Luminosity

[idiot_stimpy]

Can anyone point me in the right direction to learn about the term luminosity of mind?

[C T]

An example of luminous mind... from the Dalai Lama: "For instance, one hears a noise, between the time of hearing it and conceptualizing it as such and such, there is a mind devoid of conceptuality but yet not like sleep or samadhi, in which the object is a reflection of this entity of mere luminosity and knowing. Its at this point that the most basic quality of mind (clear light) is identified."

 

The same applies to the other senses.

 

In the interim spaces before words and meanings take shape, before logic develops, before intellectual assessments conclude... this is where light shines the brightest. The more we are able to rest in these intervals, the more we become comfortable with our in-born luminous nature.

Edited January 12, 2013 by C T

[C T]

For practice, to gain deeper insight, this is the perfect text:

 

http://www.fodian.net/world/zzgse.html

[idiot_stimpy]

All texts point to the uniting of luminosity and emptiness.

 

 

So it seems that luminosity and clear light can be interchanged.

 

I'm going to have a read of the link now.

[C T]

All texts point to the uniting of luminosity and emptiness.

 

 

So it seems that luminosity and clear light can be interchanged.

 

I'm going to have a read of the link now.

 

They are essentially already united, Mr Stimpy.

 

Nothing can be done to join what is already so. Right effort uncovers seeing IT; wrong effort reinforces the view that there is an obvious separation, just as a child, who is closest to mother at the infantile stages, even inseparable -- only later to grow and experience the closeness becoming more and more stifling due to various presenting conditions. Then the mind forces the issue and separation follows. The first degree of separation compounds the second, and so on, and so forth. The Buddha constantly teaches about how things and events compound each other like that. So, he taught that the way to emancipation is thru the realization that such compoundings are all mind-made, and not reality as is. The Noble 8-Fold Path leads one to such a realization. Hard work, but worth it.

 

Hope you find the read fruitful. I find it ever so inspiring . Enjoy!!

 

There's also the 6 Yogas of Naropa, if you're interested to compound your insight... hehe.

Edited January 12, 2013 by C T

[RongzomFan]

The nature of the mind is the inseparability of clarity and emptiness.

 

Clarity is mirror-like.

 

"Emptiness" in the context of the inseperable clarity and emptiness of the mind, means you cannot point to clarity with your finger. You cannot find clarity, nor get rid of clarity.

Edited January 12, 2013 by alwayson

[Tibetan_Ice]

The nature of the mind is the inseparability of clarity and emptiness.

 

Clarity is mirror-like.

 

"Emptiness" in the context of the inseperable clarity and emptiness of the mind, means you cannot point to clarity with your finger. You cannot find clarity, nor get rid of clarity.

Hi Alwayson,

I have some questions:

 

First, lets get a proper definition of Trikaya:

 

http://en.wikipedia.org/wiki/Trikaya

Dzogchen

In dzogchen teachings, "dharmakaya" means the buddha-nature's absence of self-nature, that is, its emptiness of a conceptualizable essence, its cognizance or clarity is the sambhogakaya, and the fact that its capacity is 'suffused with self-existing awareness' is the nirmanakaya.^[18]

[edit] Mahamudra

 

The interpretation in Mahamudra is similar: when the mahamudra practices come to fruition, one sees that the mind and all phenomena are fundamentally empty of any identity; this emptiness is called dharmakāya. The essence of mind is seen as empty, yet having potential which takes the form of luminosity; the nature of the sambhogakāya is understood to be this luminosity. The nirmanakāya is understood to be the powerful force with which the potentiality effects living beings.^[19]

 

Now, let us look at that link that C T posted, from Padmasambhava, where he says:

http://www.fodian.net/world/zzgse.html

 

12.

 

When you look upward into the space of the sky outside yourself,

If there are no thoughts occurring that are emanations being projected,

And when you look inward at your own mind inside yourself,

If there exists no projectionist who projects thoughts by thinking them,

Then your own subtle mind will become lucidly clear without anything being projected.

Since the Clear Light of your own intrinsic awareness is empty, it is the Dharmakaya;

and this is like the sun rising in a cloudless illuminated sky.

Even though this light cannot be said to possess a particular shape or form, nevertheless, it can be fully known.

The meaning of this, whether or not it is understood, is especially significant.

 

 

13.

 

This self-originated Clear Light, which from the very beginning was in no way produced by something antecedent to it,

is the child of awareness, and yet it is itself without any parents--amazing!

This self-originated primordial awareness has not been created by anything--amazing!

It does not experience birth nor does there exist a cause for its death--amazing!

Although it is evidently visible, yet there is no one there who sees it--amazing!

Although it has wandered throughout Samsara, it has come to no harm--amazing!

Even though it has seen Buddhahood itself, it has not come to any benefit from this--amazing!

Even though it exists in everyone everywhere, yet it has gone unrecognized--amazing!

Nonetheless you hope to attain some other fruit than this elsewhere--amazing!

Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere--amazing!

 

 

14.

 

How wonderful!

This immediate intrinsic awareness is insubstantial and lucidly clear:

Just this is the highest pinnacle of all views.

It is all encompassing, free of everything, and without any conceptions whatsoever:

Just this is the highest pinnacle among all meditations.

It is un-fabricated and inexpressible in worldly terms:

Just this is the highest pinnacle among all courses of conduct.

Without being sought after, it is spontaneously self-perfected from the very beginning:

Just this is the highest pinnacle among all fruits.

 

If you cannot point to clarity with your finger, as you say, then what is the Dzogchen introduction of transmission of the view all about?

 

You said "You cannot find clarity". Well perhaps you could tell us then, what the five obscurations or five hinderences are all about, what they cover up, and why releasing the five hinderences is not called "finding clarity". Keep in mind that once the five obscurations are gone, the alaya (substrate consciousness) is empty and luminous. It shines. And once that dissolves, the resultant state is also empty and luminous.

 

 

The Clear Light is visible. It is visible when contrasted with the murky surroundings. It is visible through the Kati Secret Channel which comes from the heart to the eyes. It is knowable, can be pointed to, and is luminous too. That's the point..

 

 

TI