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The 'Three Principle Aspects of the Path" by Lama Tsongkhapa - "Appearances are infallible dependent arisings; Voidness is free of assertions. As long as these two assertions are seen as separate, one has not yet realized the intent of the Buddha. When these two realizations are simultaneous and concurrent, from a mere sight of infallible dependent origination comes certain knowledge that completely destroys all modes of mental grasping. At that time, analysis of the profound View is complete. Appearances clear away the extreme of existence; Voidness clears away the extreme of non-existence. When one understands the arising of cause and effect from the viewpoint of voidness, one escapes being captivated by either extreme view." Emptiness, from the standpoint of Buddhist Tantrayana, does not allude to the position of "I dont know". This notion of Emptiness serves to incite the contemplator to investigate if the self truly exists independently, from its own side, meaning that the self manifested without cause, or is the self dependent on many factors and sub-factors to spark and sustain its existence. Therefore, upon realization, the contemplator can acknowledge with faith that indeed the self is empty of inherent selfhood, but instead is made up of 'things' which in themselves are not 'self' - things here meaning all the variants and elements coming together, that bring about 'self', and thru time, dissipate, only to reform as some other 'self'. Therefore, it can be said that self indeed does exist and not exist simultaneously, but this self is always empty of "I"ness, "My"ness, and "Mine"ness. There is an appearance of self, yet the self that appears is also manifesting the void as it appears. One can either view this appearance/voidness in its entirety, which requires no engagement of intellect, or intellectualize the appearance and dissipation of self as two distinct phases, which then necessitates a sense of recollection of an image of self, then no-self, the reformation of this self, and so on.... but such mental evaluations can only always take place in the past tense, which, as in all things that have passed, cannot be reality as is, but merely a fragment of a reality that was. To aid further investigation, it would be very helpful not to dismiss Lama Tsongkhapa's words (above) lightly. "The conception of ego is an extreme mind. It clings very concretely to the idea that somewhere within this bubble of the combination body there exists a self-existent 'I'. This is the misconception that we must release." - Lama Thubten Yeshe

Excellent approach this. I agree, there is always something else... Unfortunately many of us remain stuck in a particular emotional cesspool and choose to remain there as a victim, clamoring for attention while in it - "look at me, look at my hatred, my fears, my insecurities!!". Unintentionally, these sort of claim-laying on one's shortcomings often strengthen and reinforces the viciousness of the circle. Some do this simply to divert focus on the real issues. So there will follow a lot of covering up, compensation, justification, and parrying of imagined onslaughts that are all based on ignoring the root cause(s), which, in my experience, is nothing but ignorance stemming from dishonest appraisals. To get out, one may want to investigate deeply what is meant by 'ignorance' - as an entree, first.

Hi Cat, I was just thinking if such a practice would do more harm than good in this instance? Breathing out 'negatives' and breathing in 'good' only serves to reinforce a false sense of self-importance, which is, i can see, what got him to this angry spot in the first place. I could be mistaken, but i think in a lot of people with anger issues struggle unnecessarily due to being overly touchy and sensitive - couple this with some cravings lurking beneath, and its a recipe that often result in a splattering mess, after which the job of cleaning up only serves to sompound and exacerbate the matter. The underlying cause that may need looking at may have to do with being stuck in the 'child' state too much, too often. Demanding attention yet deprived of it when young (or getting too much sometimes can hurt too) can result in a lot of anger and resentment. I am suspicious of any practice that say self comes first, is all. As an afterthought, if he was studying meditation with me, i would ask him to attempt exercises which would speed up all his anger, until he boils... right to the edge. At that point, breathe in even more anger, take in everyone else's anger as well, and then learn the process of seeing thru the falsity of it all, the uselessness of clinging to such - thru this, it creates a lot of courageous mindfulness because the next time anger arises, the fear surrounding it would have nowhere to take hold. At the same time, there will be the deep freedom from having to exert energy to avert certain issues. Sometimes anger is not the problem - it is fear, and the craving to be free, where too much precious energy is used up, that petrifies and exhaust a person. Anger and fear often join forces in attacking the psyche. Do you agree? Thich Nhat Hahn says, "When we learn to stop feeding our cravings, we will discover that we already have everything we need to be happy". Lastly, i want to thank you for taking time to share your experiences - always am touched deeply by the things you say, in such an open, giving manner. Its a rarity.

The scandals are typical of 'small' (i like the term 'drying') minds at play, Mr Jetsun. Already the process shines a light on itself, that it works. Keep it up, and wade thru the 'debris', just like the lotus flower.

Thinking is sometimes a luxury that can be ill-afforded in certain instances - for example, at times of sudden threat, or of coming upon a situation that demands instantaneous action (for example, saving a drowning child, or a trapped comrade), there really isn't a moment to spare for indulging in analytical weighing out of the pros and cons of the impending outcome of possibilities and probabilities of one's choice of action. Under such circumstances, all the perimeters surrounding the notions of 'self is here, helpless person is there' is dropped completely - there is only the task at hand, and the immediacy of the carrying out of this task. As the act is performed, all forms of grasping at a self is forgotten, other is also forgotten. Its only after the deed is finished, then the thought may arise, "I am the doer of that deed", whereby analyses of events usually follow, yet, during the act itself, self-referential analysis is truly gone - the egotistical center has to drop away or the act cannot be accomplished fully. Even with the 'self' absent (actually, in real dire rescue situations, the 'self' has to be absent), the deed still gets done, but there cannot be found a 'doer' at the moment of doing. At the precise moment of 'doing', there is only the 'doing' - look for the 'doer', and the action is lost. This could be rather unpleasant, especially when split-seconds count. In higher practices, the contemplative begins by familiarizing with the idea of abandoning both doer and the act of doing, conceptually, and then, after stabilizing the practice, even the concept is abandoned. The notion of 'doer' and 'deed' seems only to arise post-action, following on from the act itself. One cannot act, and see the actor at the same time. Either focus on the action, or the doer/thinker. In my mind, actions are alway in the present... on the other hand, thinker and thoughts always exist in the past, for one can never think of thoughts that has yet to register in the database. In other words, to engage in thinking is engaging the past. It is fundamentally extracting past processes that reside in the memory bank. Just to clarify - i am not against thinking. Of course we need to think, we need memory, otherwise we would not even know how to get home from the office or from the mall, or even how to tie our shoelaces, or brush our teeth for that matter . However, what is proposed here is that thought always function based on data that has been accumulated, never data that has yet to be inputted. (Steve... really appreciate your reflections. I find your input quite inspiring indeed. )

In Mahamudra, when the path arouses a desire to seek for freedom, enough to motivate the seeker to follow the path with vigor and determination, there will be experienced the fruits of 'realization'. Going even further and deeper, the path vanishes. As it does, even the gross and subtle attachments to a 'self who realizes', or a mind which clarifies, is liberated into the primordial essence, returning to union of form and emptiness. There is vividness and clarity - only this, with no 'signs' and no remainders, meaning there is really no 'one' who experiences the vivid luminosity arising simultaneously with its empty qualities.

Really? Just that?

:lol: Superb! Just so appropriate... Fits right in to what i always ask - what makes a donut a donut? Thank you!!

In the bardo of becoming, as in any bardo, what is transient and ever-ungraspable would appear to be fixed and graspable. It is the confusion in these intermediate states that causes the 'traveller' to form certain fixated opinions, which then directs him/her to grasp at certain pleasant scenes, and ignore some others, as though unable to distinguish between what is real and what is false. Often, the scenes which are grasped at are the exact ones that appear to tie in with their particular preferences at a particular stage in the bardo. There will be horrendous scenes appearing as well - naturally, these would immediately ping the habitual tendency to deflect, avoid, negate, and avert. Hence, the traveller only sees what he or she wants to see, and take what is seen as real. It is in this way that people remain within the wheel of samsara. In the seeing, if nothing is grasped, or rejected, whatever arises is spontaneously liberated into the primordial purity of the vast expanse of the empty, yet luminous dharmakaya, thus instant freedom remains. There is no attainment, achievement or any doing of any practice to bring about this state since there is no 'one' to attain anything. There is only the requirement to recognize that it (the mind) is already free from beginningless time. By resting and remaining in this recognition, which could be anything from an instant, a flash of seeing, to a complete state of non-distracted 'beingness', 24/7. Without seeing into the true nature of self, it is impossible to tell that there really is no essential difference in all the various bardos - what appears to be the bardo called life is merely an extension of the bardo of dying. Everything is intermediate and fluxing. Fixated views arise simply because the tendency to cling to what is deemed 'real' overpowers that which is truly 'real', and the beauty of it all is that the only thing, the one thing (called by many names) that is truly real is ever-changing! What the OP is clinging to here, his views, is the exact thing that is causing him pain. The appearances are not the cause of this anguish - it is his assertions that the appearances are real that brings about such reactivity in him. Please understand the nature of things as they are, and not what we choose to assign them to be, based on habits. Just to prove a point - the response (if there is one) to this post have already been 'seen' - Buddhist preaching, dogma, open your own thread, your opinions are not valid here, dont derail the topic etc. In other words, the OP only wants to read what fits into his paradigm, and anyone who presents one that does not fit into his own is unwelcome here, for it is HIS thread, says he. C'est la vie.

Recognize one, other is lost. Recognize other, one is lost. What is there to do?

This poster, Wingzero, openly admits to being a conspiracy theorist. Added to this, he declares , "Reality is an illusion". Then he admits to being a Taoist cultivator, and a practitioner of the Eightfold Path. I was just wondering what sort of integrity would such a combination of traits promote? To understand the nature of a tree, the easiest way is to examine the yield. I am not for or against what you offer here, sir. I ought to be offended by some of the accusations you have laid on to HH, yet when i searched for the part of 'me' that is prone to offense/defense, it could not be found! Perhaps you are correct: Reality is indeed an illusion - Yet, you seem bent on making something you deem illusory to be concrete and beyond doubt, ie here referring to your views regarding HH. In attempting to mar another's integrity, it is often difficult that we come away without staining ourselves. Its a bit like spitting up at the heavens.

Religion does not fail. Failure to understand it for what it is - a tool that can be used for transformation, is the root cause of ignorance surrounding the subject. In short, people fail, not religious systems. Unfortunately, and more often than not, the drivers at the helm of most religions, being of flesh and blood, are also prone to shortcomings. Misguided use of tools, no matter what form they take, be it physical or spiritual, is potentially hazardous. Of course Enlightened beingness does not remove suffering. The fact of the matter is that ultimately all suffering is self-created thru attachments and aversions. One of the fruits of enlightenment is the ability to see clearly, to have deep insights into the nature of things. When things are seen insightfully, there arises a realization that there is indeed suffering, but there is no 'self-existing Self' that suffers. The practice of mindful attention unveils that which masks the fact that suffering, or freedom from it, are both fundamentally empty of independent existence. This does not mean they do not exist, or that they do - it simply points to the fact that how we think, speak and act create the conditions that bring about, or causes the arising of either states. Is it safe to say that within suffering lies the seed of freedom, and within freedom lies the seed of sorrowful enslavement? Often, its the attempts made at trying to avoid one, at the same time trying to grasp after the other that brings about dissatisfaction (or in Sanskrit, a more apt word to apply here is dukkha, which means unsatisfactoriness). Therefore, it can be learned, through meditative introspection and contemplation, that there is neither personal suffering, nor is there personal emancipation. There are thoughts, no thinker. Speech, no speaker. Actions, but no 'one' acting. This 'one' can only come about if there is an independent self, one that depends on nothing to exist.

For some, before beginning on a spiritual path, their heart was like a stone. Filled with anger, frustration, and ignorance, they hate everything and everyone. Even when family passes away, no tears are shed. Emotionless, these people dry up slowly. Having begun authentic spiritual practice, the heart softens. More open, more willing to be vulnerable. Acceptance, Empathy, Compassion and Love thru actions permeates the spirit. Simple joys are experienced, multiplied within, and freely shared with others. Even the sight of a mistreated animal, or a dying bird, brings forth deep sadness and tears flow naturally, without any need for mind-made stories. A simple guide to measuring mindfulness in meditation.

Hiding Masters and Hidden Dragons? Ever considered why adepts and yogis do solitary retreats? Longchen Rabjam explains how, after entering the peaceful solitude of the forest, to proceed on the path of meditation in this way: "After going to the forest, settle in a cave at the foot of a hill, at the foot of a tree in a meadow with medicinal herbs and flowers, or in a hut of straw or leaves, with water, wood and fruits, in simple living sustain the body and devote day and night to virtuous Dharma. In the forest, by the example of dead leaves come to realize that the body, youth and senses change gradually and do not possess any true essence, and that all types of prosperity are certain to decline. By the example of the separation of leaves and trees come to realize that friends, enemies, as well as one's own body, who are gathered at present, are subject to dissociation and are bound to separate. By the example of empty lotus ponds come to realize that various objects of desire, wealth, and prosperity are finally going to change, that there are no true essence in them, and that what is accumulated will also be exhausted. By the example of the changing days, months and the four seasons, come to realize that the blossoming spring flower-like body is subject to change as time passes, its youth fades away, and the arrival of Yama, the lord of death, is certain. By the example of the fall of ripened fruit come to realize that all, young, adult, or old, are subject to die, that the time of death is uncertain, but what is certain is that what is born will die. By the example of the arising of reflections in ponds come to realize that various phenomena appear but have no true existence. They are like illusions, a mirage and a water-moon, and are certain to be empty of true existence. Having realized phenomena in this way, on a wide seat sit straight and comfortably. With the attitude of benefitting living beings, meditate on the mind of enlightenment. Do not follow after the thoughts of the past and do not bring forth future thoughts, and release the present sense from thinking. Contemplate in the unwavering state, without projections and withdrawals... Remain in freedom, clarity, directness, and vividness - the Union of emptiness and wisdom, free from apprehensions. This is the realization of the Buddhas of the 3 times. Except for contemplating naturally with ease in the innate meaning, the intrinsic nature of the mind, as it is, Think nothing, release all the thoughts. Freedom from thoughts, analysis, and conceptualizations is the vision of the Buddhas. So, pacifying the forest of thoughts, watch the ultimate peace, the intrinsic nature of the mind. At the end of this meditation, dedicate the merits by the means known as 'pure from the 3 aspects'. "

Its comforting to know you have good knowledge of Buddhism. Vajrayana encompasses all the vehicles - hence within the practice itself, students are always gently guided by the reminder that whenever they practice, be it formally or otherwise, to keep in mind that such practices ought to be Good in the beginning (hinayana), also denotes Body, Good in the middle (mahayana), denoting Speech, and Good in the end (tantrayana), denoting Mind. This is why its not really true that one of the yanas is more superior to the other - rather, they each support, nourish and link the whole path, and also the adepts of this path. Then the benefits derived from the practice will be complete and inexhaustible. Taking this view into consideration, and also with Equanimity forming such a vital emphasis in Buddhism, its hard to convince myself to view one practice or path as more superior or another as inferior. The only reason initiates into Buddhism see different yanas is due to each individual's needs and predispositions. As progress is made, the differences fade away and similarities gradually replaces the biases that are clung to. Its one of the ways Gurus evaluate the students - which, even in Mahayana for example, we know there are to be found the basic four types: lowly, middling, superior, and most excellent. The four classes of tantra are taught with these four types of disciples in mind. Since students enter the Vajrayana thru the four classes of tantra, these four classes are sometimes called 'doorways'. These four doorways, for those who wants to know, are Ritual Tantra, Conduct Tantra, Yoga Tantra, and Unexcelled Yoga Tantra, yet within each class again its found to contain elements of all the 3 different yanas. So really, there is no higher or lower, inferior or superior... just minds that discriminate indiscriminately.

I think what exorcist_1699 meant was that Sri Lanka, though having the heritage, does not quite fit because size-wise its too puny, and NZ, although massive, unfortunately does not have the Taoist/Buddhist heritage. This is how i read it anyway.

Where are the 'highest' masters? Nowt where, outside of the mind. Just cos someone else can do something you cant yet does not make them a 'highest' master. How did they get to be that way before they got to be that way? Potentially, all are 'high' masters. Respect everyone's potential, not achievements - how else can one train to view things with eyes of equanimity other than with such an attitude? Without equanimity, the possibility for lasting harmony and union is all but impossible - without this, it is easy to be caught by the fluctuations and currents of change.. to remain a victim of the mind instead of its master. One who masters the mind can go no lower, nor higher. NOtion-free.

Hi Admin/Tech Support Team, Since 3 days now i have been experiencing major slow-downs across the board whenever i visit TTB - any ideas why this is so? It takes ages to sign in, turn pages, view/reply to different topics, post new ones, send messages... and sometimes mid way thru flipping pages i get informed "This page is not available" even though i was accessing other sites simultaneously, and they were all working fine. Sometimes i have to click a few times before a request is met - its quite irritating, not to mention a waste of time. Prior to this access and functions were all almost instantaneous. Its definitely not a problem with the signal strength as the indicators on the wireless modem show max signals all the time. It seems like a matter that is peculiar only to visits to TTB, so its bugging me a bit. Any assistance and/or advice would be greatly appreciated. Thanks a mil, lads!

Hi Mr Gauss, Really.... life is quite simple. Spirituality? Even simpler still. Why all the stories? Why all the words? The more you expound, the greater the potential for remaining defensive, not to mention open you to ridicule and inaccuracy. What i do not grab is why this fervent 'aggrandization' (word?) of your path? Speak your truth, and it will be heard when its kept quiet and infused with simplicity. Each time i read your post it feels as if i am being pounded by an invisible, yet tangible battering ram. Not nice. Why not try acceptance and forbearance for a change, in real time, with real affection, and embrace what others say, without elevating your master as if he was some sort of luciferian figure? From where i stand, its not clear that you are making any attempt to empathize with your fellow brothers and sisters here, and this shortcoming needs to be examined if you are to continue making acceptance and forbearance the cornerstones of your belief. I sincerely apologize for my failure here. Had resolved not to comment on this thread anymore, but seeing the manner in which you had responded to Seth Ananda's views, which happens to be valid on the whole, i found it hard to remain silent, knowing full well that that is the most viable and benefitting option.

Thanks Sean. I tried repositioning the modem in addition to the 'tweaking' you carried out, and all seems well at present. Mucho gracias!

Hi Admin/Tech Support Team, Since 3 days now i have been experiencing major slow-downs across the board whenever i visit TTB - any ideas why this is so? It takes ages to sign in, turn pages, view/reply to different topics, post new ones, send messages... and sometimes mid way thru flipping pages i get informed "This page is not available" even though i was accessing other sites simultaneously, and they were all working fine. Sometimes i have to click a few times before a request is met - its quite irritating, not to mention a waste of time. Another thing i have noticed is that while waiting for a post to go thru, its no longer possible to open new tabs to view other TTB topics. Before i could have 3 or 4 tabs going at the same time without any prob. Prior to this access and functions were all almost instantaneous. Its definitely not a problem with the signal strength as the indicators on the wireless modem show max signals all the time. It seems like a matter that is peculiar only to visits to TTB, so its bugging me a bit. Any assistance and/or advice would be greatly appreciated. Thanks a mil, lads!

Sorry for the double entry - its an unfortunate result of the current issue being experienced.

lete.

Ten thousand flowers in spring, the moon in autumn, a cool breeze in summer, snow in winter. If the mind isn't clouded by unnecessary things this is the best season of your life. Wu-Men

Patience is one of the great antidotes to living with pain. When i fail to see pain as something that will pass, as with all states, then i am usually more anxious and intolerant to it. Sometimes pain in itself is not the issue - suffering arises out of the need to wish for the pain to dissipate quickly. This could stem from being conditioned by getting into the habit of avoiding matters, or having formed the habit of seeking quick fixes. When pain presents itself, one of the more normal reactions would be, "Oh, i need to do something about this - its driving me... (fill in your own words to finish the sentence?). Sometimes its really not a necessity to 'do' anything about it. Implicit to 'doing', one then falls into the trap of avoidance, stemming from fear perhaps, and also grasping at what one perceives to be the state of 'ah! now i am pain free!'. Its hard to remove oneself from the cycle of cause and effect if this sort of habit is not altered or rectified. A couple of weeks ago, around the time when Japan was hit by that tragic tsunami, i was doing tonglen, and began to experience a massive toothache. It really bothered me cos i am not very used to pain of that degree. Immediate reaction was to go for pain relievers, but then, i said no, i will use the pain fruitfully - how insignificant this pain is compared to the pain of those who are stricken over in Japan, i kept asking myself over and over. I was trying to find some meaning for it, so that at least my pain could turn into some sort of blessing. I woke up with the pain, went to work with it, and went to bed at night while it kept pounding me. For days, my day was bookended by this bloody toothache. A few days ago, it started dissipating, and now, its gone. Am i glad? Not really. Am i not glad? Not really. It is what it is, and when one realizes that self is impermanent, i suppose life is simply what it is - a journey that is intrinsically whole - it cannot be otherwise unless we learn what are all parts of this wholeness, and pain is not outside of it, by any definition.