Simple_Jack

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That's all good man, but I meant contemplation based on the teachings of: Impermanence, dependent origination, abhidharma/abhidharma-kosa or based off of the Bahiya sutta...This is a good example of what I'm talking about: http://www.chagchen.com/index.htm This is Mahamudra style samatha-vipasyana (which is basically a systemization of the sutric teachings.) Skip the samatha (resting mind series) and look through the other series to see how vipasyana (based off of the teachings of Buddhism) can be applied. That is one of the most accessible links on Mahamudra, on the net.

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What constitutes "Taoist" enlightenment? I want to ask: What is it, you are looking for?

One of the most true things I've ever heard is, "there are many types of enlightenment." This is ignorance stemming from dualistic and inherent views.

Really, all the teaching is meant to do is rid the individual of inherent and dualistic views to arrive at the undifferentiated "perfect nature" of phenomena as it is or Thusness (though there really isn't a perfect nature, since the perfect nature is their "natural state.") The Three Natures The Yogācārins defined three basic modes by which we perceive our world. These are referred to in Yogācāra as the three natures of perception. They are: Parikalpita (literally, "fully conceptualized"): "imaginary nature", wherein things are incorrectly apprehended based on conceptual construction, through attachment and erroneous discrimination. Paratantra (literally, "other dependent"): "dependent nature", by which the correct understanding of the dependently originated nature of things is understood. Pariniṣpanna (literally, "fully accomplished"): "absolute nature", through which one apprehends things as they are in themselves, uninfluenced by any conceptualization at all. Also, regarding perception, the Yogācārins emphasized that our everyday understanding of the existence of external objects is problematic, since in order to perceive any object (and thus, for all practical purposes, for the object to "exist"), there must be a sensory organ as well as a correlative type of consciousness to allow the process of cognition to occur.

I'll fill in for him! I happened to be surfing the internet, when I decided to check the bums (I'm also bored ) Actually, it has been established on this board many times, to what exactly the term "emptiness" is pointing to. I'm surprised that after all this time this still isn't understood on these boards? Anyways, haven't you been practicing dzogpa chenpo since like '88? This type of stuff shouldn't just be mere speculation for you anymore??? You do know that the view of dzogchen is the inseparability of emptiness and appearance or primordial purity and spontaneous presence (natural formation/interdependent origination?)

No you haven't. Otherwise you would understand that emptiness IS fullness! Also, if you want I can point to some passages from some Taoist texts that talk of the interdependent nature phenomena (including in the Tao Te Ching and Chuang Tzu if you want?)

Good thing "emptiness," doesn't mean vacuous nihility!

This blog I found has some general information on dream yoga: http://www.dreamyoga.com/ I don't know what you ultimately want to acheive with these practices, but this is the main point of these practices: "The goal of dream yoga is to achieve enlightenment" - Tenzen Wangyal And from a review on Norbu's Dream Yoga: "Dream Yoga is not just about awakening in the dream state but also bringing it together with our non-dream awareness as well." I haven't read these two books, but I've seen these get recommended a lot: 1. Dream Yoga and the Practice of Natural Light (Revised edition) by Chogyal Namkhai Norbu 2. The Cycle of Day and Night: Where One Proceeds Along the Path of the Primordial Yoga : An Essential Tibetan Text on the Practice of Dzogchen by Chogyal Namkhai Norbu - From a review: "In this translation of the Longde Series of Dzogchen Teachings, Garab Dorje (Ancient Dzogchen Big-Wig)shows how to maintain contemplation Day and Night. Wonderful introduction, excellent translation of the Text, amazing commentary to follow; Norbu makes the Evening, Night, and Morning practices simple and easy to understand" I second Balance's recommendation for Tenzin Wangyal's book The Tibetan Yogas of Dream and Sleep

Fixed my post and added some things.... Hmmm, interesting subject though..... The commonality between Taoism, Buddhism, and Confucianism is that at some point there is a move from first disciplining yourself towards developing detachment to sense data, to being able to "detach" or not be carried away by the constant stream of sensory input; and then being able to fully experience everything without contrivance. Buddhism has a laid out approach starting from the causal vehicle of the Sravakas (Hinayana,) where it tends to be more strict, as a means for "purifying the mind-stream" of someone first starting out on the path. This is done by cultivating "virtue" and training the neophyte to develop "mindfulness" and to utilize vipashyana ("insight" meditation) to analyze into their current state of mind in order to "detach" from the incoming sensory input and afflictive states. This in turn "trains" the neophyte towards developing mundane meditative absorption and "transcendental wisdom." Then in Mahayana, it moves towards developing insight towards experiencing everything as it is, without accepting or rejecting anything.... Of course we have the stories of the 8 immortals and Zen masters getting drunk and hanging out at brothels; the 84 mahasiddhas sleeping with prostitutes, drinking alcohol, etc... Confucius laid out his experience of the path towards Tao like this: "At fifteen I had my mind set on learning. At thirty I stood firm. at forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty my ear was obedient [the mind was detached.] At seventy, I could follow what my heart desired, without transgressing what was right [always in samadhi.]" In Buddhism they would say being in samadhi while walking, reclining, sitting, and standing (meaning in each and every moment of your life.) So like I said above: Eventually, there is a point when everything can be experienced without any "impressions," without leaving any traces in the mind, or without "sticking"....In other words, Mind is "unmoved" so to speak. So for example, I'm sitting here at work and everything being experienced in each moment...The sound of traffic outside, the sight of fine looking women in their tight business attire, this arising thought, the aroma of cookies on the desk, and taste of chocolate chip cookie in my mouth...These are all Tao. Bleh, sorry for the rambling lol.... EDIT: Fixed and added to a sentence as this post is talking about the levels of how the Chinese refer to as "seeing the Tao" and not just mundane meditative absorption, which doesn't develop "insight" in order to "detach" from habitual habit-energies. The example of Confucius's progress has to do with this.

My god woman! This and your last posts sound a lot like something I've read before....I don't know, it starts with a "B" and ends with an "M"......

Sankrit version of Usnisa Vijaya Dharani: Namo bagabhàté,Sarvatadran lokiya Pradi vitistraya Buddhaya bagabhàtéTadyatha! Aum! Bhrum bhrum, bhrum Suddhàya, suddhàya.Visuddhàya, visuddhàya. Ásàma, sàma.Samànta bhàvasad.Sabhàrana gati gagàna.Svabhàva visuddhi.A'vicanya dumam. Sarvàtattha gadà.Sùgada.Bhàra bhàcanà.Amirtá pisàku.Maha mudra mandara pana. Aum! Áhara, áhàra.Ayusàn dhàrani.Suddhàya, suddhàya.Gagana svabhàva visuddhi.Usnisà vicaya, visuddhi. Sáhàsara rasami santonité.Sàrava tatthagàda.Avalokini.Sàrvatatthàgada mattéSàtra pàramità. Bari pùrani.Nasà bùmipra dissité.Sàrava tatthagada h'ridhàya.Dissàna.Dissité. Aum! Mùdri mùdri, maha mùdri.Vajra caya.Samhàdanà visuddhi.Sàrava Kama, bhàrana visuddhi. Para durikati biri visuddhi.Pratina varadhàya ayùsuddhi.Samayà dissàna dissité. Aum! Mani mani, maha mani. Ámani, ámani.Vimani, vimani, màha vimani. Matdi matdi, màha matdi.Tatthàda bùddha.Kuthi virisuddhi.Visaphora buddhi visuddhi. Aum! hyhy Jàya jàya Vijàya vijàya.Samara samara.Sabhàra sabhàra.Sàrabhà buddha. Dissana Dissité.Suddhi suddhi.Vàjri vàjri màhàvajri.Ávàjri.Vàjra gabi.Jàya gabi. Vijàya gàbi.Vàjra jvàla gàbi.Vàjro nagaté Vàjro nabhàvé.Vajra sambhàvé.Vàjro vàjrina. Vàjram vabhà dumàmà.Sàriram sàrabhà sattabhànaim.Tàcaya biri visuddhi.S'ya vabhà dumi satna. Sàrabhà gati birisuddhi.Sàrabhà tatthagàda s'yami.Sàma sabhà sadyantu.Sarva tatthagada.Sàma sàbhàsa dissité. Aum! S'diya s'diya Buddhiya buddhiya.Vibuddhiya vibuddhiya.Boddhàya boddhàya.Viboddhàya viboddhàya.Mocaya mocaya.Vimocaya vimocaya.Suddhàya suddhàya.Visuddhàya visuddhàya.Samànta tatbiri mocaya. Samandhàya sami birisudhiSàrabhà tatthagadà samaya h'ridhàya.Dissàna dissité. Aum! Mudri mùdri maha mudra.Mandàra pana.Dissité.Svàhà. Benefits of reciting this dharani: "It can purify all evil paths, completely eliminating all sufferings of birth and death. It can also liberate all miseries and sufferings of beings in the realms of hell, King Yama and animal, destroy all the hells, and transfer sentient beings onto the virtuous path." "Lord of Heaven, if one hears this Usnisa Vijaya Dharani once, all the bad karma incurred from his previous lives that should cause him to fall into hells will be destroyed altogether. He will instead acquire a fine and pure body. Wherever he is reborn, he will clearly remember the Dharani - from one Buddhahood to another, from oneheavenly realm to another heavenly realm. Indeed, throughout theTrayastrimsha Heaven, wherever he is reborn, he will not forget.""Lord of Heaven, if someone at death's door recalls thisdivine Dharani, even for just a moment, his lifespan will be extendedand he will acquire purification of body, speech and mind. Without suffering any physical pain and in accordance with his meritorious deeds, he will enjoy tranquility everywhere. Receiving blessings fromall the Tathagatas, and constantly guarded by devas and protected byBodhisattvas, he will be honored and respected by people, and all the evil hindrances will be eradicated." "Lord of Heaven, if anyone can sincerely read or recite this Dharani even for a short period of time, all his karmic retribution which would lead him to suffer in the hells, the animal realm, therealm of King Yama and the hungry ghost realm, will be completely destroyed and eradicated without leaving any trace. He will be free to go to any of the Buddhas' Pure lands and heavenly palace; allgateways leading to the Bodhisattvas' abode are open to him unobstructed." "Lord of Heaven, if someone hears this Dharani even for just a moment, he will not undergo karmic retribution from the evil karma and severe hindrances accumulated from thousands of kalpas ago, that would otherwise cause him to revolve in the cycles of birth and death - in all kinds of lifeforms in the evil paths - hell, hungry ghost, animal, realm of King Yama, Asuras, Yaksa, Raksasa, ghosts and spirits, Putana, Kataputana, Apasmara, mosquitoes, gnats, tortoises, dogs, pythons, birds, ferocious animals, crawling creatures and even ants and other life forms. Owing to the merits accrued from hearing for a moment this Dharani, once this very life is over, he will be reborn in the Buddha lands, together with all the Buddhas and Ekajati-pratibaddha Bodhisattvas, or in a distinguished Brahmin or Ksatriya family, or in some other wealthy and reputable family. Lord of Heaven, this man can be reborn in one of the above-mentioned prosperous and reputablefamilies simply because he has heard this Dharani, and hence be reborn in a pure place." Om Amrita Teja Vate Svaha (Heart Mantra)

From the Diamond Sutra: "World-Honored one, this true form is not true form and so the Tathagata calls it true form." "This is why, Subhuti, Bodhisattvas and Mahasattvas should develop a clear, pure mind which does not dwell in form, sound, smell, taste, touch or dharma. They should develop a mind that does not dwell anywhere" "Therefore Subhuti, Bodhisattvas should go beyond all conceptions of form and appearance in order to develop the Supreme Enlightenment mind." "Subhuti, one who seeks anuttara-samyaksambodhi, in regard to all dharma, should thus know, thus perceive, thus believe, and comprehend: Do not give rise to the notions of dharma." "Subhuti, the Dharma which the Tathagata attained is neither real nor illlusory." "If all form and appearance are seen as illusion, the Tathagata will be perceived." "Don't attach to form and be one with Suchness." "If one perceives that all phenomena are not phenomena, one will perceive the Tathagata." "One who looks for me in appearance, Or pursues me in sound, Follows paths leading astray, And cannot perceive the Tathagata" "How should this teaching be expounded to others? Without attachment to form, at one with Suchness. Why is this? Because: All phenomena are like a dream, an illusion, a bubble, and a shadow. Like a dew drop and like a flash of lightening, Thus you should view them"

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