xabir2005

True... One has to be skillful in sharing dharma.

The emptiness spoken about in Buddhism is not "the great void" or "nothingness". It simply means the absence of independent unchanging existence or core... And emptiness is twofold: emptiness of self and emptiness of objects. Because emptiness does not deny appearance but merely that they exist independently and unchangingly, there is no danger of falling into nihilism, in fact the view and realization of emptiness is the cure to eternalistic and nihilistic views. This article should explain better what emptiness means: http://www.heartofnow.com/files/emptiness.html

Just to clarify: Thusness did not ask me to preach in other forums... The only times he asked to converse with others is if he sees potential in that person to undergo a breakthrough. In fact those people he spoke too generally attain breakthrough in realizations just by conversing with him. In fact almost everyone he converses with will realize what thusness points out because their conditions are already there - just needed the right pointers. He would sit and meditate to observe that person's conditions before giving appropriate replies if he sees a positive condition there. I don't do all these and apparently not everyone attains realization just by speaking with me... And I talk to a large group of people unlike thusness. Also I don't post here to accumulate merits... I post here when I see posts that needs to be corrected. And I wonder where did lucky see that passage as I don't remember discussing about merits in this forum. But since this was mentioned, here's the post I wrote in my buddhist forum last year: I remember years ago (in fact even today) Thusness would have me explain the dharma to people from various forums. One time many years ago I thought it would be better if Thusness explained by himself to the others, so I told Thusness why don't you post yourself or something like that. Thusness suddenly appeared serious (he seldom talk in this tone) and asked me so are you going to do this or not? Then he told me the reason (not exact words now but along this line) he had me to do this was because I was lacking in merits to gain enlightenment. And then he said something like... you think I'm joking? Suddenly at that moment I realized why he was always taking the trouble and instructing me to do all those things... when he could have done it himself. Not long later I had a meditation experience... he informed me it is due to my merits ripening due to explaining the dharma to someone some time ago. He informed me there is a direct causal relation. When asked how does he know that merits is important for experience and realization, he simply says this is his experience. He says it may not make a lot of sense to a dualistic mind, but this is how it (dependent origination) works. <!--[endif]--> Khenpo Tsultrim Gyatso Rinpoche Accumulating Merit - bSod-nams-bsags-pa Translated by Ari Goldfield Before listening to Lord Buddha’s teachings, I want to ask you to give rise to supreme bodhicitta. Supreme bodhicitta is developed and increased by first thinking of one’s father and mother in this life and then extending the gratitude and love one feels for them to all sentient beings, even to one’s enemies. We want to attain the state of complete, perfect, and precious enlightenment for their sake. We know that in order to be able to benefit all sentient beings, we need to listen to, reflect, and meditate upon the genuine Dharma teachings with all the enthusiasm we can muster in our hearts. Please give rise to supreme bodhicitta when you listen attentively. We think of our parents first because our opportunity to practice the Dharma in this lifetime is due to the immense kindness they have shown us. We think of our enemies, too, because they were the ones who gave us the exceptional possibility to practice patience when they were unkind and hurt us. Furthermore, there is not a single enemy who was not our caring father or mother at one time in the past, so that is why we remember them with gratitude. We think of the nature of the minds of the people we are associated with - our friends, our enemies, and all sentient beings. We know that the nature of the mind of every single sentient being is clear light, the enlightened heart that is the Buddha nature. Since we have the Buddha nature, we can be sure that we will benefit others immensely. Just as the nature of our own mind is clear light, the nature of our parent’s mind is also clear light. Likewise, the nature of mind of all our friends and enemies is clear light. The nature of mind of every single sentient being is clear light. “Realizing the true nature of reality, Mahamudra, depends upon accumulating a vast amount of merit.” - Khenpo In order to realize the true nature of reality, Mahamudra, it is necessary to accumulate merit that accords with the teachings that Lord Buddha presented a long time ago. Arya Maitreya taught how to accumulate merit in the text entitled, Madhyantavibhanga – Distinguishing the Middle from the Extremes.1 He taught that the ten ways to accumulate limitless merit are: (1) to write down the words of the Buddhadharma, (2) to make offerings to the objects of refuge, (3) to practice generosity, (4) to listen to the precious teachings, (5) to read the invaluable instructions, (6) to memorize the sacred texts, (7) to explain them to others, (8) to recite them, (9) to reflect their meaning, and (10) to meditate them. We will start accumulating merit by writing down the verses I will read to you and in that way you will purify negative actions that you have done with your hands. We have written down a lot of letters and words out of attachment and aversion, and all of that has been very negative. Now it is time to do something positive. The way to go about this is to write down the verses of the Dharma with the good motivation of faith and devotion and with a pure objective. When you write down the truth of the precious Buddhadharma, then the merit you accumulate is limitless. So do write down the verses that I will read to you. The first verse reads: “It is explained that by abandoning the belief in a self, mental afflictions, difficulties, and suffering, one can attain peace. However, since these are all primordially empty of essence, where are the fabrications of abandoning and of not abandoning?” Now that you have written down the words of the first verse, we will recite it, which is the accumulation of merit that purifies all negative words that you have spoken out of attachment and aversion, and all of that has been very negative. Please recite the following verse: “Thoughts of abandoning, non-abandoning, and so forth have never been seen to come or go. Therefore, they are said to be non-existent. Thoughts have never been seen to come or go.” Translator: I made a mistake. Khenpo Rinpoche: Mistakes don’t really exist. In the chapter entitled, An Examination of Mistakes, the Protector Nagarjuna proved that mistakes do not really exist. So: “The variety of doubts neither arises nor ceases." Please continue by reciting the next verse too: “Neither bondage nor liberation have ever been perceived with regard to it. However, like bondage and liberation in dreams, bondage and liberation are merely mind's imputations.” The next verse we want to recite is: "The essence of the self held prisoner has never been seen, and the doubts that bind are free of arising and ceasing. Therefore, bondage and liberation are dependently arisen, mere appearances. Let clinging to them as being real dissolve into the unborn expanse." We should recite the next verse three times, which is: "This life is appearance-emptiness, like a water-moon. So, past and future lives are also appearance-emptiness, like water-moons. Therefore, feelings of joy and pain are dream-like. Know this well, and your view will be profound." If you reflect the meaning of the words in the verses while reciting them, then you are practicing profound analytical meditation. We are not going to practice meditation separated from recitation because reciting and analysing is meditation - yes. Sometimes one needs to take a break and rest. So when you get tired of writing down the precious Dharma, then recite the verses, and when you get tired of reciting them, then just let go and relax. We continue reciting, reflecting, and meditating: "These are the ways that the relative is empty of a very essence and the genuine clear light, the enlightened nature of mind, is empty of the stains of relative fabrications and of all concepts of conventional terms. Therefore, this is known as ‘the empty of other,’ the great middle-way." Let us recite this verse together three times: "In essence, it is originally and perfectly pure and free of the fleeting stains of conceptual fabrications as well, and therefore the enlightened essence of the stainless result is called 'the transcendent perfection of genuine purity.'" Let us recite this verse together three times, too: "Since it is beyond the self that ego-clinging mind believes to exist and beyond the selflessness ascertained through analysis of inference, therefore it is called ‘the transcendently perfect, genuine self.’ Where are the thoughts of self’s filthy clothes?" We continue by reciting the following verses three times: "Samsara and nirvana are imagined to exist in dependence upon each other and therefore neither the one or the other has an essence. Realizing reality of samsara and nirvana’s equality is explained to be transcendently perfect, genuine permanence.” "Joy and pain are just dependently existing concepts. Their lack of an essence is the way relative things are empty. When the reality of joy and pain being equal is realized, this is called 'transcendently perfect, genuine bliss.'" "The way the relative is empty of its own essence, the way the genuine is empty of other, and the reality that is pure self, bliss, and constant - may precise knowledge realizing these three increase." Now let us recite them all and practice recitation-meditation. If you do recitation-meditation, you won’t get tired of meditation - your meditation won’t fall into dullness or stupor. Getting tired of meditating can be very dangerous. If you get tired of working, you can rest. If you get tired of studying, you can meditate. But if you get tired of meditating, that’s dangerous. That’s why analytical meditation is excellent. "It is explained that by abandoning the belief in a self, in all afflictions, difficulties, and suffering, one can attain peace. However, since these are all primordially empty of essence, where are the fabrications of abandoning and not abandoning? Thoughts of abandoning, not abandoning, and so forth have never been seen to come or go and therefore they are said to be of the nature of primordially empty space. The variety of doubts neither arises nor ceases. Neither bondage nor liberation has ever been perceived with regard to it. However, like bondage and liberation in dreams, this bondage and liberation is merely mind's imputation. The essence of the self held prisoner has never been seen, and doubts that bind are free of arising and ceasing. Therefore, bondage and liberation are dependently arisen, mere appearances. Let clinging to them as being real dissolve into the unborn expanse.” “This life is appearance-emptiness, like a water-moon. So past and future lives are also appearance-emptiness, like water-moons. Therefore, feelings of joy and pain are dream-like. Know this well and your view will be profound.” “These are the ways that the relative is empty of its very essence and the genuine clear light, the enlightened nature of mind, is empty of the stains of relative fabrications and of all concepts of conventional terms. Therefore, this is renowned as 'the empty-of-other,' the great middle-way.” “In essence, it is originally and perfectly pure and free of fleeting stains of conceptual fabrications as well. And therefore, the enlightened essence of the stainless result is called 'the transcendent perfection of genuine purity.' Since it is beyond the self that ego-clinging mind believes to exist and since it is beyond selflessness ascertained by means of analysis and inference, therefore it is called ‘the transcendently perfect, genuine self.’ Where are the thoughts of self's filthy clothes?” "Samsara and nirvana are imagined to exist in dependence upon each other and therefore neither the one or the other has an essence. Realizing the reality of samsara and nirvana's equality is said to be transcendently perfect, genuine permanence.” “Joy and pain are just dependently existing concepts. Their lack of any essence is the way relative things are empty. When the reality of joy and pain being equal is realized, this is called 'transcendently perfect, genuine bliss.'" “The way the relative is empty of its own essence, the way the genuine is empty of other, and the reality that is pure self, bliss, and permanence - may precise knowledge realizing these three increase." In the next teaching I will explain some important verses from the text called The Ocean of Definitive Meaning of Mountain Dharma by Dolpopa Sherab Gyaltsen.2 There will be time for questions and answers after further teachings. It is important to leave time for questions at the same time that doubts arise. If we take time for questions before doubts arise, then that doesn’t help very much. Let us continue now by singing the song called The Ultimate View, Meditation, Conduct, and Fruition by Jetsun Milarepa. In this song, Jetsun Milarepa teaches the view of Shentong, the empty-of-other school, so it is very good for us to sing. Everyone needs to analyse and judge for himself and herself, so we should reflect and ask ourselves, "Is this song really in harmony with the view of Shentong or not?"3 The Buddha himself said, "Just like a merchant examines gold by rubbing, burning, and melting it, so you should examine my speech. Accept nothing on blind faith." These are Lord Buddha’s own teachings, and we must examine the words for ourselves. Translator: I will sing one verse and then we can sing it together. “The Ultimate View, Meditation, Conduct, and Fruition” by Jetsun Milarepa "The view is original wisdom which is empty, Meditation clear light, free of fixation, Conduct continual flow without attachment, Fruition is nakedness stripped of every stain. This view, the original wisdom that is empty, Risks getting lost in just being talk and no more. If certainty which is in touch with what’s meant does not follow, The words will not manage to free you of clinging to self, And that’s why definitive certainty means so much. The meditation clear light, free of fixation, Risks getting lost in just being settling. If original wisdom does not emerge from within you, You might settle steadily, but this will not set you free. But wisdom does not come of dullness and agitation, And that’s why non-wandering mindfulness means so much. This conduct, continual flow without attachment, Risks getting lost in only being a pretence. If the view and meditation are not included, The eight worldly dharmas may mix with your yogic pursuits, And that’s why freedom from clinging and veils means so much. Fruition as nakedness stripped of every defect Risks getting clothed in the garments of attributes. If delusion is not overcome from its source on the inside, Your practice may aim very far but fall very short, And that’s why correcting delusion means so much."4 <!--[if gte vml 1]><v:shape id="_x0000_i1026" type="#_x0000_t75" style='width:37.5pt;height:37.5pt'> <v:imagedata src="merit_files/image003.png" mce_src="/forums/1728/topics/merit_files/image003.png" o:title="" /> </v:shape><![endif]--> <!--[if !vml]--> <!--[endif]--> May virtue increase! Instructions presented at Vajra Vidya Thrangu House in Oxford, 2000, transcribed and edited by Gaby Hollmann <!--[if !supportFootnotes]--> <!--[endif]--> 1 See Ven. Thrangu Rinpoche, Distinguishing the Middle from the Extremes by Asanga, based on the inspiration of the Buddha Maitreya. A Commentary, translated by Jules Levinson, Namo Buddha Publications, Crestone, Colorado, 2000. 2 Dol-po-pa Shes-rab Rgyal-mtshan (1292-1361), known simply as Dolpopa is often seen as the founder of the Jonangpa Tradition. However, the origins of the Jonangpa tradition in Tibet can be traced to early 12th century master Yumo Mikyo Dorje, but they became much wider known with the help of Dolpopa Sherab Gyaltsen. Dolpopa was one of the most influential and original Tibetan teachers. He developed the Shentong School and is considered to be one of the greatest exponents of the Kalachakra. In Mountain Doctrine: Tibet's Fundamental Treatise on Other-Emptiness and the Buddha Matrix by Dolpopa (Snow Lion Publications, Ithaca, 2006) Jeffrey Hopkins wrote, „Dolpopa was one of the most influential figures of the 14th century Tibet, a dynamic period of doctrinal formulation. His works were monumental and seminal in that they present a penetrating and controversial re-formulation of doctrines on emptiness and Buddha-nature influential through to the present day.” 3 See Khenpo Tsultrim Gyatso Rinpoche, Shentong, in the last issue of Thar Lam. See especially Khenpo Tsultrim Gyatso Rinpoche, Progressive Stages of Meditation on Emptiness, translated and arranged by Shenpen Hookham, Longchen Foundation, Oxford, 1st edition 1986, 2nd edition 1988, and Zhyisil Chokyi Ghatsal Trust Publications, Auckland, N.Z., 2000. 4 Translated by Jim Scott, in: Selected Songs of Realization, Marpa Translation Committee. Printed by AKTUELL-Copyshop, Hamburg, 1995, pages 66-68.

I am not parroting, I simply report my experiences as I have always done in my e journal. Direct realization is incredibly different from mere knowledge. I had knowledge about I AM, non dual and anatta since several years ago. But it is not until recently, and I can remember even the dates to which they occurred progressively that I experienced those realizations myself. These are totally experiential realizations. I don't want to explain myself too much as a lot more is elaborated in my ebook: http://awakeningtoreality.blogspot.com/2010/12/my-e-booke-journal.html P.s. Not all my expressions are similar to thusness, furthermore even if they have similarities it doesn't mean much: it just means my vocabularies are quite similar to his since we converse a lot.

I agree not finding the whereabouts of something doesn't mean not truly existing. Even someone at I AM phase will be able to tell you the non-locatability of consciousness. Anatta is not just about that - it is the direct (not by inference or conclusions which I have explained to you earlier) realization about no agent and 'seeing is just the seen'.

Awareness is not established. http://dharmawheel.net/viewtopic.php?f=39&t=4870&view=unread&sid=143a7f687974ab0729ebc46696bce0de#unread Namdrol: What you are talking about is called "clarity". The mind can take it's own awareness as an object.Indeed, in all Mahamudra and Dzogchen meditation, this is precisely what is taken as the object. You may not be able to "get rid" of this clarity, but you will never find it or be able to say "This is it, this is not it". This clarity is also dependently originated since the mind is dependently originated. There is no awareness or clarity seperate from the mind. The characteristic of the mind is clarity. The essence of the mind is emptiness. These two are non-dual, and that is the nature of the mind i.e. inseperable clarity and emptiness. N

I said before, and you didn't listen, that it is ok to say all is mind as long as mind is understood to be empty of an inherent self or subject. Effectively mind is only the experiencing... I.e. Mindstream. Not an experiencer. But for you, you are reifying a one mind and that is substantialist, hindu view. And the sutta is what Buddha is reporting to experience, and Buddha is not a mere arhat. The Buddha did not establish anything, Nagarjuna and his proponents do not establish anything. Also, the emptiness of self realization is arhat's realization, the emptiness of self plus objects is bodhisattva's realization - http://awakeningtoreality.blogspot.com/2011/07/httpssites.html?m=1 . But no true bodhisattva will assert a true self. Through the twofold realization nothing is establiished. Nirvana sutra, like Namdrol clearly explains, simply subverts hindu terms with buddhist teachings of emptiness. I believe you have read those posts before. I am sure that universal mind is a mistranslation by d t suzuki. Universal mind is a non buddhist concept. Suzuki is talking about alaya, but alaya is understood in buddhism and yogacara as a unique, individual stream of consciousness. D t suzuki's translation is very very loose and inaccurate - namdrol has done some of his own translation to compare and what a difference. But fortunately new translations are coming up soon, one by red pine. P.s. This passage says it well: http://awakeningtoreality.blogspot.com/search/label/Karmapa%20Rangjung%20Dorje?m=0 All phenomena are illusory displays of mind. Mind is no mind--the mind's nature is empty of any entity that is mind Being empty, it is unceasing and unimpeded, manifesting as everything whatsoever. Examining well, may all doubts about the ground be discerned and cut. Naturally manifesting appearances, that never truly exist, are confused into objects. Spontaneous intelligence, under the power of ignorance, is confused into a self. By the power of this dualistic fixation, beings wander in the realms of samsaric existence. May ignorance, the root of confusion, he discovered and cut. It is not existent--even the Victorious Ones do not see it. It is not nonexistent--it is the basis of all samsara and nirvana. This is not a contradiction, but the middle path of unity. May the ultimate nature of phenomena, limitless mind beyond extremes, he realised.

there are many degrees of no self. What you said sounds like an experience of impersonality. I wrote this in may in dho: I was trained in this 3 aspects: 1. The experience 2. The realization 3. and the View I will start with 'experience'. There are different experiences in relation to 'no self': 1. Impersonality. This is the case when practitioners experienced that everything is an expression of a universal cosmic intelligence. There is therefore no sense of a personal doer... rather, it feels like I and everything is being lived by a higher power, being expressed by a higher cosmic intelligence. But this is still dualistic – there is still this sense of separation between a 'cosmic intelligence' and the 'world of experience', so it is still dualistic. There is also a very important realization - the realization of Pure Presence or Consciousness or Beingness or Existence as being one's true identity. There is an irrefutable undeniable insight into the luminous essence of mind. Actually self-realization is not related to impersonality in the sense that impersonality can be experienced with or without self-realization, however a self-realized person would progress his experience in terms of impersonality. Nevertheless dualistic tendencies are strong and awareness is seen as an eternal witnessing presence, a pure formless perceiving subject. A true experience is being distorted by the mind's tendency at projecting duality and inherency (to things, self, awareness, etc) 2. Non-dual into One Mind. Where subject and object division collapsed into a single seamless experience of one Naked Awareness. 3. No-Mind Where even the naked Awareness is totally forgotten and dissolved into simply scenery, sound, arising thoughts and passing scent. 4. Sunyata My experience here is still at the beginning phase. It is when the 'self' is completely transcended into dependent originated activity. The play of dharma. Next is the 'Realization'. Having an experience of witnessing, or a state of pure presence, is not the same as having attained self-realization - in that case the practitioner can be said to have an experience, but not insight/realization. Having an experience is not the same as having a realization... for example, you may have a temporary experience where the sense of separation between experiencer and experience suddenly and temporarily dissolves or there is the sense that subject and object has merged... temporarily. This is not yet the realization of non-duality... the realization that separation has been false right from the beginning... there never was separation. Hence having non-dual samadhis are *not* enlightenment... why? The realization that there never was separation to begin with, hasn't arisen. Therefore you can only have temporary glimpses and experiences of non-dual... where the latent dualistic tendencies continue to surface... and not have seamless, effortless seeing. And even after seeing through this separation, you may have the realization of non-dual but still fall into substantial non-duality, or One Mind. Why? This is because though we have overcome the bond of duality, our view of reality is still seeing it as 'inherent'. Our view or framework has it that reality must have an inherent essence or substance to it, something permanent, independent, ultimate. So though everything is experienced without separation, the mind still can't overcome the idea of a source. The mind kept coming back to a 'source' and is unable to break-through and find the constant need to rest in an ultimate reality in which everything is a part of... a Mind, an Awareness, a Self.... what this results is a subtle tendency to cling, to sink back to a ground, a source, and so transience cannot be fully appreciated for what it is. It is an important phase however, as for the first time phenomena are no longer seen as 'happening IN Awareness' but 'happening AS Awareness' – Awareness is its object of perception, Awareness is expressing itself as every moment of manifest perception. However, there is still a constant referencing back to the One Awareness. Until you see that the idea itself is merely a thought, and everything is merely thoughts, sights, sounds, disjoint, disperse, insubstantial. There, a change of view takes place... experience remains non-dual but without the view of 'everything is inside me/everything is an expression of ME' but 'there is just thoughts, sight, sound, taste' – just manifestation. At this point you realize no self in the sense of Anatta – just sight, sound, thoughts, with no one behind or linking them. After anatta, you can then proceed to experience and realize how every experience, every manifestation is the interaction of the entire universe... the total exertion of the universe, the totality of causes and conditions, gives rise to this moment of manifestation. p.s. described more in my e-journal/e-book, http://awakeningtoreality.blogspot.com/2010/12/my-e-booke-journal.html

by the way I insist there is no eternal now. As I wrote in january: Presence is empty. Not formless... I mean, it cannot be located, it cannot be found, it cannot be pinned down.... there is no 'The Presence'! Though this has been said so many times... somehow I overlooked its significance... somehow, unknowingly, a subtle seeking for Presence is occuring... why? Due to the idea that there is a 'Presence' here, somewhere... be it 'Hereness', 'Nowness', etc... somehow it is there, and I must return to 'It'. And this becomes a subtle object of seeking.... seeking for something that is by nature empty, cannot be found. Even though it is often said, what you already are cannot be found by searching.... due to the tendency to see something inherent, a Self, a Hereness, a Nowness, an Awareness... a subtle searching is always going on. A subtle seeking... clinging... looking for something that is thought to be there... Yet... now it is seen, there is no source... no 'Awareness'.... yet awareness is utterly present.... AS mirage, apparitional appearances. Utterly present, vivid, yet utterly unlocatable. Let go of all grasping for Presence... for a Source... for anything at all! It cannot be found.... And in this dropping of the subtle contrived effort and seeking, every appearance is spontaneously accomplished, perfected, present and empty. Just the appearance alone is.... no core, essence, source, awareness, etc etc.. (nothing findable and locatable and inherent) And the subtle efforting and seeking is replaced by spontaneity, naturalness, interdependent origination... So now it becomes clearer, what Padmasambhava said: http://awakeningtoreality.blogspot.com/2007/03/self-liberation-through-seeing-with.html As for this sparkling awareness, which is called "mind," Even though one says that it exists, it does not actually exist. (On the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samsara. And the third karmapa said: http://www.rinpoche.com/vow.html It is not existent - even the Victorious Ones do not see it. It is not nonexistent - it is the basis of all samsara and nirvana. This is not a contradiction, but the middle path of unity. May the ultimate nature of phenomena, limitless mind beyond extremes, be realised.

actually the method of contemplation is simple and I have shared it before. the contemplation that led to anatta insight for me is contemplating on bahiya sutta. Basically I investigate on a bare sensate level how in the sensation there is simply that self-luminous sensation, so any sense of a subject or an awareness being other than the sensations as they are is seen through as an extra and baseless concept or view. Even that sense of space, etc, are simply more sensations aware where it is like any sensations. Because in seeing just the seen, there is no you in terms of that, in here, over there or in between, and this realized is what Buddha said is the "end of suffering". The details of my investigation findings I have written in the article: http://awakeningtore...-sutta.html?m=1 Just as ruthlesstruth investigation is also simple: there is no you (investigate that and see if it is true)... Self inquiry that leads to I AM is just a quaestion "who am I?" I have discussed these many times but perhaps because of its simplicity it has been overlooked... But these may not make very much sense until one really investigates and sees it for themselves. P.s. The method is simple but the realization does not necessarily come easy. There must be an earnest, sincere, investigation on one's part before this is seen.

I didn't say you are a substantialist. What I state however, is that you have a lack of clarity about the impact of views (and how all attachments including attachments to concepts are merely a manifestation of views), the impact of realization and the distinction between true insight and mere non conceptual experience. You say "You" but "you" has no reality. Its better to say "just seeing, just hearing"... Of course even that is conventions and seeing and hearing too is empty. D.O. Is relative truth. What arises relatively is ultimately empty, thus d.o. Is not ultimately established.

actually I have given analysis and reasonings. I have quoted chandrakirti.. There is an article on the sevenfold reasonings of selflessness, its a good read. http://awakeningtore...nquiry.html?m=0 This article is also good: http://awakeningtore...irk%20Mosig?m=0 There is a limit to reasonings and explanation though. They can lead to an intellectual conviction, but doesn't lead one to the actual non conceptual, non inferential direct seeing. Like asking, why is mind luminous? Why is mind empty? Why is phenomena impermanent? Why does grasping and craving result in suffering? This is obviously the nature of all experiences... And this is simply seen to be so, no 'why'. Just like when you realize I AM, you don't say I AM because... Or when you realize non dual, you don't say, I infer that consciousness should be non dual because....rather It is simply seen to be so, the nature of consciousness. These are just some plain obvious facts about the nature of mind that can be discovered through an experiential investigation. But when explaining of course, some reasonings and analysis can be offered or discuss, but they only reach so far.

what you described is not anatta. There is not "being", only "becoming". Just as wind is only blowing. Your sense of self is due to the view of inherency. As for brahman: it is an inherent true self. Buddhism rejects the notion of a true existent.

yes. I was referring to the emptiness of subject.

I am not omniscient about the contents of phenomena (buddha is, however) What I do know is that the nature of all phenomena is that they cannot arise without causes and conditions, each manifestation arises due to dependent origination and hence is empty. What kind of causes and conditions for what manifestation, I may not know all... But the basic fact of dependent origination is always so. It cannot be otherwise. I also know impermanence, no-self, to be facts via direct realization into the nature of dharmas. They are called Dharma Seals by Buddha because this is the characteristic of reality that can be realized.

what is being analyzed is self, not ego. It is very clear. You should also read bahiya sutta: http://awakeningtoreality.blogspot.com/2008/01/ajahn-amaro-on-non-duality-and.html?m=0

you don't need omniscience to see facts of emptiness, dependent origination, no self, and so on. Everything is just manifestation and no self can be found inside or apart from it

no ego clinging means no clinging at a true existent self My quoted passages are as clear as can be. Self is a mere convention but no selfness of self can be located in or outside the aggregates. The Buddha already clearly said this so did countless other buddhist masters

which is immediately followed by "This is not the case, " They are not talking about a mentally constructed self or ego in contrast to a truly existing self. They are questioning the assumption of a truly existing self.

there is no "you" to be existing or not... For example the qn, does santa claus exist after death? If you say he exist, you are wrong. If you say he does not exist, equally wrong either. This is because you cannot pin a real santa claus as a truth or reality to begin with. For a thing to have existence or not have existence presumes that there is a reality or thing there in the first place. Same goes for self. http://www.accesstoi...4.002.than.html ""And so, Anuradha — when you can't pin down the Tathagata as a truth or reality even in the present life — is it proper for you to declare, 'Friends, the Tathagata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described otherwise than with these four positions: The Tathagata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death'?"

no. No ego is not the same as anatta. I have been through that stage where I see through ego but identify with pure consciousness as the ultimate self. This is not anatta yet.

you are asking "is" or "is not" I am telling you I am free from such views. As I do not project there to be an unchanging entity that "is" or "is not" Also you may ask, does weather exist. I say yes, as a conventional truth. But ultimately that convention does not point to a true existent, so ultimately there is no weathernes of weather. Same for self. So you must be clear when I say "I exist" it is merely parlance and conventions, but ultimately that is not true (not pointing to a true existent).