Lopon Malcolm:

“In the basis (Tibetan: གཞི, Wylie: gzhi) there were neutral awarenesses (sh shes pa lung ma bstan) that did not recognize themselves. (Dzogchen texts actually do not distinguish whether this neutral awareness is one or multiple.) This non-recognition was the innate ignorance. Due to traces of action and affliction from a previous universe, the basis became stirred and the Five Pure Lights shone out. When a neutral awareness recognized the lights as its own display, that was Samantabhadra (immediate liberation without the performance of virtue). Other neutral awarenesses did not recognize the lights as their own display, and thus imputed “other” onto the lights. This imputation of “self” and “other” was the imputing ignorance. This ignorance started sentient beings and samsara (even without non-virtue having been committed). Yet everything is illusory, since the basis never displays as anything other than the five lights.”
If you say that the nature of all thoughts is total voidness without arising or cessation, you take voidness too literally and fall into the extreme of nihilism. What they are is vividness that leaves no trace; whose nature is without arising, cessation, or duration; and which cannot be identified as having this colour, that shape, etc.

If you realise this much, you have developed a little understanding. Furthermore, you must recognise that they cannot be identified as this or that, and do so without thinking conceptually, "They cannot be identified as this or that." And without any grasping or contradiction in your mind between the vividness and the voidness of thoughts, you must recognise that thoughts arise and subside simultaneously, like a drawing on water.

In addition, you must gain the insight that there is not the slightest difference in nature between thought and its object, between the settled mind and the moving mind, between past mind and present mind, and so forth. They are all by nature clear, brilliant awareness.

When you draw a thought in for investigation, or if it disappears, it is not that it has gone into clear voidness, nor that such voidness has been left in its wake. Rather, the thought that arises all of a sudden is itself clear voidness. When you realise or gain this insight, then you have recognised the nature of thought.

There is not even the slightest difference between the non-conceptual state and the state of true insight into the triad of dynamic thought, settled mind, and thought's nature as clear, void, and brilliant. To distinguish between these is an interpolation of the mind that does not recognise them.

—Wangchug Dorje, 9th Karmapa (1556-1603), "Mahāmudrā: Eliminating the Darkness of Ignorance"
Robert Dominik practices Dzogchen, manages http://www.tkanka.eu and teaches meditation (website and contents are in Polish). In his words, "...After coleading a meditation workshop with one of Trungpa's close students and getting permission from one of Dharma Ocean senior teachers to do classes and workshops on Somatic Meditation I started to do classes and workshops in my free time (afterhours). My partner got permission to work with Genpo Roshi's Big Mind method - she is also a therapist and a coach. Apart from that we had experience in Tantra, meditation for couples and other forms of meditation practice so we've decided to cooperate and work on our own programs (mostly on meditation, somatic practice and relationships). And it sort of developed from there - the feedback was very good..."

Robert Dominik wrote:

"No self. Never was. Only mistaken way of seeing experience due to attributing selfhood to dependent interplay of 18 dhatus."

So not long ago I've reached a milestone in my practice. I related it then to Soh Wei Yu with the above words. Here's the rest:
"Colors, sounds, smells, tastes, tactile sensations and mental objects rolling on."

"These too lacking substance - coming and going does not appen, nothing truly arises, abides or ceases, compounded and uncompouded dharmas do not exist on their own. Even movement is just an illusion due to mistakenly construing on the basis of different moments - which also lack essence. Yet everything is wondrously and magically appearing - circumstances and conditions. Everything is perfely luminious but it is impossible to find any observer, any background or any essence in or outside of display."

The rest is mostly a convo on how did the insight happen and so on. It is worth quoting the following:

"I am confident that it's impossible for there to be any self nor reality to the illusion so there is no idea like "this might arise again" because there never was a self to begin with..."

As promised I would prepare some journal entry about it. Hence I've written this text. Before the above happened I had some exchanges with Soh and Thusness concerning practice. After a Dzogchen Bon retreat which I've attended I had a powerful experience which also was a milestone in terms of my own Dzogchen practice (it was a precise taste of selfliberation of thoughts - and true enough after that event many pointers from Soh and Thusness made experiental sense like: for example how would it feel if there was no thinker of thoughts etc). However after relating it to Soh Wei Yu he considered it to be a No-mind experience. The fact is that there was no clarity about no-self being a seal. I started contemplating pointers from Soh and Thusness and in the background of my own practice there was this remembering that Anatta is a seal. This slowly shifted my focus from trying to achieve states of suspending duality to penetrating into the actual nature of experience. I've also had a few powerful endorsements for this type of shift from Dzogchen sources that I was reading at the time. Thusness also noted in one convo that it would be worthwhile if I worked on Metta a little bit. Interestingly enough my biggest problem with actualising that the Anatta is a seal was the tendency to experience contraction and stress while interacting if people. I'd then be under the impression that "a sense of self is arising again". So a wrong view persisted and one of its marks was big dichotomy between meditating in solitude and interacting with people. The funny thing is that I was going through a Reggie Ray program called Awakening the Heart which mostly deals with somatic ways of cultivating relative Bodhichitta (4 immeasurables, tonglen, maitri and karuna etc.) and studying relative Bodhichitta section of Namkhai Norbu's training program. These helped me to relax while interacting with people and help me open up a little bit, improve my behavior and attitude etc. This was an important factor in developing my practice.

The breaktrough itself happened during an 8 day retreat. With my partner we were practising together the NN's program I've mentioned. We dedicated the first 3 days to the secondary practices of samten (based on Shantideva's Bodhisattvacharyavatara - the section on the Fifth Paramita). This had prepared a fertile ground for the insight to happen and was a kind of a culmination of my work on Metta etc.
Then we had 5 days dedicated to contemplating the absence of independent identity. 1 day of working on emptiness of self and 4 days of working on emptiness of phenomena. 4 x 2 hours each day + lots of extra studying/reading (Pali Canon: Yamaka Sutta and Aggi-Vachagotta Sutta on the first day; Nectar of Manjushri's Speech - a commentary on Bodhisattvacharyavatara and notes on Bodhisattvacharyavatara by A. Wallace for all 5 days; Sun of Wisdom by Khenpo Tsultrim Gyamtso during the 4 days devoted to emptiness of phenomena).

During the first day I've lost all doubt regarding there never being a self (note: all the insights that I express are actually shared by my partner). We contemplated and pondered questions which CHNNR suggests in his program (which come from instructions from Meditations on Bodhisattvacharyavatara by Patrul), which are basically questions to contemplation like - is Self the same as Body, Speech and Mind or is it something different, what is its origin and so on.
Nectar of Manjushri's Speech was helpful becasue it completely demolishes notion of ultimate, eternal self of Samkhya/Advaita type. The key element was deconstructing the self into 5 skandhas, 12 ayatanas and 18 dhatus. Before this retreat I briefly studied a little bit of Ornament of Abhidharma by Chim Jampaiyang (only the beginning though). It helped me to establish some genuine understanding of what is the purpose of skandhas, ayatanas and dhatus as a teaching tool and made me familiar with them. I deconsructed the whole field of experience. It was impossible to find any self within this field and it was impossible for the self to be somewhere outside (classification of phenomena from abhidharma is troughrough and does not leave anything out). This led me to a Bahiya Sutta type of insight with the taste of "in the seen there is only the seen". I knew about Bahiya Sutta before and tried to employ it but somehow my attempts were hijacked by the wrong view of 'entry-exit'. I was trying to achieve and experience and force 'a Bahiya way of seeing' instead of actually contemplating the nature of experience. Subtle mistake that sets worlds apart. Anyhow the deconstructing of the self gave me unshakeable confidence in lack of selfhood. The insight into lack of self left me at ease - without the feeling of struggle. However there was still intuition that this too is pretty shallow compared of what is going to happen (though very deep insight when compared to what mostly passes as enlightenment in most nondual circles).
The next 4 days was a pretty throughrough contemplation on emptiness of the 5 aggregates. We worked progressively with body and form (1st day of the 4), vedanas (feeling/sensation; 2nd day), mind/consciousness (3rd day), perception and mental fabrications (4th day). Our analysis culminated in uncompounded dharmas and emptiness itself. We've progressively gained total confidence in emptiness of all phenomena. There is no sense in describing the whole process in details but I think there were a few key moments:
  • while contemplating the body the questioning moved to "where is the body now?" and then to "what is here?" and "what is now?". We've analysed where is the body located and saw that all points of reference are relative and without them there is no any "here" and that "here" is only afterthought attached to bodily orienting mechanisms. "Now" was dropped after seeing that without Past (being already gone) and without Future (not yet arisen) it is impossible to designate any "Now". It is impossible to pinpoint such a thing and the absurdity of looking for such reference points in the mere flow of appearances was seen completely. This resulted in a complete and utter ordinariness. Like this is more familiar than something familiar. When you have a feeling or memory of something familiar from childhood... but even more basic and primal. Completele lack of any artificialness - though the intensity of clarity and vividness dwarfed anything that I have ever experienced on psychedelics xD (though without HPPD or hallucinations) or with meditation before.
  • while contemplating the vedanas there was a moment of having an insight that it is impossible to pinpoint pleasure or pain. I then started strongly pressing my finger and a nail into my body to check where the "pain" is but I couldn't pinpoint its reality.
  • Vajra Cutter turned out to be a powerful tool of deconstruction that helped me see that arising and ceasing are impossible.
  • Even space... before the retreat I had a subtle tendency to reify spaciousness and openness into a really existing space. I've noticed that reality to space is only attributed on the basis of phenomena that seemingly are placed in it. Without objects and elements in space one couldn't find it.

So there is no shred of doubt about lack of selfhood and insubstantiality of phenomena.
The funny thing is that before I had an intellectual understanding of some of the aspects of emptiness teachings (in some regards as far as couple of years ago) but these have never penetrated me to the core. Somehow practice in my case was mostly chasing peak experiences of no-mind and having some theory of emptiness. What was lacking in my case was a mixture of factors with most important being:
  • strong routine of meditation - because of not being embodied in the past and not having sufficient meditative introspection I'd turn what I'd intellectually learn on Anatta and Emptiness into a an object of knowledge. This changed in the past. This lack made me miss the opportunity to fully benefit from anatta and emptiness teachings when I first came into contact with them.
  • throrough approach - in the past I would be satisfied with mere "yeah that makes sense" or assuming that I get it because I understand the words. I'd also generalise some glimpses and shreds of understanding to whole of the experience field. But I've never so systematically and precisely worked on discerning the meaning as in the last couples of months. Instead before that I'd just collects bits of pointers and try to latch them onto my peak experiences if that makes sense.
  • critical thinking - actually I've developed a tendency to just assume many teachings that come from Buddhadharma are true. I'd then try to parrot these. Or if somebody more experienced told me that teachings say x or y then I'd be hesitant to express doubts or questions.

It's been almost a month from the said insight. I've noticed some effects but mind you this can be attributed to having a strong routine of daily practice (2 hours a day + regular retreats lately; not to mention that I work in mindfulness business so much of my work is meditating with clients and instructing them in meditation). In any case these include:
  • surge in clarity - the experience most of the times feels like enhanced with drugs in all the positive ways. There is heightened vividness - everything is more sharp and more colorful at the same time. Color, sounds, smells feel more rich.
  • magical illusion - there is quite effortless feeling of everything being a magical display. Whenever I stop concentrating on a given task - it seems to be obvious.
  • increased pain resistance - for example I have a migraine problem - the migraine attacks are less of a nuisance nowadays and I feel like I can cope with them better as pain is just an empty feeling.
  • thoughts seem less problematic - in the past there was attachment to nonthought states in meditation. In general though I have less thoughts nowadays than I used to have (I was a classical overthinker).
  • ease and acceptance towards what happens; general trust in the process of life; increased self-confidence (in the sense of having more confidence in my movements and actions) and honesty (in the past I was quite a manipulative person)
This does not seem final and there is still A LOT more way to go with regards to my practice. It doesn't seem like I can bend spoons or walk through walls. The spontaneous perfection aspect still seems like it has to go through refinement and cycles of insight. My dream awareness definetely would use an improvement
So that's it I guess All te best to you guys and I hope somebody finds this helpful Will be grateful for any useful comments
Geovani Geo's insight shared in Awakening to Reality group

"From another thread:
Someone wrote: "If you see awareness as the untouchable ground of being then things can come and go within it but not have their own existence apart from awareness - but awareness can exist without them.
If on the other hand you see appearances as being modulations of awareness then there is a sense in which you could say that awareness is always 'modulating' in one way or another. So in this way of looking there is always awareness and it always has some kind of appearance - because appearance is an essential aspect of being and to suggest that either being or appearance could exist separately would be incoherent."
I think a got the whole thing now!! You see, above, you are still projecting "things" AND an "awareness". Even when you posit an awareness that modulates itself, there is still a notion that somehow there is an Awareness that is subtly different from things. Look at it. Why the need to talk about an Awareness that is OTHER than things, and that modulates itself? Only Awareness is!! The flow of ever changing things is what Awareness is!!!
Many here have had this realization, but every now and then, because of the wrong view, such realization slips away and a background is questioned. There is no background AND a foreground. If you use the word god, then there is only god. NOT god AND his creation. The whole thing downed to me this morning. See?"
"When Soh says that he is not denying awareness, sounded strange to me. But considering the OP line of inquiry, it seems obvious that the "awareness" that soh is not denying is not some OTHER awareness separate from things. But maybe he could have been clearer by explaining that the non-negated awareness he is referring to, is just another name for the flux of phenomena, or perhaps what "buddha mind" means. Certainly it is not some ongoing self-abiding ground awareness."
I said,
"Yes good Geovani Geo. As john tan wrote years back:
“What is presence now? Everything... Taste saliva, smell, think, what is that? Snap of a finger, sing. All ordinary activity, zero effort therefore nothing attained. Yet is full accomplishment. In esoteric terms, eat God, taste God, see God, hear God...lol. That is the first thing I told Jax few years back when he first messaged me 😂 If a mirror is there, this is not possible. If clarity isn't empty, this isn't possible. Not even slightest effort is needed. Do you feel it? Grabbing of my legs as if I am grabbing presence! Do you have this experience already? When there is no mirror, then entire existence is just lights-sounds-sensations as single presence. Presence is grabbing presence. The movement to grab legs is Presence.. the sensation of grabbing legs is Presence.. For me even typing or blinking my eyes. For fear that it is misunderstood, don't talk about it. Right understanding is no presence, for every single sense of knowingness is different. Otherwise Jax will say nonsense... lol. When there is a mirror, this is not possible. Think I wrote to longchen (Sim Pern Chong) about 10 years ago.” - John Tan"
"John Tan wrote in 2012:
"An interesting comment Jax. After realization...Just eat God, breathe God, smell God and see God...Lastly be fully unestablished and liberate God.""
"First, acknowledging it is called recognizing one's nature. Next, we must be decisive about what is recognized. This is more complicated, because who really decides? Is it conceptual mind that settles it? Or is it rigpa itself that decides? or is it your teacher who makes up your mind - "The guru said so, so it must be true"? Or will modern technology validate it for you? Could you go to the Rigpa Lab and check your heart and brain with instruments to decide if your rigpa is fine and fit, if your nonduality is in good shape?

How do you resolve this point? It may be tough to have to immediately endorse your own experience, but we can decide upon it if we feel even 60 percent confident that it's actually rigpa. As the basis for verifying, we use our teacher's words, the words of an authentic scripture, and our own experience. When our state of experiencing rigpa really is rigpa, there is within that an automatic feeling of certainty. To arrive at that certainty you need to give some time to the process, and you also need to have passion. There is a point at which the certainty is built-in, automatic certainty. Once we get to this natural, unshakable certainty, we feel so sure that even if the Buddha himself came before us and said, "Hey, you're wrong, it's not rigpa!" we would thank him for coming, but it would not change our certainty at all. At a certain point the qualities of empty essence, cognizant nature, and unconfined capacity become so utterly obvious that we really know. At this point, we have gained the certainty that whatever occurs in our minds can be freed by itself."

- Tsoknyi Rinpoche, Fearless Simplicity: The Dzogchen Way of Living Freely in a Complex World
Those who regard the mundane as a hindrance to life and practice only understand that in the mundane nothing is sacred; what they have not yet understood is that in sacredness nothing is mundane.
— Dōgen, Genjokoan

As a Soto Zen teacher said (too lazy to find his exact quote, but it goes something like this) - I am not devaluing the status of the precious jewel to the ordinary, I am elevating the status of the ordinary to the status of the precious jewel.

But this requires realisation of anatta. Prior to that, pure presence seems special and transcendent, metaphysical (spaceless and timeless) and exists outside the realm of the mundane and ordinary. The mundane and ordinary seems dry and barren, devoid of “spirit” or “presence” and is merely a distraction. After I AM realization at the age of 17, John Tan always entered nirvikalpa samadhi and was very much inspired to renounce as a monk and follow the footsteps of Ramana Maharshi in Arunacchala. As he said, at that time any attention to the outer world of the five senses seemed like a distraction from the transcendent bliss of pure Being, which is Presence tasted only in the Mind door and not yet realised in the other senses. He only did not renounce due to strong family resistance. 

The way of Anatta is different. The taste of I AMness is similar but now tasted in every single myriad dharmas, the ten thousand things. Furthermore, anything short of the total exertion of a single dharma and activity even in each mundane and ordinary activity like chop wood and carry water, fully engaged and involved as “being-time”, where satori and samadhi (一行三昧) is fully actualized in the daily activities of eating, drinking, shitting and sleeping, anything less than that is not considered zen enlightenment.

Still, we diligently sit in zazen, and practice goes on endlessly according to Dogen. I like Soto Zen for their dedication to zazen and enjoy sitting with them for hours each time back in Australia. I do not have access to Soto Zen in Singapore but I enjoy meditating in parks.

There seems to be different understandings, or phases of understandings, of emptiness. We can understand emptiness in a manner like 'weather', where weather is merely an imputation upon a collection of phenomena like rain falling, sun shining, and so on. But we can understand this in terms of the emptiness of the imputed label, leaving the collection, the aggregates, the very manifest vivid experience "un-emptied". Actually if we truly realized in direct realization how 'chariot' applies as vivid appearing presence, then that covers all. As John Tan told me before, "Don't keep thinking of aggregates as also empty, if you understand chariot is empty, what is not empty?" However the problem is that the aggregates do appear real unless we've had direct realization that the 'name-only' or 'empty' is actually vivid appearing presence.

The label or chariot that is empty is the vivid appearing presence, unfindable shimmering vivid like mirage.. not mental label. That vivid appearing presence is what is empty just like chariot is empty of itself. This means that one must be able to directly link "empty" with vivid appearances. Instead of empty as empty of essence, empty = vivid appearances.

If we think of a label "chariot" and then think "that labelled chariot is empty of essence", that is not directly experiencing chariot as vivid presence. If we think 'chariot/weather/etc' is empty because of this and that, it is still inferential analysis rather than direct realisation and actualization. However, when one realizes that chariot = vivid appearing presence, it is a direct experiential insight. Empty = this vivid presence. All along it is trying to convey this taste and insight. But conceptually it is understood that way, empty of essence.

Like any object you see, a handphone, a table, a car, that vivid presencing is 'chariot' - is vivid unfindable appearing presence, hence there is no handphone.. pain is vivid appearing presence, hence there is no pain. The vividly presencing handphone is the chariot that appears and functions but is empty, the vividly presencing pain is the chariot. Being so, there is no chariot, no pain, no suffering, and all that negations in Heart Sutra. Heart Sutra even says, "No forms, sounds, smells, tastes, touchables or objects of mind".

But when we talk about the "no"s, there can have many meanings. What does the "no" as a negation mean? Certainly it is not referring to non-existence, which is an extreme. And we certainly do (conventionally) experience forms, sounds... and so on. Obviously anyone reading this is fully cognizant and conscious rather than an inert corpse or a piece of wood. I have seen new Heart Sutra translations that translate 'emptiness' into something like 'empty of independent existence', stressing on how all phenomena are empty of a separate, independent being, else they might be stressing on ‘interdependence’. Although this seems to be a more explanatory and better understanding than ‘nihilistic non-existence’, I would say even that interpretative translation misses the mark, and hence John and I do prefer the more accurate and precise translations over the interpretive ones or those that take poetic liberties. Furthermore we may think that it is the mentally labelled entities that are empty of self-essence but then we fail to go beyond seeing emptiness on the level of constructs.

At the level of direct experiential insight, it is the very unfindability, ungraspability, referencelessness of empty-luminosity.. an appearing “absence”. There is no weather not as in weather doesn't exist but is simply vivid empty appearing/presencing.. but it's not just the mentally labelled entity "weather" that is empty nor is it that weather doesn't exist but the very vivid empty appearing/presencing we call rain falling etc is nothing there, an appearing absence or vivid empty presencing like a rainbow or mirage or hologram. Emptiness is none other than form as it is precisely the appearing absence that is empty, is emptiness. Appearances are mere shimmerings of light-mirages.. it's just taste of empty presencing appearance. So the car I'm looking at, by being like a chariot and mere name is mere shimmering luminous light. It is to see that chariot = vivid appearing presence. Whatever's seen, heard, smelled, sensed, tasted and thought are unfindable despite the clear display, just like chariot. We don't have to differentiate inherency and non-inherency, conceptual or non-conceptual. If you get used to it, whatever appears is just empty.

Form is emptiness, emptiness is form should be understood in this way... taste, see, and smell emptiness.

2009 conversation with John Tan:

“(12:20 PM) Thusness: what you see is DO, emptiness and non-dual, your mind is therefore trapped. This is how our mind is trapped and prevents the seeing. when we are trapped in non-dual, we can't see emptiness. Even when it is clearly mentioned, it can't be seen.
(12:22 PM) AEN: so what does that mean? :P
(12:23 PM) Thusness: reality is like an illusion. but not an illusion. it is like a dream but not a dream. Everything is a magical display.And everything is mind. :) What does that mean? The mind is always wrongly understood. from "I AM" to non-dual experience. We cannot understand the truth of this mind therefore we can't see mind. just like you can't see the essence of the article. we have a preconception.
Everything is mind. And Everything is like a magical display. that is why i said there is no mirror, there is only reflection. the key is to know the nature of mind. to see that everything is reflection, transience Everything is Mind is what that must be derived from anatta and emptiness. but we do not know what "everything" is and what mind is. therefore we cannot 'see' and cannot experience.
we cannot see the essence of it. so anatta and emptiness are taught.

what is Everything? it is like magical display, like an illusion. but it is not an illusion.  like a dream but not a dream which many misunderstood. therefore when we experience sounds, thoughts, see colors, forms, dimension and shapes...all is empty like an illusion. like dreams like the 'redness' of a flower. like the 'selfness'. like the 'hereness'. like the 'nowness', yet empty, nothing real.

if you can't totally see that pristineness, that non-dual, that luminosity and see only emptiness, you are mistaken. the 'redness', the 'nowness', the 'hardness', the coldness, all are as luminous, as clear, as vivid. we must fully experience it. yet they are not real, nothing concrete, no solidity, nothing substantial, nothing graspable, no findable.

Empty, thus non-dual luminosity and emptiness. we see this union, in all transience,
passing phenomena, in emotions, in feelings, in thoughts, in sounds, in sight, in color, in dimension, in shapes, in taste, in hardness, coldness, in sweetness, in sky, in the sound of chirping bird, all experience are like that. empty yet luminous, then we realise that it is the same as mind, it is mind. if we din see these 2 nature of mind thoroughly, we can't see. we distant, we seek, we find. because of its emptiness nature, the manifold, we cannot know what mind is. therefore the ground is taught, the view is taught. empty yet non-dual luminosity, so that you can see and experience directly that the transience are mind, yet there is no self nature, get it?
(12:38 PM) AEN: think so
(12:38 PM) Thusness: then you experience what is one taste. Because we do not know what mind is, we cannot experience mind. we do not know, that is why insight is important. however if you do not know what is non-dual luminosity and emptiness, how is a practitioner going to experience mind everywhere and know that whatever arises is mind? therefore first anatta (non-dual luminosity), then emptiness, then spontaneous arising. do you understand what i mean? read the article ( On Anatta (No-Self), Emptiness, Maha and Ordinariness, and Spontaneous Perfection )”

“[16/12/16, 12:54:29 AM] John Tan: When you hit a bell, how did the sound arise? Where did it go? Is there arising or can you say there is arising? This is crucial and key to understanding of emptiness and releasing. Why whatever arises in dependence due to conditions cannot be said to arise nor cease? And that is the middle path.

Neither arises, Nor not arises.
Neither ceases, Nor not ceases.
Neither existence Nor non existence.
Neither affirmation Nor negation.

And these must be understood the right way with right view. Not for beautiful language. If consciousness ceases this moment can you say it ceases? If this thought ceases can you say it ceases?
[16/12/16, 1:00:05 AM] Soh Wei Yu: No, nothing arose or cease like a city mirage on horizon
[16/12/16, 1:00:32 AM] John Tan: But why it cannot be said to cease? I have told you many times you must understand from dependent origination and not just emptiness. Because whatever arises do not arise by itself. Now what did Buddha say? If there is karma and conditions, can phenomena not manifest? If this mind moment ceases, can next mind moment not arise if conditions are there? No, mind moment will arise on conditions, so there is no real cessation. Yet this mind moment is not the same as next mind moment, and they cannot be said to be different either. It cannot be said to have not ceased, and cannot be said to have ceased. As such whatever arises in dependence is non-arisen. Then you talk about the direct experience of mind… Of the six entries and exits. Experience and view. Get it?

You must first separate direct experience from view. Talk about non-dual experience, how it can be distorted with view, and from anatta you realise right explanation of the experience should be dependent origination, emptiness and non-arisen.  Not from essence view. And middle path is understood that way. There is not creation but not no creation. Middle path is dependent origination. Because we are so accustomed to essence view, we cannot get used to dependent origination.  We want to use essence view to understand dependent origination.”

“As it is said in the Root Verses of the Middle Way:
Not from self, not from other,
Not from both and not from neither—
Not for any entity at all anywhere,
Is there ever any production.”

“So, regarding production such as that of the sprout from the seed, the Ācārya Nāgārjuna said:
From a seed that is destroyed or intact,
The sprout is not produced,
So you taught that all production
Is just like magical creation.
As it is said, the appearances of dependent origination cannot withstand logical analysis, and when investigated using reasoning that inquires into the ultimate, not even the slightest so-called ‘production’ may be observed. Yet, when left unanalyzed, just like the appearances during a dream, a sprout appears to be produced from a seed. This is simply the way in which the conventional is presented.”