional expression because the realization or perceiving would be predicated on the separate "I" or "me" to realize it or perceive it, and the "I" is a convention which lacks inherent existence.

Jax wrote:These quotations are capable of freeing infinite numbers of Dzogchenpa's and others who have yet to see beyond the web of their own dualistic projections of "cause and effect" efforts. May all beings prosper!

This is true.

But the issue remains that the seeming duality is unreal. So to say "while we live dualistically" is subtly giving power to the illusion and presupposes that at some point one will no longer be living dualistically. Thought is the only thing that conveys separation. There are no 'objects' aside from thought. Thought cuts up seamless fields of sensory perception because thought is by nature linear and fragmented. Were conditioned by thought and language because it's the only means we have to communicate and for that reason it's a beautiful thing. But it's a double edged sword, because it gives rise to a notion of separation. We become conditioned to identify with a certain cluster of sensations.. Visual and tactile that we call the body. But apart from seeing and feeling there is no body. Apart from hearing there are no sounds. And tactile, visual, auditory sensations aren't separate from awareness. And they only ever arise in the immediate moment. So in truth sensory perceptions is again another abstraction created by conceptualizing. The sensory fields are awareness.. Or consciousness.. Or the base or whatever label you want to give it.. It's beyond it. And it doesn't exist in time it only exists 'now'.. You can't even say 'now' because that implies 'not now'.. Which is why it's timeless.  But the point I'm making is that duality is an illusion. There's no entity or character to get to there from here. There's only the nondual reality. Most are just conditioned to project duality and separation habitually. But it's a dream. We dream a person, we dream a world, we dream time, we dream it all. You are the supreme source dreaming you're this person. And the dreamed person is trying to find the source which is impossible. It's here and it's now. All that was born was a concept and all that dies is a concept. You can die today and shine in your full glory as luminous timeless nondual vastness. Stop accepting the unreal to be real, find what doesn't come and go and stay there. You aren't in the body, you aren't in the mind, they are in you. And 'you' is an idea arising timelessly in awareness as awareness. Yet 'awareness' is still another idea. You're already 'that'.. Don't seek to become, just seek to understand why it isn't apparent.


I see what you're saying, although I personally wouldn't call it a fact, but coming from your point of view i understand and can respect that it certainly seems to be a fact. What I'm trying to convey by saying that your statement subtly gives power to the illusion; is that at base, the nature of dualism is the presence of a subject-object dichotomy, so the presupposition(which granted is due to conditioning) that experience is exclusively dualistic actually reinforces the seeming duality. The idea that an individual can(at some point in time) attain a state of nonduality is spoiled by the notion that there is will be an individual who will populate that nondual state. By definition an individual(subject) automatically suggests what isn't that individual(other). They are mutually interdependent co-emergent qualities. So this subject is never going to reach nonduality, and that is because the subject automatically creates object. To reach a state of nonduality, it needs to be seen that what is taken to be a subject is a misconception, and what is taken to be objective is a misconception. The 'nondual' state is THIS state RIGHT NOW. Only the perception of right now, is altered dramatically.

Yes avidya is the source of dualism. And you're right the thoughts can't be the source of dualism because the thoughts have no authority aside from the authority imputed upon them by the seeming individual. But thought and conceptualization is the separating factor when avidya is apparent. And you're right, if you are in instant presence, thoughts no longer convey separation. But they truly don't convey separation right now in this moment either. There is no worm apart from sensory qualities and no sensory qualities apart from awareness.


You weren't conscious when you were born? You weren't awake and aware? You weren't alive? Perceiving? Seeing? Hearing? Touching? Tasting? Smelling?

You can't be serious with that statement! I'll just go ahead an assume you're associating the term 'awareness' with the notion of 'awareness in it's full state' but when i say awareness... i mean awareness, plain old boring awareness. Awareness = having knowledge or cognizance.

Awareness synonyms: aware, cognizant, conscious, awake, alert, watchful, vigilant, sentient.

You're clearly a sentient being endowed with awareness, otherwise you'd be lifeless.

That plain old boring awareness which you just claimed you didn't have, but allowed you to be awake and type your response = the dharmakaya... it just isn't apparent, which is why dzogchen is a method to realize this.

Understand that Dzogchen is a teaching which is meant to reveal your primordially pure enlightened state which has been absolutely perfect since beginningless time. It is a direct path because it goes straight to the crux of the issue and introduces you to your innate perfection, so you can know it, and then integrate it into your experience. Which isn't acquiring something new. It's a shift in perception which allows what has always been there to shine in it's unimpeded glory and fullness.

You're working under the assumption that you are something like a caterpillar who one day is in chrysalis and then you become the butterfly. But this teaching says you are already a butterfly and this fact is only obscured by your own habitual behaviors and conditioning.

You aren't a normal human... YOU AREN'T ANYTHING YOU CAN CONCEIVE YOURSELF TO BE. That which you truly are, you cannot know, you can only BE. So abandon all your ideas of what you are. And seek to know the nature of this awareness... the luminous clarity which shines on experience.

Maybe this text not coming from my mouth, but mirroring my sentiments will clarify what i'm trying to convey a little better.

Now, when you are introduced (to your own intrinsic awareness), the method for entering into it involves three considerations:
Thoughts in the past are clear and empty and leave no traces behind.
Thoughts in the future are fresh and unconditioned by anything.
And in the present moment, when (your mind) remains in its own condition without constructing anything,
awareness, at that moment, in itself is quite ordinary.

And when you look into yourself in this way nakedly (without any discursive thoughts),
Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer;
only a naked manifest awareness is present.
(This awareness) is empty and immaculately pure, not being created by anything whatsoever.
It is authentic and unadulterated, without any duality of clarity and emptiness.
It is not permanent and yet it is not created by anything.
However, it is not a mere nothingness or something annihilated because it is lucid and present.
It does not exist as a single entity because it is present and clear in terms of being many.
(On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single flavor.
This inherent self-awareness does not derive from anything outside itself.

Within this (intrinsic awareness), the Trikaya (Triple Bodies) are inseparable and fully present as one.
Since it is empty and not created anywhere whatsoever, it is The Dharmakaya (Dharma-Body).

Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya (Reward-Body / Utility-Body).
Since its arising is nowhere obstructed or interrupted, it is the Nirmanakaya.
These three (the Trikaya) being complete and fully present as one are its very essence.
This is the real introduction to the actual condition of things.

When you are introduced in this way through this exceedingly powerful method for entering into the practice,
(You discover directly) that your own immediate self-awareness is just this (and nothing else),
and that it has an inherent self-clarity, which is entirely un-fabricated.

How can you then speak of not understanding the nature of the mind?
Moreover, since you are meditating without finding anything there to meditate upon,
how can you say that your meditation does not go well?
Since your own manifest intrinsic awareness is just this,
how can you say that you cannot find your own mind?
The mind is just that which is thinking:
And yet, although you have searched (for the thinker), how can you say that you do not find him?
With respect to this, nowhere does there exist the one who is the cause of (mental) activity.
And yet, since activity exists, how can you say that such activity does not arise?
Since merely allowing (thoughts) to settle into their own condition, without trying to modify them in any way, is sufficient,
How can you say that you are not able to remain in a calm state?
Since allowing (thoughts) to be just as they are, with out trying to do anything about them, is sufficient,
How can you say that you are not able to do anything with regard to them?
Since clarity, awareness, and emptiness are inseparable and are spontaneously self-perfected,
how can you say that nothing is accomplished by your practice?
Since (intrinsic awareness) is self-originated and spontaneously self-perfected without any antecedent causes or conditions,
How can you say that you are not able to accomplish anything by your efforts?
Since the arising of discursive thoughts and their being liberated occur simultaneously,
how can you say that you are unable to apply an antidote?
Since your own immediate awareness is just this,
how can you say that you do not know anything with regard to it?.........

........When you look upward into the space of the sky outside yourself,
If there are no thoughts occurring that are emanations being projected,
And when you look inward at your own mind inside yourself,
If there exists no projectionist who projects thoughts by thinking them,
Then your own subtle mind will become lucidly clear without anything being projected.
Since the Clear Light of your own intrinsic awareness is empty, it is the Dharmakaya;

and this is like the sun rising in a cloudless illuminated sky.
Even though this light cannot be said to possess a particular shape or form, nevertheless, it can be fully known.
The meaning of this, whether or not it is understood, is especially significant.......

......How wonderful!
This immediate intrinsic awareness is insubstantial and lucidly clear:
Just this is the highest pinnacle of all views.
It is all encompassing, free of everything, and without any conceptions whatsoever:
Just this is the highest pinnacle among all meditations.
It is un-fabricated and inexpressible in worldly terms:
Just this is the highest pinnacle among all courses of conduct.
Without being sought after, it is spontaneously self-perfected from the very beginning:
Just this is the highest pinnacle among all fruits......

- Padmasambhava (Self Liberation Through Seeing With Naked Awareness)


Your nature escapes all distinctions... but for conventional purposes of communicating with one another; awareness, or consciousness, or innate cognizance, uncontrived wakefulness, (whatever label you wish to use) all serve to point to one's nature.

The inseparability of clarity and emptiness attempts to describe the attribute free quality of your conscious presence. It is clear and luminous in that it shines forth illuminating experience which is clear and fully apparent. While the emptiness points(as you stated) towards the fact that when you try to locate this awareness(or conscious presence) nothing that is a tangible quality one can point out can be found. So this is why it is said to be your unborn nature. It is timeless in that it is ever-present, and it transcends the extremes of existence and non-existence. It is primordially pure in that since beginingless time it is unassailed by any occurrence. Pristine and clear in that nothing obscures it's presence. It is vast in that nothing escapes it's touch in this present moment. And spacious because as an aperture for experience, it can be represented as a space which remains untouched as it allows that which appears in it to 'be' without effecting it's fundamental nature.

Kadag translates to 'primordial purity' and Lhun grub represents interdependent origination.. even though it's considered illusory in Dzogchen.

"all these (configurations of events and meanings) come about and disappear according to dependent origination. But, like a burnt seed, since a nonexistent (result) does not come about from a nonexistent (cause), cause and effect do not exist. What appears as a world of apparently external phenomena, is the play of energy of sentient beings. There is nothing external or separate from the individual. Everything that manifests in the individual's field of experience is a continuum. This is the Great Perfection that is discovered in the Dzogchen practice.

- Manjusrimitra (Bodhicittabhavana)


Conventionally speaking that is a fair comprehension. But you who would comprehend are a reflection as well, so this comprehension can't be held. If the comprehension is attached-to it gives rise to 'you' and 'other than you', likewise if it is rejected it gives rise to 'you' and 'other than you'. The primordial nature doesn't accept or reject any 'thing' because nothing is separate from it. It just spontaneously manifests.

So it's not like your individual mind-steam crosses paths with your girlfriend's individual mind-stream. This is why what Lopon was saying regarding the recognition that nothing exists separately from thought(concept) is key. And that turning back to investigate the source of the mind and thought is key. Because neither can be found, there's only the primordial nature which is itself empty.

This all has to be done experientially that's why attempting to 'understand' becomes problematic. The base(primordial nature) is free of the 4 extremes(existence, non-existence, both and neither), the recognition of the base is more of an innate knowledge(not intellectual) like one knows they're alive, by 'being' alive. What 'appears' is a timeless manifestation of the base and is not separate from the base, but nothing can be said about what 'appears' since being the same as the base it's free of the 4 extremes. That metaphor; like a bird flying through the sky leaves no trace. Is how appearance manifests as a reflection. Like it flows from nothing to nothing - constantly - and is ever-fresh and new... but the notion of 'time' is only in mind, and mind is empty - so 'fresh and new' is empty - 'flow' is empty - 'constant' is empty. But those empty notions help to "point" from ones current perspective (which is avidya).

So this is why the practice is experientially resting in the primordial nature at all times, all day, every day.

'I comprehend this... fairly' is experientially a thought(i.e. noise/sound/play of energy/reflection - inseparable from the base) which manifests and is immediately self-liberated.

The nature of phenomena is nondual,
but each one, in its own state,
is beyond the limits of the mind.
There is no concept that can define
the condition of "what is"
but vision nevertheless manifests:
all is good.
Everything has already been accomplished,
and so, having overcome the sickness of effort,
one finds oneself in the self-perfected state:
this is contemplation.

- Vairocana

(For the record: What is NOT in italics is my own attempt to describe the indescribable and convey the futility of doing so... I was told to say so... I declare no authority in any of it... :pig: <--- pig) 


Re: Turiya VS. Dzogchen

Postby asunthatneversets » Tue Apr 24, 2012 1:53 am

    mzaur wrote:

        asunthatneversets wrote:Rigpa(vidya) is of a different flavor, in rigpa the localized substratum(or abiding background) is empty and for this reason it(rigpa) is primordially unstained by any distinctive notions or characteristics. Though rigpa(vidya) can't be accurately described (for purposes of allowing one to get an idea of it's nature) it is sometimes said to be akin to space itself.

    Abiding background is pure awareness separate from phenomena, right? Brahman or Self. Could you clarify what the bold means? Advaita defines Brahman as empty of attributes, but I surmise you are using empty in a different way.

    I think I know what you mean. It's just that I bet some people read these forums and think empty means something different, like how Advaita uses it.

The abiding background can either be (i)awareness separate from phenomena or (ii)awareness merged with phenomena. In either case there is the faculty of awareness which is assumed to be existent. Advaita defines Brahman as being empty of attributes because it is 'that' which knows(the knower). The "knower" is attributeless because through investigation it is unaccounted for in anything perceivable or knowable. In advaita the term neti-neti is implemented (to discover this faculty) which means "not this, not that". So using this negative approach one disavows every conceivable aspect of one's experience until the "knower"(awareness) itself is all that remains. The process is much like; "I am not the body, because I am aware of the body - I am not my thoughts, because I am aware of my thoughts, etc...", so the process retracts into the realm of the formless observer. Since this formless awareness is posited to be unstained by any phenomenal appearance (or designation), it is said to be empty of attributes, unassailable and eternal. Awareness (then still assumed to be embodied) is the atman, and upon actualizing the differentiation between the atman and characteristics which allegedly compose the personal self(jivatman), and external world, the next step is to merge the atman with the brahman(universal self).

Taken from Wikipedia:
"In Hindu philosophy, especially in the Vedanta school of Hinduism it refers to one's true self beyond identification with phenomena. In order to attain salvation/liberation (moksha) a human being must acquire self-knowledge (atma jnana) which is to say realise experientially that one's true self is identical with the transcendent self (paramatman) that is called Brahman."

The merging of the atman and brahman resembles the process involved in buddhism, however the brahman is conceived to be an ultimate suchness. Brahman is sometimes referred to as the Absolute or Godhead which is the Divine Ground of all being. Whereas in buddhism, no such ground nor ultimate suchness exists.

This "ground of all being" is referred to in dzogchen as the alaya. About this Jigme Lingpa states:
"If... when you examine that which abides, the mere reflexive luminosity (rang gsal) of the alaya-vijnana comes up as truly accomplished, then you approach the mistake of the Anekantavada mind-only doctrine."

Jigme Lingpa sets out what he understands the Anekantavada position to be(which mirrors the sentiments of advaita vedanta);
"We hold that the outer object does not exist, and the awareness that apprehends it does not exist either. The awareness that realizes the apprehender and apprehended as nondual is a reflexive awareness and a reflexive luminosity. This is designated as truly existent. This is the alaya-vijnana. Actions and their result are based on it."

The Anekantavada position is criticized for attributing reflexive awareness with true existence. The terms reflexive awareness and reflexive luminosity are often used in the Great Perfection, and figure frequently in the Longchen Nyingtig texts themselves. Jigme Lingpa cannot criticize the use of the terms themselves. He must object to the designation of them as being truly established, that is, existent. As the passage from the Khyentse Melong suggests, this is also a criticism of the position that holds the alaya-vijnana, the basis of consciousness, as the basis of both samsaric and nirvanic awareness. For Jigme Lingpa, and his Seminal Heart sources, the alaya-vijnana is samsaric in nature, a result of delusion and separation from the ground...."

This is why the distinctions between the two types of basis are employed in Dzogchen, the nirvanic basis known as the ground(gzhi) and the samsaric basis of consciousness, the alaya(kun gzhi). One basis, two paths.

So the term "empty" in the context of this statement,

    asunthatneversets rigpa the localized substratum(or abiding background) is empty and for this reason it(rigpa) is primordially unstained by any distinctive notions or characteristics....

is using 'empty' to show that the notion of a localized abiding substratum is erroneous because it is a dependently originated designation. It is an imputed abstraction born of delusion and is solely the product of misconstrued illusory faculties of mind, mistaken as inherent aspects of experience. These faculties do not constitute being nor non-being and certainly do not result in a localized and enduring substratum which is subject-to and/or merged in/with experience. Though the brahman is also considered to be nondual, timeless, spaceless etc... it is still considered an enduring suchness which is identified with and considered eternal. The nondual, timeless and spaceless aspects of brahman are imputed characteristics or attributes of this 'suchness'(brahman) which is posited to reside beyond the pale of one's intellect(and limited scope of understanding) because one is indeed 'that'. A description along the lines of(and I paraphrase); It hears but cannot be heard, it sees but cannot be seen, it knows but cannot be known, is used to point to the brahman which implies that one cannot know it, because one is indeed it, just as teeth cannot bite themselves, nor fire burn itself. So it has a flavor of taking your limited and temporal beingness and transforming it into a limitless and eternal suchness.

Œakyamuni Buddha came along and revised this testament of eternal beingness championed by hindus/advaitins proclaiming it wasn't the final truth. He therefore created the doctrine of anatman(anatta) where he essentially stated that those who attest that the atman is equivalent to brahman are still victims of a subtle clinging which prevents them from accessing the ultimate truth. He taught that the alleged state of 'being one with brahman' is merely a re-packaging of one's present state of being, tantamount to simply labeling it as something else. The claim that one is indeed brahman(vast, eternal, undying) is merely an escape which doesn't remove the fundamental delusion (one is fastened to) because one doesn't want to lose oneself. One hasn't let go.

Dzogchen avoids (the perpetual evolution of) this fundamental delusion through the direct introduction of one's true nature, which is the union of clarity(luminosity) and emptiness. So right from the start, the mistaken ground of brahman is forsaken as a delusion. This is an empty cognizance, unestablished and illusory. The aspect of ones nature which is mistaken as an abiding substratum is the clarity of the natural state.

    Namdrol wrote:

        gad rgyangs wrote:there is the irreducible presence of the here and now where we find ourselves.

    It's reducible, thank goodness.

    In any event, what you are talking about is the famous "clarity" aspect of the mind, the famed Descartes trope, "I can doubt everything but that fact that I am doubting". But this hardly constitutes "the fact of the existent".

Xabir shared this insight from Zen Priest Alex R. Weith in the "No-Self And Rigpa" Thread which also addresses the common error of mistaking clarity as an abiding ground:

    xabir wrote: (quote from: Just for the sake of clarification, I would like to make it clear that I never said that "these luminous self-perceiving phenomena which are craving-free and nondual are the Ultimate", if there could still be any ambiguity about that.

    On the contrary, I said that what I used to take for an eternal, empty, uncreated, nondual, primordial awareness, source and substance of all things, turned out to be nothing more than the luminous nature of phenomena, themselves empty and ungraspable, somehow crystallized in a very subtle witnessing position.The whole topic of this thread is the deconstruction of this Primordial Awareness, One Mind, Cognizing Emptiness, Self, Atman, Luminous Mind, Tathagatagarbha, or whatever we may call it,

    As shocking as it may seem, the Buddha was very clear to say that this pure impersonal objectless nondual awareness (that Vedantists called Atma in Sanskrit, Atta in Pali) is still the aggregate of consciousness and that consciousness, as pure and luminous as it can be, does not stand beyond the aggregates.

    Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not my self.' (Anatta-lakkhana Sutta)."

    "What I realized also is that authoritative self-realized students of direct students of both Ramana Maharishi and Nisargadatta Maharaj called me a 'Jnani', inviting me to give satsangs and write books, while I had not yet understood the simplest core principles of Buddhism. I realized also that the vast majority of Buddhist teachers, East and West, never went beyond the same initial insights (that Adhyashanti calls "an abiding awakening"), confusing the Atma with the ego, assuming that transcending the ego or self-center (Aha?kara in Sanskrit) was identical to what the Buddha had called anatta (Non-atma).

    It would seem therefore that the Buddha had realized the Self at a certain stage of his acetic years (it is not that difficult after all) and was not yet satisfied. As paradoxical as it may seem, his "divide and conquer strategy" aimed at a systematic deconstruction of the Self (Atma, Atta), reduced to -and divided into- what he then called the five aggregates of clinging and the six sense-spheres, does lead to further and deeper insights into the nature of reality. As far as I can tell, this makes me a Buddhist, not because I find Buddhism cool and trendy, but because I am unable to find other teachings and traditions that provide a complete set of tools and strategies aimed at unlocking these ultimate mysteries, even if mystics from various traditions did stumble on the same stages and insights often unknowingly. "

    This also means that the first step is to disembed from impermanent phenomena until the only thing that feels real is this all pervading uncreated all pervading awareness that feels like the source and substance of phenomena. Holding on to it after this realization can hower become a subtle form of grasping diguised as letting go.

    The second step is therefore to realize that this brightness, awakeness or luminosity is there very nature of phenomena and then only does the duality between the True Self and the appearences arising and passing within the Self dissolve, revealing the suchness of what is.

    The next step that I found very practical is to push the process of deconstruction a step further, realizing that all that is experienced is one of the six consciousness. In other words, there is neither a super Awareness beyond phenomena, not solid material objects, but only six streams of sensory experiences. The seen, the heard, the sensed, the tasted, the smelled and the cognized (including thoughts, emotions, and subtle thougths like absorbtion states, jhanas).

    At this point it is not difficult to see how relevent the Bahiya Sutta can become.

Bahiya Sutta:
In the seen, there is only the seen,
In the heard, there is only the heard,
In the sensed, there is only the sensed,
In the cognized, there is only the cognized.
Thus you should see that
indeed there is no thing here(subject);
This Bahiya, is how you should train yourself.
Since, Bahiya, there is for you
In the seen, only the seen,
In the heard, only the heard,
In the sensed, only the sensed,
In the cognized, only the cognized,
and you see that there is no thing here,
you will therefore see that
indeed there is no thing there(object),
As you see that there is no thing there,
you will see that you are therefore
located neither in the world of this,
nor in the world of that,
nor in any place betwixt the two.
This alone is the end of suffering.

However this statement could still be misinterpreted as implying that the sensory processes do indeed give way to established objects, which in turn constitute some form of suchness. Such a conclusion would be a grave misunderstanding.

Whatever we see, it is not I, not me, nor a man, not a woman.  In the eye, there is just color.  It arises and passes away.  So who is seeing the object?  There is no seer in the object.  Then how is the object seen?  On account of certain causes.  What are the causes?  Eyes are one cause; they must be intact, in good order.  Second, object or color must come in front of the eyes, must reflect on the retina of the eyes.  Third, there must be light.  Fourth, there must be attention, a mental factor.  If those four causes are present, then there arises a knowing faculty called eye consciousness.  If any one of the causes is missing, there will not be any seeing.  If eyes are blind, no seeing.  If there is no light, no seeing.  If there is no attention, no seeing.  But none of the causes can claim, "I am the seer." They're just constantly arising and passing.  

As soon as it passes away, we say, "I am seeing."  You are not seeing; you are just thinking, "I am seeing."  This is called conditioning.  Because our mind is conditioned, when we hear the sound, we say, "I am hearing." But there is no hearer waiting in the car to hear the sound.  Sound creates a wave, and, when it strikes against the eardrum, ear consciousness is the effect.  Sound is not a man, nor a woman; it is just a sound that arises and passes away.  But, according to our conditioning, we say, "That woman is singing and I am hearing."  But you're not hearing, you are thinking, "I am hearing."  Sound is already heard and gone.  There is no "I" who heard the sound;  it is the world of concept.  Buddha discovered this in the physical level, in the mental level: how everything is happening without an actor, without a doer - empty phenomenon go rolling on.

Outside the three realms are shining in freedom
Inside the wisdom, self-arisen, shines
And in between is the confidence of realizing basic being
I’ve got no fear of the true meaning—that’s all I’ve got!

In this verse Milarepa sings about his realization of the true nature of reality. To realize the true nature of reality, the necessary outer condition is for the “three realms” to be “shining in freedom.” The three realms refer to the universe and all of the sentient beings within it. Sentient beings inhabit the desire realm, the form realm, and the formless realm, so these three realms include all the experiences that one could possibly have, and they are shining in freedom—they are self-liberated.*

“Self-liberation” in one sense means that appearances of the three realms do not require an outside liberator to come and set them free, because freedom and purity are their very nature. This is because appearances of the three realms are not real. They are like appearances in dreams. They are the mere coming together of interdependent causes and conditions; they have no essence of their own, no inherent nature. This means that the appearances of the three realms are appearance-emptiness inseparable, and therefore, the three realms are free right where they are. Freedom is their basic reality. However, whether our experience of life in the three realms is one of freedom or bondage depends upon whether we realize their self-liberated true nature or not. It is like dreaming of being imprisoned: If you do not know you are dreaming, you will believe that your captivity is truly existent, and you will long to be liberated from it. But if you know you are dreaming, you will recognize that your captivity is a mere appearance, and that there is really no captivity at all—the captivity is self-liberated. Realizing that feels very good.

The term “self-liberation” is also used in the Mahamudra and Dzogchen teachings, which describe appearances as “self-arisen and self-liberated.” This means that phenomena have no truly existent causes. For example, with a car that appears in a dream, you cannot say in which factory that car was made. Or with the person who appears in the mirror when you stand in front of it, you cannot say where that person was born. Since the dream car and the person in the mirror have no real causes for arising, all we can say about them is that they are self-arisen, and therefore they are also self-liberated.

When we apply this to an experience of suffering, we find that since our suffering has no real causes, it does not truly arise, like suffering in a dream. So it is self-arisen, and therefore it is self-liberated. Since the suffering is not really there in the first place, it is pure and free all by itself. And apart from knowing self-liberation is suffering’s essential nature and resting within that, we do not need to do anything to alleviate it.

Thus, Milarepa sings that what one needs on the inside is to realize self-arisen original wisdom. This wisdom is the basic nature of mind, the basic nature of reality, and all outer appearances are this wisdom’s own energy and play. Original wisdom is self-arisen in the sense that it is not something created; it does not come from causes and conditions; it does not arise anew, because it has been present since beginningless time as the basic nature of what we are. We just have to realize it. The realization of original wisdom, however, transcends there being anything to realize and anyone who realizes something, because original wisdom transcends duality.

How can we gain certainty about and cultivate our experience of this wisdom? Since wisdom is the true nature of mind, begin by looking at your mind. When you look at your mind, you do not see anything. You do not see any shape or color, or anything that you could identify as a “thing.” When you try to locate where your mind is, you cannot find it inside your body, outside your body, nor anywhere in between. So mind is unidentifiable and unfindable. If you then rest in this unfindability, you experience mind’s natural luminous clarity. That is the beginning of the experience of original wisdom. For Milarepa, original wisdom is shining. It is manifesting brightly through his realization of the nature of the three realms and of his own mind.

In the third line, Milarepa sings of his confidence of realizing the true nature of reality, the true meaning. There are the expressions and words that we use to describe things, and the meaning that these words refer to—here Milarepa is singing about the latter. He is certain about the basic nature of reality, and as he sings in the fourth line, he has no fear of it, no doubts about what it is. He is also not afraid of the truth and reality of emptiness. When he sings: “that’s all I’ve got,” he is saying: “I am not somebody great. I do not have a high realization. All I have got is this much.” This is Milarepa’s way of being humble.

One can easily be frightened by teachings on emptiness. It is easy to think: “Everything is empty, so I am all alone in an infinite vacuum of empty space.” If you have that thought, it is a sign that you need to meditate more on the selflessness of the individual. If you think of yourself as something while everything else is nothing, it is easy to get a feeling of being alone in empty space. However, if you rememberthat all phenomena, including you yourself, are equally of the nature of emptiness, beyond the concepts of “something” and “nothing,” then you will not be lonely; you will be open, spacious, and relaxed.

In the context of this verse, it is helpful to consider a stanza from the Song of Mahamudra by Jamgön Kongtrül Lodrö Thaye:

From mind itself, so difficult to describe,
Samsara and nirvana’s magical variety shines.
Knowing it is self-liberated is view supreme.

“Mind itself,” the true nature of mind, original wisdom, is difficult to describe—it is inexpressible. And from this inexpressible true nature of mind come all the appearances of samsara and nirvana. Appearances do not exist separately from the mind. What appears has no nature of its own. Appearances are merely mind’s own energy; mind’s own radiance; mind’s own light. And so appearances are a magical display. To describe the appearances of samsara and nirvana as a magical variety means that they are not real—they are magic, like a magician’s illusions. Appearances are the magical display of the energy of the inexpressible true nature of mind. When we know this, we know that appearances are self-arisen and self-liberated, and that is the supreme view we can have.
* Most sentient beings, including animals and humans, inhabit the desire realm, so named because desire for physical and mental pleasure and happiness is the overriding mental experience of beings in this realm. The form realm and the formless realm are populated by gods in various meditative states who are very attached to meditative experiences of clarity and the total absence of thoughts, respectively.


In our practice we just sit with our bodies and minds in the zendo, and we aim to practice the Buddha Way in our activities outside the zendo as well. In practicing the Buddha Way there is no separation between the self that is studying the self and the self that is studied by the self; self is studying the self, and the act of studying is also the self. There is no such thing as a self that is separate from our activity. Dogen Zenji defined this self as jijuyu-zanmai, a term that Sawaki Kodo Roshi described as “self ‘selfing’ the self.'”

To illustrate this point we can think of the relationship between a runner and the act of running. When we think of this, we realize that no runner is separate from the act of running; a runner and running are the same thing. If the runner becomes separate from running, then the runner is not running. If this is the case, the runner can no longer be called a runner since a runner is defined as “one who runs.” The great ancient Indian master Nagarjuna presented this example as part of his illustration of emptiness and the negation of a fixed, permanent, fundamental essence that “owns” the body and mind.

Running as well as sitting, eating, drinking, and breathing are very ordinary things. But when we say, “There is no ‘I’ other than running” or “running without a runner,” we think we are discussing something mysterious. But this view of the teachings of people such as Nagarjuna or Dogen is mistaken. These teachers are trying to express a very ordinary thing in a truly realistic way without fabrication. To do this they use words that negate themselves in a way that reveals the reality beyond our thoughts.

When we practice the Buddha Way, there is no self, no Buddha Way, no others. This is because self, Buddha Way, and others work together as one. What we call “our actions” are actually the work done by both self and other beings and objects. For example, when a person drives a car, the person thinks “he” as subject drives “the car” as object. But in reality we cannot drive without the car; we can only become a driver or be driven with the aid of the car, and the car can only express its full function as a vehicle of transportation when someone drives it. Our cars affect us both psychologically and materially as well. We will drive different cars in different ways, for example, depending upon the style or quality of the car. The feelings and attitude of a person driving a cheap old truck carrying a load of junk will likely be totally different from the feelings and attitude that person will have driving a luxurious new car carrying a VIP. A car can also provide us with the ability to travel quickly and conveniently, yet if it breaks down, we may have to make more effort than usual to get where we need to go repair, fuel, and insurance costs can exert an added financial stress on our lives and can even feel burdensome. So in a sense the car own us and shapes us as much as we own and control it, and the action of driving can actually be manifested only by a person and a car working together. This reality of mutual influence and interconnectedness is true not only for a “special” practice done by a group of people called “Buddhists”; in truth this is the way all beings are working within the circle of interdependent origination.

The Buddha Way includes both self and objects. The Buddha Way includes both people sitting and the sitting they do. They are actually one thing. This is very difficult to explain, yet it is an obvious reality of our lives. This reality is not some special state or condition that is only accomplished by so-called “enlightened” people. Even when we don’t realize it, self, action, and object are working together as one reality, so we don’t need to train ourselves to make them into one thing in our minds. If self, action, and object were really three separate things, they could not become one. The truth is that they are always one reality, regardless of what we do or think.