Vajrahridaya

You see poison. Yes, since each point in the web leads to all other points in the web upon contemplation, there is the omniscience of Buddhahood. But there is still no, "I was his parents" identification pride since the whole net is empty and your personal mind stream still has it's own infinite connectivity which means without end that is unique. It does not mean that I am you and you are me or that you were Buddhas parents in a kind of big ego I am everything type of experience. Next your going to say that you invented the boomerang. Don't let the bliss of the I AM experience fool you. You are using D.O. as a poison if that is your conclusion.

Do you think that I feel that the Dhamma is merely all that fluff? I practice Dzogchen after all. You don't have to look all that up because I've read it and I feel that his most profound statement was the one he made right after enlightenment before Lord Brahma asked him to preach.

Actually one does in fact. The Buddha wore the Dhamma even after full liberation, he spoke it, lived it, breathed it, was it's mirror.

Even after liberation one still expresses through what liberated one. Also... the cosmos still is the net of dependent origination, just now experienced as Nirvana. There is no end to dependent origination.

Which is how the cosmos keeps going each infinite spectrum of moment dependent upon the previous, experiencing it either as it is self liberated or self bound in each and every conscious intwining. There is only d.o. Do... does and is goes... as there is only doing without a doer really, unless one wants to think of infinite doer's then, yes, that's true too. No one, no two... Ahhhh... the result, still D.O.'d Never reify

Constant realization of the D.O./emptiness of every arising experience and simultaneous experiencer either conceptual or non-conceptual... seamlessness. Really, really non-dual. Buddhism is the most non-dual if only one can realize what D.O. actually means experientially and not merely conceptually. It's even more non-dual than one substantialism. Because it see's clearly infinite individuality while seeing through it. It see's clearly infinitude beyond the coming and going of cosmic cycles. Soooo deep. Which is the difference between Mahayana and Theravada is that one vows to attain enlightenment for infinite sentient beings. Thereby leaving an infinite residue of positive karma to manifest infinite conscious Nirmanakaya rebirths through even after one extinguishes the flame of grasping.

No... I was Buddhist in past lives which I remember... Whatever that means without reification, just karmic circumstance of this inherently empty, interdependently originated through infinite paradigm mind-stream. It's still all D.O. which is an experience that does not reify you as a parent of anything. No identity to cling to as... oh yeah!! Of which D.O. is both method and realization as well as how an enlightened being act's through without clinging to D.O. at all... For it's the all's empty of inherency anyway.

What is the parent of anything?

Which Skanda? All of them... When the seeming I-dentity absorbs into these states of meditation, there is no sense of an I, but there is an experience that is later to be reflected upon. Regardless of how one interprets this. Any level of experience or experiencing, non-dual or dualistic through the 5 senses or what the mind can reflect upon is dependently originated based upon focus or mind-stream attention. Thus... all these seemingly non-conceptual formless states regardless of if they are deemed as such in the experience which through my own are not deemed as such and seem somewhat ultimate are considered conceptual... even non-conceptual is conceptual... it's a non-conceptual concept. D.O. is so subtle that it incorporates non-conceptual, or formless states before they are deemed formless within the expressive formate displayed through this medium. D.O. is very subtle intuitive. There is no ultimate..."this is it" ism... that is the ultimate truth of Buddhism. No foothold. The mind does not depend on anything but other than what dependent origination is aiming at. Mind is NOT an ultimate ground of being or experience. Though, it is the source of it's own dissolving when it understands it's own D.O./emptiness. There is no essence. It's all empty, even the realization of emptiness is empty of any inherent emptiness. Nothing is inherently established. Thus... no buddhahood, no Buddha... this is just a description not of zero. but of dependent origination. It's very intuitive... where even the non-conceptual states of consciousness transcending itself are deemed as inherently without essence, foothold or identity. Mind is dependently originated. There is no essence, only process. There is no superimposition, there is only infinite flow. No..."this is it". Only realization of there is no..."this is it". So many boxes and outside of boxes as boxes... Your reaction is a semblance of your identification or reification (ultimating) of experience, or experiencing. When unilaterally is all empty of any inherency. God is a Western term... Describe it then. For me, it's a metaphor for infinite process of interlinking infinites' that are all inherently empty of any self standingness. When I say or think... "God Bless"... I inwardly mean... "May your good merits within your own infinite paradigm (that you may or may not be aware of) take precedence. This is an entire re-defining of the word. Thus, I don't use it in word discussion as the concept of God has a loded history of reification. If we are not understanding you as you are experiencing, then show no attachment to the mis-understanding and learn to describe with more clarity. That means you don't see D.O./emptiness very well.

Yes, the desire to attain liberation for the sake of all beings is a beneficial desire and yes, the fruits even after eradication of clinging to even that desire are endless.................................. I do agree, but that's about all we have to push around here...

Wow... such strong and passionate subjective feelings? And I thought I was sharing tears of joy with a kindred spirit in this Kali Yuga of mass confusion? Oh well... Anyway... yes the term God either denotes a creator of everything in a dualisitc sense. Or in monisim a creator of things that all things are one with. So yes... the term does generally de-note "oneness". Yes there is, because in Buddhism ignorance is en-lodged deep in the non-conceptual ground of the mind stream. One can touch this deep ignorance when one experiences formless bliss realms that are hyper powerful and wonderful without a single arising of a thought. Like, infinite space, infinite consciousness, infinite nothingness and beyond perception and non-perception. Ignorance is subtle and mischievous and hides itself non-conceptually. Mind is also dependently originated.

Who's clinging? D.O. is just how the cosmos works, and it doesn't work any other way.

I want to know how I'm stubborn though. Because sometimes I think there's too much responsibility given to me in way's that are so deep and subtle. So... obviously there is still a clinging to a self here. Otherwise I'd just let that grand responsibility flow beautifully like I know it can.

I'm on his facebook fan club. I grew up idolizing him in a way. Loooove him. I don't idolize him in a silly boyish way anymore, but I appreciate his contribution to this planet. For sure. I bow! In a heated situation... I channel him... for sure. But, I grew up taking lots of martial arts.

ok... this is a common problem with those that have experienced oneness Harivajra says: (2:44:56 AM) that they identify with a knowing Harivajra says: (2:45:26 AM) or a grand knower of all... it's a kind of subtle pride that's subjective on a very subtle level that will bring forth very powerful experiences that seem objective to reify the experience of... I AM COSMOS Harivajra says: (2:45:32 AM) it's soo subtle and deep Harivajra says: (2:45:36 AM) a very deep bliss trap Only D.O. can dismantle this... And humble a Brahma.

Even though I have literally seen through other's eyes. I understand that all beings are unique, interdependent and empty of self essence. I am not you and you are not me. I still have ego pertaining to being a first born in this universe and have that grandiose ego to surmount. Where the merit accumulated from the previous universe caused a sense of vastness and bigness. Only through D.O. can this be fully dismantled. Not through absorption into infinite consciousness, not through absorption into non-conceptual integration with things as if non-conceptual faceless consciousness gives birth to all this... no. Only through following the very subtle wisdom of the Buddha, of Shakyamuni as expressed through many ways. I do follow the Vajra path. goldisheavy... I truly feel deep affection for your personhood. I hope to only be as deeply realized as your copied verses speak. Since the house of the Tathagata is empty and Bodhisattvas act in many ways to make karmic connections to influence towards liberation in the future. Yes, the house of the tathagata's are filled with deeply realized beings who make karmic connections by only acting foolishly, only that others may feel brotherhood with this person and feel kinmanship. For someone who just sits in the mountains speaking to birds and ascended masters? May serve a purpose and may still be what some highly realized beings do... but how does that truly make karmic impressions that will later be influenced to be released through the release of the being who has made steps to make such connections. I hear... I feel... I want to know... only so that others may know. I love for all... I hope even on my worst days. May I make this prayer repeated by goldisheavy my home. Many tears have been shed and my girlfriend is trying to say, "don't cry", but I tell her, not all tears are tears of sadness... p.s. I still don't feel that you truly understand what D.O. of the Buddha is saying though...

Just be patient and read some past posts. I don't have that many... All the answers are in seeing D.O. as including consciousness as well as all levels of meditation and detachment, etc. Did you fully read the poem? The house of Brahma refers to the I AM experience where all creation is one's own consciousness. It's a subtle pride. Already answered that. Just the idea of everything being one mind as a literal statement. Just identifying things with a God, or a Tao as a one thing. When the all is a process and not really an essential oneness per say. All one thing? You mention all things being a God or a Tao? Unless metaphorically. I can use these words metaphorically, but I won't actually cling anything to a singular identity... well consciously at least.

D.O. is endless and beginningless... I see that your still in a "I AM" ness is cosmos crew view. Maybe read some past posts and see some answers? I've had these experiences through extensive quiet retreat in mountainous regions and integrated with regular society in various degree's of perfection and non-perfection as well. No Buddha here as of yet fully realized. But... grew up my entire life practicing Advaita Vedanta and Kashmir Shaivism under masterful guidance, then switched to Buddhism through seeing a number of years ago under the guidance of prominent masters and memories from past lives. If I do miss read you... I do apologize for doing so. Words are tricky and subjectively defined, generally.

I'm very familiar with this experience and can truly understand where your coming from. Try not to reify a substance. Your consciousness is blooming seeing the interconnectedness of all things, but there is still no singular being that all being is. It's all still just interconnected unique beings all dependent on each other in infinitely complex ways. But yes... your having some beautiful high up experiences here. I will leave a poem... I have left a couple of comments for you that maybe would be pertinent. Saraha's Dohakosa: The Royal Song Doha mdzod spyod pa'i glu: Dohakosa nama caryagiti HOMAGE TO ARYAMANJUSRI! Homage to the destroyer of demonic power! The wind lashes calm waters into rollers and breakers; The king makes multifarious forms out of unity, Seeing many faces of this one Archer, Saraha. The cross-eyed fool sees one lamp as two; The vision and the viewer are one, You broken, brittle mind! Many lamps are lit in the house, But the blind are still in darkness; Sahaja (spontaneity) is all-pervasive But the fool cannot see what is under his nose. Just as many rivers are one in the ocean All half-truths are swallowed by the one truth; (the inherently empty nature of all experientials high or low) The effulgence of the sun (of realization) illuminates all dark corners. Clouds draw water from the ocean to fall as rain on the earth And there is neither increase nor decrease; Just so, reality remains unaltered like the pure sky. Replete with the Buddha's perfections Sahaja is the one essential nature; (seeing dependent origination, one see's through all things even consciousness) Beings are born into it and pass into it, Yet there is neither existence nor non-existence in it. (it... i.e.. "emptiness" is not established as an essence but rather the cause of movement, the flow) Forsaking bliss the fool roams abroad, Hoping for mundane pleasure; Your mouth is full of honey now, Swallow it while you may! Fools attempt to avoid their suffering, The wise enact their pain. Drink the cup of sky-nectar While others hunger for outward appearances. Flies eat filth, spurning the fragrance of sandalwood; Man lost to nirvana furthers his own confusion, Thirsting for the coarse and vulgar. The rain water filling an ox's hoof-print Evaporates when the sun shines; The imperfections of a perfect mind, All are dissolved in perfection. Salt sea water absorbed by clouds turns sweet; The venom of passionate reaction In a strong and selfless mind becomes elixir. The unutterable is free of pain; Non-meditation gives true pleasure. Though we fear the dragon's roar Rain falls from the clouds to ripen the harvest. The nature of beginning and end is here and now, And the first does not exist without the last; The rational fool conceptualising the inconceivable Separates emptiness from compassion. The bee knows from birth That flowers are the source of honey; How can the fool know That samsara and nirvana are one? Facing himself in a mirror The fool sees an alien form; The mind with truth forgotten Serves untruth's outward sham. Flowers' fragrance is intangible Yet its reality pervades the air, Just as mandala circles are informed By a formless presence. Still water stung by an icy wind Freezes hard in starched and jagged shapes; In an emotional mind agitated by critical concepts The unformed becomes hard and intractable. Mind immaculate by nature is untouched By samsara and nirvana's mud; But just like a jewel lost in a swamp Though it retains its lustre it does not shine. As mental sloth increases pure awareness diminishes; As mental sloth increases suffering also grows. Shoots sprout from the seed and leaves from the branches. Separating unity from multiplicity in the mind The light grows dim and we wander in the lower realms; Who is more deserving of pity than he Who walks into fire with his eyes wide open? Obsessed with the joys of sexual embrace The fool believes he knows ultimate truth; He is like someone who stands at his door And, flirting, talks about sex. The wind stirs in the House of Emptiness Exciting delusions of emotional pleasure; Fallen from celestial space, stung, The tormented yogin faints away. Like a brahmin taking rice and butter Offering sacrifice to the flame, He who visualises material things as celestial ambrosia Deludes himself that a dream is ultimate reality. Enlightening the House of Brahma in the fontanelle (which is an aspect of experiencing the crown chakra, to be transcended) Stroking the uvala in wanton delight, Confused, believing binding pleasure to be spiritual release, The vain fools calls himself a yogin. (vain as in the experience of, "I AM" is all or, "I is all that this cosmos is", these experiences are deluded experiences considered high in Vedanta but false grasping in Buddhism.) Teaching that virtue is irrelevant to intrinsic awareness, He mistakes the lock for the key; Ignorant of the true nature of the gem The fool calls green glass emerald. His mind takes brass for gold, Momentary peak experience for reality accomplished; Clinging to the joy of ephemeral dreams He calls his short-thrift life Eternal Bliss. With a discursive understanding of the symbol EVAM, Creating four seals through an analysis of the moment, He labels his peak experience sahaja: He is clinging to a reflection mistaken for the mirror. Like befuddled deer leaping into a mirage of water Deluded fools in their ignorance cling to outer forms And with their thirst unslaked, bound and confined, They idealize their prison, pretending happiness. The relatively real is free of intellectual constructs, And ultimately real mind, active or quiescent, is no-mind, (not established as real or unreal in any way) And this is the supreme, the highest of the high, immaculate; Friends, know this sacred high! In mind absorbed in samadhi that is concept-free, Passion is immaculately pure; Like a lotus rooted in the slime of a lake bottom, This sublime reality is untouched by the pollution of existence. Make solid your vision of all things as visionary dream And you attain transcendence, Instantaneous realisation and equanimity; A strong mind binding the demons of darkness Beyond thought your own spontaneous nature is accomplished. Appearances have never ceased to be their original radiance, And unformed, form never had a substantial nature to be grasped; It is a continuum of unique meditation, In an inactive, stainless, meditative mind that is no-mind. Thus the I is intellect, mind and mind-forms, I the world, all seemingly alien show, I the infinite variety of vision-viewer, I the desire, the anger, the mental sloth - And bodhicitta. Now there is a lamp lit in spiritual darkness Healing the splits riven by the intellect So that all mental defilements are erased. Who can define the nature of detachment? It cannot be denied nor yet affirmed, And ungraspable it is inconceivable. Through conceptualisation fools are bound, While concept-free there is immaculate sahaja. The concepts of unity and multiplicity do not bring integration; Only through awareness do sentient beings reach freedom. Cognition of radiance is strong meditation; Abide in a calm, quiescent mind. Reaching the joy swollen land Powers of seeing expand, And there is joy and laughter; Even chasing objects there is no separation. From joy, buds of pure pleasure emerge, Bursting into blooms of supreme pleasure, And so long as outflow is contained Unutterable bliss will surely mature. What, where and by whom are nothing, Yet the entire event is imperative. Whether love and attachment or desirelessness The form of the event is emptiness. Like pigs we wallow in this sensual mire But what can stain our pearly mind? Nothing can ever contaminate it, And by nothing can we ever be bound. This song of existential freedom was composed by the Glorious Master Yogin Saraha. This Dohakosa of Saraha has been translated by Kunzang Tenzin in Kathmandu over many years, finished on the full moon of the seventh month of the wood-ox year. May all beings be happy! May all manner of things be well! Now I join you in tears of joy!! Yes... You obviously don't have direct experience of the truth of dependent origination. No ONE created this world. It's origination is dependent upon a vast interconnecting web of infinite consciousness' of various levels of self experience and inter-projection.

Well, consciousness transcends physicality, which is why one NEEDS to meditate on consciousness in order to realize how deeply rooted in subtler dimensions it truly is. This still shouldn't reify consciousness as an all absorbing singular essence of all things. But, things are most definitely the creation of co-arising, intermingling consciousness'. So really yes, consciousness is indeed the final frontier.

I do agree. I was being too broad stroked in my critic of Zen. I have read many Zen masters that I whole heartedly agree with. I just find that most westerners who read about Zen in English translation are really not getting it though. I'm mainly talking to Westerners. The greatness of Vajrayana is it's clarity, even in it's English translations. They are really clear about what Buddhahood means in all it's various way's of meaning it. I'm just in love with Vajrayana... can't help my"self"...

The problem I have with Zen is they have a tendency it seems to establish Buddhahood as an inherency, an essence that is real in and of itself and they take Tathagatagarbha, Dharmakaya and Shunyata as a kind of real essence instead of just seeing it as the realization of dependent origination. Zen is a translated word for meditation (Jhana, Dhyan, Chan) and it seems that Zen get's too caught up in meditative experiences and objectifies the states of Jhana which Buddha warns about in the Pali Suttas even in the states of, infinite space, infinite consciousness, infinite nothingness and neither perception nor non-perception. If he say's these states aren't ultimate and real, then it is obviously a warning against any sort of cosmic mind (infinite consciousness) as an inherent and real essence. Most schools of Vajrayana except the rare Zhentong follower would have a problem with this. Nagarjuna I think who is one of the forefathers of Mahayana would agree. As he says that emptiness is not an inherent essence and thus the emptiness of emptiness. There is nothing to not be emptied by understanding dependent origination experientially. Even a cosmic oneness is not true, real and ultimate. There is infinite connectivity and each of the jewels in the net reflect the infinite other jewels in a unique way, not as a oneness, but as a vast web of interconnectivity of uniqueness where each individual is based upon the other in a way that empties it of any real Atman thus we have Anatman. Because each aspect of the whole is inherently empty, thus the whole is also inherently empty, thus no Brahman, no one mind. Just flow... without self, Self, or essence of any sort to be established anywhere. That is freedom from proliferation and that is the profound Dharma of the Buddha which stands apart from all other traditions. Buddhahood is a realization, not an inherent essence to merge with, but the direct realization of dependent origination. Yes, because all things and consciousness' are inherently empty, the realization of emptiness is replete with the Buddha qualities. That doesn't mean that Buddhahood or Nirvana is true and real, it's just a realization to be had that is inherent in as much as the all is inherently empty of inherency. Do you understand? Think about the real meaning that the words are trying to convey. Peace, love and understanding!

The main difference between Advaita Vedanta which is HUUUUUGLY important to distinguish is that to Vedanta there is only one consciousness manifesting as many consciousness. BUT, Buddha say's that there are infinite consciousness' manifesting this cosmos and not one consciousness that subsumes and absorbs everything. This experience is based upon a mis-comprehension of non-conceptual experience that does NOT see dependent origination as it is... which is infinite mind-streams. THIS is a huge difference that means many, many things in how an enlightened being acts in either Buddhism, or single essence systems. It's so huge... it's soooo subtle. Yes, hard to explain to someone without REAL experiential insight into dependent origination. Which of course is the majority of human beings. What to do... keep trying. Then the only real preference is that mind-set that truly see's how the framework of the cosmos is and how it is not. It's not a non-conceptualness obviously. The cosmos is all how concepts and their validating experiences work. To Buddha, D.O. is what it is and uniform non-conceptual essence is not other than another bliss trap.

All logic is deemed circular eventually, if it clearly shows the circle. Also in the Taoism Vs. Buddhism thread, I simply conceded to the possibility that the Tao was an attempt at pointing to the experience of dependent origination without essence, thus possibly leading to Buddhahood. You should check out the way you're reading affects emotional triggers and responses. I like to look at this in myself. S.V. I've read that story you posted in a Darshan magazine some years ago and that contemplation has lead me to see things beyond this birth. Take care. XABIR! Wonderful as usual!