"The key towards pure knowingness is to bring the taste of presence into the 6 entries and exits. So that what is seen, heard, touched, tasted are pervaded by a deep sense of crystal, radiance and transparency. This requires seeing through the center." - Thusness

Excerpt from http://read.84000.co/translation/UT22084-031-002.html

The Transcendent Perfection of Wisdom in Ten Thousand Lines

Daśa­sāhasrikā­prajñā­pāramitā


Chapter 13

Like Space

13.1The Blessed One addressed Senior Su­bhūti as follows: “Su­bhūti, you asked where this vehicle will come to rest. In this regard, Su­bhūti, [F.134.b] the vehicle will not come to rest anywhere. If you ask why, it is because resting is non-apprehensible, and so all things do not come to rest. On the other hand, the vehicle will come to rest by way of its non-resting. Su­bhūti, just as the expanse of reality neither comes to rest, nor does it not come to rest, similarly, Su­bhūti, the vehicle does not come to rest, nor does it not come to rest. The same refrain should be extensively applied here, just as has been indicated in the context of the previous chapter.
13.2Su­bhūti, just as non-arising neither comes to rest, nor does it not come to rest, similarly, this vehicle does not come to rest, nor does it not come to rest; in the same vein, just as non-cessation, non-signlessness, non-affliction, non-purification and non-conditioning neither come to rest, nor do they not come to rest, similarly, Su­bhūti, this vehicle does not come to rest, nor does it not come to rest. If you ask why, Su­bhūti, it is because the essential nature of the expanse of reality neither comes to rest, nor does it not come to rest. If you ask why, Su­bhūti, it is because the essential nature of the expanse of reality is empty of the essential nature of the expanse of reality. In the same vein, the essential nature of those other unconditioned phenomena, up to and including non-conditioning, is empty of non-conditioning, [and so forth]. Su­bhūti, for these reasons this [Great] Vehicle will not come to rest anywhere, but nor will it not do so. This is owing to its non-resting.
13.3“Also, Su­bhūti, you asked who will attain emancipation by means of this vehicle. In this regard, Su­bhūti, no one will attain emancipation by means of this vehicle. If you ask why, Su­bhūti, it is because all those things associated with this vehicle, and with those who would attain emancipation, and that in which emancipation is attained, are non-existent and they are non-apprehensible. [F.135.a] Since all things are accordingly non-existent and non-apprehensible, who could attain emancipation by means of anything? In what could emancipation possibly be attained? If you ask why, Su­bhūti, it is because the self and other [posited subjects], up to and including the knower and the viewer, are non-apprehensible. This being the case, the ‘self’ is never apprehensible. Similarly, [other posited subjects], from sentient beings and living creatures to knowers and viewers, are all non-apprehensible.

.......

Senior
Su­bhūti then said to the Blessed One, “Venerable Lord! This great vehicle, which is called the Great Vehicle, overpowers and attains emancipation from the world with its gods, humans, and antigods. Venerable Lord! As I understand the words spoken by the Blessed One, this Great Vehicle is equal to space. Just as in space, coming, going, and abiding are not discernible, so in this Great Vehicle, also, coming, going, and abiding are not discernible. Just as in space, the limit of the past is non-apprehensible, and the limit of the future and the intervening [present] are non-apprehensible, so in this Great Vehicle, also, the limit of the past is non-apprehensible, and the limit of the future and the intervening [present] are non-apprehensible. It is because it genuinely transcends the three times266 that this vehicle is called the Great Vehicle.”

13.14The Blessed One then replied to Senior Su­bhūti, “That is so, Su­bhūti! It is just as you have said! This vehicle is equal to space. That is why it overpowers and attains emancipation from the world with its gods, humans, and antigods. Su­bhūti, this vehicle of the bodhisattvas comprises the six transcendent perfections. [F.137.a] If you ask what these six are, they are the transcendent perfection of generosity, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. Su­bhūti, these designate the Great Vehicle of great bodhisattva beings.
Thusness:

Christian, I see all phenomena like rainbow, they appear but are empty.  Neither exist nor not exist, they are free from extremes.

As for the word “exist”, I reserve it for “svabhāva”.  To exist is to possess essence or substance.  Essence means phenomenon possessing characteristic or not brought about by causal process or capable of standing by itself.  Substance means irreducible constituents of reality can be found.

...

Yes Christian, I understand. Whether it is expressed as “exist conventionally but ultimately empty” or “appear but r empty” is simply a matter of flavour.

What is important is the taste of seeing conventional things as empty till one’s entire body-mind is pervaded with emptiness - like space, free and unobstructed.
Malcolm wrote:

https://dharmawheel.net/viewtopic.php?t=19502&start=200

The Uttaratantra states:
Unconditioned, effortless,
not realized through other conditions,
endowed with wisdom, compassion and power,
buddhahood is endowed with two benefits.
But what does this really all mean?

When we examine Asanga's comments on this, he states:
When these are summarized, buddhahood is described with eight qualties. If it is asked what those eight qualities are, they are unconditioned, effortless, not realized through other conditions, wisdom, compassion, power, the abundance of one's own benefit and the abundance of others' benefit. [Buddhahood] is unconditioned because it is the nature of lacking a beginning, middle and end. It is called "effortless" because peace is endowed with the dharmakāya. It is not realized through other conditions because each person must realize it for themselves. It is wisdom because those three things are realized. [Buddhahood] is compassionate because [the Buddha] shows the path. It is powerful because it is free from suffering and affliction. The former three [unconditioned, effortless and not realized through other conditions] are for one's own benefit; the latter three [wisdom, compassion and power] are for others' benefit.

In that regard, the conditioned is fully understood as arising somewhere, and also understood as abiding and perishing. Because those do not exist [arising, abiding and perishing], buddhahood itself is unconditioned without a beginning, middle and an end. This is seen as a differentiation made through the dharmakāya. Because all proliferation and concepts are pacified, [buddhahood] is effortless [lhun gyis grub]. Buddhahood is not realized through other conditions because it is realized through wisdom oneself produced. Here, udayo [to produce] is not the arising of a desire for realization. As such, the tathāgata is unconditioned due to the truth, out of the characteristics of non-engagement, all the activities of the buddha effortlessly engaged in without impediment and without interruption for as long as samsara exists
So let us parse this out a little bit.

Asanga states in his commentary on the Uttaratantra:
...the conditioned is understood as arising somewhere, and also understood as abiding and perishing. Because those do not exist [arising, abiding and perishing], buddhahood itself is unconditioned without a beginning, middle and an end.
Buddhahood is unconditioned because the trio of arising, abiding and perishing are false. Not because in contrast to things that arise, abide and perish, buddhahood does not arise, abide and perish.

Buddhahood however has a cause, as he writes:
Buddhahood is not realized through other conditions because it is realized through wisdom oneself produced.
Buddhahood is also effortless, because, as he writes:
...all proliferation and concepts are pacified, [buddhahood] is effortless [lhun gyis grub]...As such, the tathāgata is unconditioned due to the truth; and from the characteristics of non-engagement, all the activities of the buddha are engaged in effortlessly [lhun grub], without impediment and without interruption for as long as samsara exists
As for tathāgatagarbha always existing in the continuums of sentient beings; if you think somehow tathāgatagarba is something other than or different than a sentient beings mind, there there is a fallacy of the tathāgatagarbha being something like an atman. But there is no atman in the tathāgatagarbha theory, not really. the supreme self, (paramātma) is explained very clearly in the Uttaratantra:
The supreme self is the pacification of the proliferations of self and and nonself.
But what does this mean? Asanga adds:
The perfection of self (ātmapāramitā) is known through two reasons: due to being free from proliferation of a self because of being free from the extreme of the non-buddhists and due to being free from the proliferation of nonself because of giving up the extreme of the śrāvakas.
He explains further:
From cultivating prajñāpāramita in order to turn away from seeing the five addictive aggregates as self, the non-existent self in which the others, the nonbuddhists, delight, one attains the result, the perfection of self. In this way all the others, the nonbuddhists, accept natureless things such as matter and so on as a self due to their being deceived by a characteristic of a self according to how those things are being apprehended, but that self never existed.

The Tathāgata, on the other hand, has attained the supreme perfection of the selflessness of all phenomena through the wisdom that is in accord with just how things truly are, and though there is no self according to how he sees things, he asserts a self all the time because he is never deceived by the characteristic of a self that does not exist. Making the selfless into a self is like saying "abiding through the mode of nonabiding.
There are some people who, ignoring the Nirvana Sutra's admonition to rely on the meaning rather than on the words, fall headlong into eternalism, unable to parse the Buddha's profound meaning through addiction to naive literalism.

Tathagatagarbha is just a potential to become a buddha. When we say it is has infinite qualities, this is nothing more nor less than when the Vajrapañjara praises the so called "jewel-like mind":
The jewel-like mind is tainted with
evil conceptual imputations;
but when the mind is purified it becomes pure.
Just as space cannot be destroyed,
just as is space, so too is the mind.
By activating the jewel-like mind
and meditating on the mind itself, there is the stage of buddhahood,
and in this life there will be sublime buddhahood.
There is no buddha nor a person
outside of the jewel-like mind,
the abode of consciousness is ultimate,
outside of which there isn't the slightest thing.
All buddhahood is through the mind...
Matter, sensation, perception
formations and consciousness
these all arise from the mind,
these [five] munis are not anything else.
Like a great wishfulfilling gem,
granting the results of desires and goals,
the pure original nature of the true state of the mind
bestows the result, Buddha's awakening
There is no other basis apart from this natural purity of the mind that is inseparable clarity and emptiness. We can call it whatever we want, but still this fact remains. The Lankāvatara rightly observes that tathāgatagarbha is just a name for emptiness and the ālayavijñāna for those afraid of emptiness. Jayānanda writes that ālayavijñāna is the mind that comprehends the basis, i.e. emptiness. How else can the mind be purified of evil conceptual imputations other than by realizing emptiness? Emptiness free from all extremes is the pure original nature of the true state of the mind, so why bother confusing oneself with all kinds of rhetoric? The mind itself has two aspects, emptiness and clarity, ka dag and lhun grub, and these are inseparable. This inseparable clarity and emptiness is call the ālaya in gsar ma and the basis in Nyingma. This also known as tathagatagarbha when it encased in afflictions, the dharmadhātu from its ultimate side, the ālayavijñāna from its relative side and so on. It really is not that complicated.

........

Malcolm:

Are you making the assertion that use of the term “unconditioned” renders all traditions that use the term compatible? The sugatagarbha doctrine has a few variations, for example, the Lanka equates it with the all-basis consciousness. As I understand the term, tathagatagarbha refers to the union of the mind”s clarity and emptiness. That union is unconditioned, but the mind itself is conditioned. Just this is the “god” ChNN is referring to, and nothing else, since the basis is just this.
Jared K Jones:




I would say that after thorough investigation, there are reasons in terms of philosophy, physics, and direct observation to think that  these sorts of phenomena are not mere descriptive fancy, nor so-called “skillful” lies to gain followers.


For practical examples, look at monks who do Tummo. They generate heat in a part of the body where there is no physical basis for such heat. Then they manipulate that heat at will and move it up the spinal column.

There was also a case of a very old Hindu yogi who attained Samadhi and stopped eating or drinking. He was studied by doctors in a continuous isolation chamber for 10 days, who concluded that - not only was he not dying of starvation or dehydration - he was in great health.

Further, we now have - thanks to the Dalai Lama - brain scans of yogis who have held themselves in the post-death state for several weeks. They didn’t decompose and had brain activity after death for extended periods of time, indicating consciousness when the body is medically dead.

The marathon monks of Mt. Hiei who have committed to the 7 year cycle only eat one small meal a day, a starvation died of 900-1,200 calories, while hiking between 6-16 hours a day. They should be dead, medically speaking.

We also have accounts from modern times like those found in “Yogis of Tibet” where high lamas exhibit extraordinary miracles, like leaving footprints in solid rock.

Milarepa famously did this same demonstration many times for students, to show that the external world is merely a manifestation of mind. When the mind is fully tamed and awakened, the external world is entirely fluid. His handprint - from one of his meditation caves - is attached.

Great masters often also generate relics and signs in the ashes of their funeral pyres: pearls, handprints, pieces of jade, and so on. Having known people through the grape vine who have been involved in the collection of such relics, it is done with the utmost integrity.

When you read Vimalakirti, this is not allegorical or simply a creative narrative, in my view. In relativity, the observer is at the center. Events are different physically for different observers: different numbers of particles, different speeds in time, different sizes, different sequences of events, and so on.

For one observer, x happens first, then y. For another, y first, then x. For another, xy happens at the same time. And in one perspective, neither happens. All four can occur simultaneously with regards to the same so-called “external” thing. This is just Western physics!

So, when Vimalakirti causes the room to expand or mountain chairs to appear from other realms, there is no reason that his should effect the perception of the surrounding people living in the city around him. It’s simply the activity which is possible for a mind which has realized the objects of experience are inseparable from a creative-knowing factor.

....
Honestly, it took me a long time looking at emptiness, the conventional nature of mind, and modern physics - as well as examples like the above - to say that these things are most likely true. I’m about 80% convinced.

....


Andersine Thank you! It saddens me to see Buddhists rejecting these ideas based upon our current scientific-materialist mythology.

Stanford professors are literally saying, “Is there a universe when we aren’t looking?”

And saying “Information is what the universe is made of, and information is merely mental. So, the universe is fundamentally mental.”

And we have Einstein saying (paraphrased), “The physical properties of the events depend on the observer, not only the event itself. The event can happen physically in two different ways simultaneously, depending upon two different reference frames.”

This is our own culture telling us it’s non-dual! It’s empty of self-character. The physical matter is empty and only arises with the observer. Time is empty and only occurs from a reference frame.

There is no “past event” which determines what happens now! It’s physically a different universe for all observers. Western physicists at major universities are (quite literally) saying these things.


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Daniel M. Ingram wrote:


https://www.dharmaoverground.org/.../messa.../message/318001


...As to crazy-ass experiences, here's a very short list: moving flames around with my mind with very Ghost-Busters-style energy blasts that accompanied the force that moved the flame, endless OBE stuff and lucid dream stuff, some of which was straight off the cushion and back to the cushion, predicting my wife having a car accident 4 years later accurately, hearing and seeing all manner of stuff (from British women chatting in their parlor about the news on the tele to pit preachers on Sunday morning talking about how the Buddhists in the monastery I was staying in would all go to Hell, and much, much more), have very profound and powerfully explanatory past-life experiences, have some bilocation-type experiences, being able to put my "ghost-hand" through a wall with all awareness and sensation perception then embodied in that rather than my usual body, being able to call up beyond-orgasmic bliss to roll through my body, being able to know to hit the breaks to slow down before I could possible see the deer about to run out in front of me on the way driving home, being able to make people do or stop doing various things (very grey morality territory here), being able to see and manipulate the energy channels in my body, being able to know who has called while the phone is ringing sometimes (lots of people can do that, actually), banishing a demon or two (whatever that means), and the endless crazy A&P stuff with my body exploding into energy and fire-works like experiences, bright lights, seeing through closed eye-lids, shaking, traveling, and many other strange things like that. There are more subtle magicks: long-range formally-cast intentions to have certain situations resolve within certain parameters, being able to feel what the person I was giving a back rub to was feeling and where the pain was, resolutions to have various jhanic experiences happen or to get stream entry or whatever, general subtle-energy manipulation in my body, rooms, situations, interactions, conversations, and even more subtle things: strange intuitions about how things will go, about what to do or not do in a certain situation. Even at times the musical things I write that just show up and seem unbidden seem magickal, but that's probably not what you were after.

While obviously this stuff is quite interesting, in the end, as they all say and are right, it is actually things like finishing the process of insight and being kind, wise in a relative way, and helpful that make the most difference in terms of how good your life will be, though those things can help with that, if used properly and kept in perspective, which for some, like me, takes seeing them so many times I finally got somewhat (though not completely) bored by them. In short, if you have some powers experience, don't quit your day job.



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Also see interview: DY 008 – “Meditation, Magick, and the Fire Kasina” – with guest Daniel Ingram