Also see: Phagguna Sutta: To Phagguna


I have seen that when I say "awareness/luminosity is only everything", or "sensation is self-luminous", a doubt or question may arise in some. That questioner may ask then, "What is it that knows the experience of luminosity, but yet itself is never experienced"?

This question is not at all unfamiliar to me, I spent two years in the past practicing self inquiry day and night - who am I? Who is aware? Before birth what am I? Who is dragging this corpse along? To whom is this I-thought occuring? Who is the source? Etc etc (it all comes down to who is the source?). In fact self inquiry was vital for my self-realization (the realization of I AMness).

But there are two points to this:

1. One must realize that the current way of enquiry prevents the practitioner from intuitively realizing the non-arising nature of whatever arises.

The gnosis should not be understood this way such as "beyond", "changelessness", etc - understanding this way does not mean the practitioner realizes "something" superior; instead one is falling prey to his/her existing dualistic and inherent mode of enquiry rather than truly and directly pointing the way of immense intelligence.

2. The second point is that, when all enquiries and views are exhausted, how is it understood?

In other words, the way and system of enquiry already defined what you are going to experience. Therefore the mind must realize and see the futility of such mode of enquiry and any form of establishment.

This is why self inquiry is rejected by Buddha (though I advise it for beginners as it is a very potent, powerful, and direct path to Self-Realization, it is still a provisional method that has to be dropped later for further penetration into anatta, etc) as it is based on a not-so-hidden assumption that a self must exist, so the enquiry reinforces the sense of a subjective knower, it affects and prevents the complete experience of awareness.

As Buddha said in MN2: "And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.

"This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'

"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will stay just as it is for eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress."


Having said this, I still highly recommend self-inquiry to realize I AMness. And don't be surprised if I talk solely about self-inquiry and I AMness to certain people. Today I still tell my mother to trace all thoughts and perceptions to her Source, I am teaching her to revert her awareness to itself or to her own source to discover her Self. I will only talk about Self to certain people and not talk anything at all about anatta or even non-dual. It may sound contradictory to anatta or emptiness teachings, but nonetheless it will lead to an important realization - that is the luminous essence of mind.

As Thusness puts it in 2009, "When I talk to someone, I have specific purposes. If I want someone to have direct experience of 'I AMness', I will want him to have vivid experience of the 'I AM' Presence, and that includes the wrong understanding of inherent existence. Just like when your teacher is teaching you algebra, he or she cannot tell you about calculus. Similarly when you learn classical physics, the teacher cannot keep telling you about relativity. There is no point to keep telling you about quantum mechanics when you are studying newtonic views, for how are you going to understand quantum mechanics? You start from the newton way of understanding gravity, then slowly followed by relativity. Similarly when you study numbers, you start with discrete numbers - there is no point teaching you decimals or the rate of change, or see things as change. You see things in discrete first. If you keep telling people about wrong stuff under differing conditions, you only confuse people. I never wanted people to understand the ultimate truth, other people will lead them to the right understanding when it is appropriate. So I might talk about Advaita [e.g. I AM/One Mind realization] until the day I die, or about stage 4 to 5 insight and nothing about 6 or emptiness. The approach I employ is strictly dependently originated, it is about seeing the conditions of an individual practitioner, but whether that person understands dependent origination is another matter."


Lastly, another sharing of an excerpt of Buddha's discourse in MN 140:

29. “So it was with reference to this that it was said: ‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’

30. “‘The tides of conceiving do not sweep over one who stands upon these [foundations], and when the tides of conceiving no longer sweep over him he is called a sage at peace.’ So it was said. And with reference to what was this said?

31. “Bhikkhu, ‘I am’ is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’ is a conceiving; ‘I shall be possessed of form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall be percipient’ is a conceiving; ‘I shall be non-percipient’ is a conceiving; ‘I shall be neither-percipient-nor-non-percipient’ is a conceiving. Conceiving is a disease, conceiving is a tumour, conceiving is a dart. By overcoming all conceivings, bhikkhu, one is called a sage at peace. And the sage at peace is not born, does not age, does not die; he is not shaken and is not agitated. For there is nothing present in him by which he might be born. Not being born, how could he age? Not ageing, how could he die? Not dying, how could he be shaken? Not being shaken, why should he be agitated?

32. “So it was with reference to this that it was said: ‘The tides of conceiving do not sweep over one who stands upon these [foundations], and when the tides of conceiving no longer sweep over him he is called a sage at peace.’ Bhikkhu, bear in mind this brief exposition of the six elements.”

.............

Update: Just found a post by Kyle Dixon (see his other articles here: http://awakeningtoreality.blogspot.sg/search/label/asunthatneversets) in Facebook which is very relevant to this subject:

Darryl, when one investigates the subject and object, the nature of that alleged dichotomy is what is being investigated. What are the causes and conditions that allow for these designations to be apparent, and what the nature of that seeming subject which is doing the investigation indeed is.

The premise that the investigation itself is doomed from the start because it implies a subject relating to an object isn't allowing for an investigation, it's merely clinging to the initial presupposition that was to be investigated and doesn't even attempt to step outside of that box or play devil's advocate at all.

The process that the emptiness investigation is proposing, allows for the subject and object etc.. to be conventional labels and titles without insisting that they indeed relate to actual objective qualities. And those objective (or subjective) qualities that we assume are being referred to are evaluated and deconstructed to reveal that they actually don't withstand scrutiny.

The governing presuppositions must be addressed as well, for example the statement that an investigated or observed subject must be an object to that which observes it. One would have to really look at these suppositions such as a process of observation, a subject that is observed, the idea that a subject which is observed could simultaneously be a subject and also an object, what constitutes the 'subject', what constitutes the 'object', can the subjects innate knowledge of the known ever be found apart from the known and vice versa etc...

Presuppositions of arising, abiding, falling, the notion that these sequence consecutively in time, time itself, time as memory, time as projected ideation.

The presupposition that an appearance is an arising, that it indeed emerges from an undisclosed and/or unknowable location or state, the idea of that very triad: arising, abiding and ceasing.. being exclusively valid designations when abiding/cessation cannot be found upon the event of an arising, and arising/abiding cannot be found upon the event of cessation. A singular event in general would suggest other events, singular would suggest plural vice versa. Can arising be known, abiding be known, cessation be known.

What is it that performs or is endowed with qualities and characteristics, what is it that performs actions, do we find something apart from the action, do we find something apart from qualities and characteristics, do we even find qualities and characteristics within imputed qualities and characteristics.

When deconstructing ends, did it ever occur, was there indeed something deconstructed or was one's own ideation and projections all that was addressed and assessed. What is left? Does something remain when nothing stood prior, what is the soteriological benefit derived in that release, does a release or liberation happen, that would have to be predicated on bondage having existed before, is removing these notions of both bondage and liberation itself the liberation, deeming bondage and liberation themselves the bondage?

At any rate, the rabbit hole gets deep, and you seem to be resting upon the assumption that your own presuppositions are indeed inherent and infallible. There has to be a ruthlessness to an emptiness investigation, and openness, a burning want and desire.

The type of person that benefits from emptiness investigations is the one who ravenously pours themselves into the process like they're on fire and discovering emptiness will put that flame out. You strike me as a man who enjoys being on fire.

But to each their own!

Also see: Flawed Mode of Enquiry


SN 12.12
PTS: S ii 13
CDB i 541
Phagguna Sutta: To Phagguna
translated from the Pali by
Nyanaponika Thera
Alternate translation: Thanissaro
 
"There are, O monks, four nutriments for the sustenance of beings born, and for the support of beings seeking birth. What are the four? Edible food, coarse and fine; secondly, sense-impression; thirdly, volitional thought; fourthly, consciousness."

After these words, the venerable Moliya-Phagguna addressed the Exalted One as follows:

"Who, O Lord, consumes[1] the nutriment consciousness?"

"The question is not correct," said the Exalted One. "I do not say that 'he consumes.'[2] If I had said so, then the question 'Who consumes?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be: 'For what is the nutriment consciousness (the condition)?'[3] And to that the correct reply is: 'The nutriment consciousness[4] is a condition for the future arising of a renewed existence;[5] when that has come into being, there is (also) the sixfold sense-base; and conditioned by the sixfold sense-base is sense-impression.'"[6]

"Who, O Lord, has a sense-impression?"

"The question is not correct," said the Exalted One.

"I do not say that 'he has a sense-impression.' Had I said so, then the question 'Who has a sense-impression?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be 'What is the condition of sense-impression?' And to that the correct reply is: 'The sixfold sense-base is a condition of sense-impression, and sense-impression is the condition of feeling.'"

"Who, O Lord, feels?"

"The question is not correct," said the Exalted One. "I do not say that 'he feels.' Had I said so, then the question 'Who feels?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be 'What is the condition of feeling?' And to that the correct reply is: 'sense-impression is the condition of feeling; and feeling is the condition of craving.'"

"Who, O Lord, craves?"

"The question is not correct," said the Exalted One. "I do not say that 'he craves.' Had I said so, then the question 'Who craves?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be 'What is the condition of craving?' And to that the correct reply is: 'Feeling is the condition of craving, and craving is the condition of clinging.'"

"Who, O Lord, clings?"

"The question is not correct," said the Exalted One, "I do not say that 'he clings.' Had I said so, then the question 'Who clings?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be 'What is the condition of clinging?' And to that the correct reply is: 'Craving is the condition of clinging; and clinging is the condition of the process of becoming.' Such is the origin of this entire mass of suffering.[7]

"Through the complete fading away and cessation of even these six bases of sense-impression, sense-impression ceases;[8] through the cessation of sense-impression, feeling ceases; through the cessation of feeling, craving ceases; through the cessation of craving, clinging ceases; through the cessation of clinging, the process of becoming ceases; through the cessation of the process of becoming, birth ceases; through the cessation of birth, old age, death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this entire mass of suffering."

Notes

1.
Consumes or eats (aaharati) — The commentators say that this monk believed that he understood the three other kinds of nutriment but concerning consciousness he had conceived the notion that there was a "being" (satta) that takes consciousness onto himself as nutriment.
2.
Comy: "I do not say that there is any being or person that consumes (or eats)."
3.
Comy: "That means: 'For what (impersonal) state (or thing; katamassa dhammassa) is the nutriment consciousness a condition (paccaya)?'" The term dhamma, in the sense of an impersonal factor of existence, is here contrasted with the questioner's assumption of a being or person performing the respective function. By re-formulating the question, the Buddha wanted to point out that there is no reason for assuming that the nutriment consciousness "feeds" or conditions any separate person hovering behind it; but that consciousness constitutes just one link in a chain of processes indicated by the Buddha in the following.
4.
The nutriment consciousness signifies here the rebirth-consciousness.
5.
aayatim punabbhavaabhinibbatti; Comy: "This is the mind-and-body (naama-ruupa) conascent with that very (rebirth) consciousness." This refers to the third link of the dependent origination: "Through (rebirth) consciousness conditioned is mind-and-body" (viññaa.na-paccayaa naama-ruupam).
6.
Comy: "The Exalted One said this for giving to the monk an opening for a further question."
7.
Comy: "Why does not the monk continue to ask: 'Who becomes?' Because as one cherishing wrong views, he believes that 'A being has become, has come to be.' Hence he does not question further, because it would conflict with his own beliefs. And also the Master terminates here the exposition, thinking: 'However much he questions, he will not be satisfied. He is just asking empty questions.'"
8.
Comy: "Here the Master takes up that very point from where he started the exposition: 'Through the sixfold sense (organ) base conditioned is sense-impression,' and here he now turns round the exposition (to the cessation of the cycle of dependent origination). "In this discourse, there is one link (of cause and fruit) between consciousness and mind-and-body; one link (of fruit and cause) between feeling and craving, and one link (of cause and fruit) between the process of becoming and birth."
Sub-Comy: "Since, in the words of the discourse, 'The nutriment consciousness is a condition for the future arising of a renewed existence,' (consciousness is regarded) as being a condition in a former existence for a future existence, and as being a principal cause (muula-kaarana), therefore the Commentary says that 'there is a link (of cause and fruit) between consciousness and mind-and-body.' Hence it should be understood that by the term consciousness, also the 'kamma-forming consciousness' (abhisa"nkhaara-viññaa.na) is implied" (i.e., apart from being resultant rebirth consciousness).
See also: SN 12.11; SN 12.12; SN 12.17; SN 12.35; SN 12.31; SN 12.63; SN 12.64; AN 10.27; The Four Nutriments of Life by Nyanaponika Thera.


Provenance:
©1981 Buddhist Publication Society.
From The Four Nutriments of Life, by Nyanaponika Thera (Kandy: Buddhist Publication Society, 1981). Copyright © 1999 Buddhist Publication Society. Used with permission.
This Access to Insight edition is ©2006–2012.
Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. For additional information about this license, see the FAQ.
How to cite this document (one suggested style): "Phagguna Sutta: To Phagguna" (SN 12.12), translated from the Pali by Nyanaponika Thera. Access to Insight, 14 June 2010, http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.012.nypo.html . Retrieved on 22 September 2012.

Also see:

The Meaning of Nirvana
The Deathless in Buddhadharma?
What is Nirvana?



Update: The site has been taken down. But a copy of it is available on Box.com or Scribd here: https://app.box.com/s/nxby5606lbaei9oudiz6xsyrdasacqph / https://www.scribd.com/document/274168728/Measureless-Mind


When I discovered the site Measureless Mind, I thought, wow, what a great resource of Buddha's teachings! It is a very valuable resource for all practitioners. Very well formatted, well presented, all-rounded, well commented resource of Buddha's original teachings in the Pali canon by Geoff (online nick: jnana in dharmawheel, or nana in dhammawheel). Like Loppon Namdrol/Malcolm who I often quoted from, Geoff (whose practice background is more of Mahamudra and Theravada) is also a very knowledgeable Buddhist scholar-practitioner and I often read his posts with much interest.

I sent Thusness two of the many articles (I spent time to read the entire website from beginning to end and highly recommend others to do so) and Thusness also commented, "Both the articles are very well written. Put in the blog." and "that site is a great resource."

http://measurelessmind.ca/anattasanna.html
The Recognition of Selflessness (Anattasaññā)
Look at the world and see its emptiness Mogharāja, always mindful,
Eliminating the view of self, one goes beyond death.
One who views the world this way is not seen by the king of death.

— Sutta Nipāta 5.15, Mogharājamāṇavapucchā
The contemplation of selflessness is given in AN 10.60 Girimānanda Sutta:
Now what, Ānanda, is the recognition of selflessness? Here, Ānanda, a monk, gone to the wilderness, to the root of a tree, or to an empty place, discriminates thus: ‘The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, odors are not-self; the tongue is not-self, flavors are not-self; the body is not-self, tactual objects are not-self; the mind is not-self, phenomena are not-self.’ Thus he abides contemplating selflessness with regard to the six internal and external sensory spheres. This, Ānanda, is called the recognition of selflessness.
In practice, we need to be able to recognize this absence of self in our immediate experience: When seeing, there is the coming together of visible form, the eye, and visual consciousness. When hearing, there is the coming together of sound, the ear, and auditory consciousness. When touching, there is the coming together of tactual sensation, the body, and tactile consciousness. When thinking, there is the thought, the mind, and mental consciousness. These processes arise simply through ‘contact.’ When a sense faculty and a sensory object make contact, the corresponding sensory consciousness arises. This entire process occurs through specific conditionality (idappaccayatā). There is no independent, fully autonomous agent or self controlling any of this.
An independent, autonomous self would, by definition, be:
  1. permanent
  2. satisfactory
  3. not prone to dis-ease
  4. fully self-determining (be in complete autonomous control of itself)
Thus, what is being negated is a permanent, satisfactory self which is not prone to old age, sickness, and death. As SN 22.59 Pañcavaggiya Sutta (abridged) states:
Monks, form, feeling, recognition, fabrications, and consciousness are not-self. Were form, feeling, recognition, fabrications, or consciousness self, then this form, feeling, recognition, fabrications, and consciousness would not lead to dis-ease.
This criterion of dis-ease is the context for the following statement that:
None can have it of form, feeling, recognition, fabrications, or consciousness: ‘Let my form, feeling, recognition, fabrications, or consciousness be thus, let my form, feeling, recognition, fabrications, or consciousness be not thus.’
By engaging in sustained, dedicated contemplation we find only impermanent processes, conditionally arisen, and not fully self-determining. First we clearly see that all conditioned phenomena of body and mind are impermanent. Next we come to see that whatever is impermanent is unsatisfactory in that it can provide no lasting happiness. Then we realize that all impermanent, unsatisfactory phenomena of body and mind are not-self — they can’t be the basis for a self, which by definition would be permanent and (one would hope) satisfactory. This relationship between the recognition of impermanence, the recognition of unsatisfactoriness, and the recognition of selflessness is illustrated in the following diagram.
With the recognition of selflessness there is an emptying out of both the “subject” and “object” aspects of experience. We come to understand that “I-making” and “mine-making” with regard to the mind and body as well as all external representations is deluded. When the recognition of selflessness is fully developed there is no longer any reification of substantial referents to be experienced in relation to subjective grasping. Whatever is seen is merely the seen (diṭṭhamatta). Whatever is heard or sensed is merely the heard (sutamatta) and merely the sensed (mutamatta). Whatever is known is merely the known (viññātamatta). This is explained in Ud 1.10 Bāhiya Sutta:
‘The seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known.’ This is how you should train, Bāhiya.

When, Bāhiya, for you the seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known, then Bāhiya, you will not be that. When, Bāhiya, you are not that, then Bāhiya, you will not be there. When, Bāhiya, you are not there, then Bāhiya, you will be neither here nor beyond nor between-the-two. Just this is the end of unsatisfactoriness.
When there is no self to be found one’s experience becomes very simple, direct, and uncluttered. When seeing, there is the coming together of visible form, the eye, and visual consciousness, that’s all. There is no separate “seer.” The seer is entirely dependent upon the seen. There can be no seer independent of the seen. There is no separate, independent subject or self.
This is also the case for the sensory object. The “seen” is entirely dependent upon the eye faculty and visual consciousness. There can be no object seen independent of the eye faculty and cognition. This is the case for all possible sensory objects. There is no separate, independent sensory object.
The same holds true for sensory consciousness as well. “Seeing” is entirely dependent upon the eye and visible form. There can be no seeing independent of the eye and cognition. This is the case for all possible sensory cognitions. There is no separate, independent sensory consciousness.
It’s important to understand this experientially. Let’s take the straightforward empirical experience of you looking at this screen right now as an example. Conventionally speaking, you could describe the experience as “I see the computer screen.” Another way of describing this is that there’s a “seer” who “sees” the “seen.” But look at the screen: are there really three independent and separate parts to your experience? Or are “seer,” “sees,” and “seen,” just three conceptual labels applied to this experience in which the three parts are entirely interdependent?
The “seer,” “seen,” and “seeing” are all empty and insubstantial. The eye faculty, visible form, and visual consciousness are all interdependent aspects of the same experience. You can’t peel one away and still have a sensory experience — there is no separation. AN 4.24 Kāḷakārāma Sutta:
Thus, monks, the Tathāgata does not conceive an [object] seen when seeing what is to be seen. He does not conceive an unseen. He does not conceive a to-be-seen. He does not conceive a seer.

He does not conceive an [object] heard when hearing what is to be heard. He does not conceive an unheard. He does not conceive a to-be-heard. He does not conceive a hearer.

He does not conceive an [object] sensed when sensing what is to be sensed. He does not conceive an unsensed. He does not conceive a to-be-sensed. He does not conceive a senser.

He does not conceive an [object] known when knowing what is to be known. He does not conceive an unknown. He does not conceive a to-be-known. He does not conceive a knower.
Sensory consciousness can’t be isolated as separate and independent. Nor can any of these other interdependent phenomena. Even the designations that we apply to these various phenomena are entirely conventional, dependent designations. But this doesn’t mean that we should now interpret our experience as being some sort of cosmic oneness or unity consciousness or whatever one may want to call it. That's just another empty, dependent label isn’t it? The whole point of this analysis is to see the emptiness of all referents, and thereby stop constructing and defining a “self.”
The purpose of correctly engaging in the contemplation of selflessness is stated in AN 7.49 Dutiyasaññā Sutta:
‘The recognition of selflessness in what is unsatisfactory, monks, when developed and cultivated, is of great fruit and benefit; it merges with the death-free, has the death-free as its end.’ Thus it was said. In reference to what was it said?

Monks, when a monk’s mind frequently remains acquainted with the recognition of selflessness in what is unsatisfactory, his mind is rid of “I-making” and “mine-making” with regard to this conscious body and externally with regard to all representations, and has transcended conceit, is at peace, and is well liberated.

If, monks, when a monk’s mind frequently remains acquainted with the recognition of selflessness in what is unsatisfactory, his mind is not rid of “I-making” and “mine-making” with regard to this conscious body and externally with regard to all representations, and has not transcended conceit, is not at peace, and is not well liberated, then he should know, ‘I have not developed the recognition of selflessness in what is unsatisfactory, there is no stepwise distinction in me, I have not obtained the strength of development.’ In that way he is fully aware there. But if, monks, when a monk’s mind frequently remains acquainted with the recognition of selflessness in what is unsatisfactory, his mind is rid of “I-making” and “mine-making” with regard to this conscious body and externally with regard to all representations, and has transcended conceit, is at peace, and is well liberated, then he should know, ‘I have developed the recognition of selflessness in what is unsatisfactory, there is stepwise distinction in me, I have obtained the strength of development.’ In that way he is fully aware there.

‘The recognition of selflessness in what is unsatisfactory, monks, when developed and cultivated, is of great fruit and benefit; it merges with the death-free, has the death-free as its end.’ Thus it was said. And in reference to this it was said.
Here we get to the heart of the matter, which is one of the most subtle aspects of the Buddhadhamma. Simply stated: when ignorance ceases, belief in self simultaneously ceases. And when there is no self to be found, then there is no self to die or take birth. This right here is “death-free.” And it is precisely this that the Buddha is declaring when he says to Mogharāja:
Look at the world and see its emptiness Mogharāja, always mindful,
Eliminating the view of self, one goes beyond death.
One who views the world this way is not seen by the king of death.
When one completely abandons the underlying tendencies which give rise to mistaken apprehensions of a self — any and all notions of “I am” — then there is no self to die. This stilling of the “currents of conceiving” over one’s imagined self, and the resulting peace that is empty of birth, aging, and death, is straightforwardly presented in MN 140 Dhātuvibhaṅga Sutta:
‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’ Thus was it said. With reference to what was it said?

Monk, “I am” is a conceiving. “I am this” is a conceiving. “I shall be” is a conceiving. “I shall not be” ... “I shall be possessed of form” ... “I shall be formless” ... “I shall be percipient” ... “I shall be non-percipient” ... “I shall be neither-percipient-nor-non-percipient” is a conceiving. Conceiving is a disease, conceiving is a cancer, conceiving is an arrow. By going beyond all conceiving, monk, he is said to be a sage at peace.

Furthermore, a sage at peace is not born, does not age, does not die. He is unagitated, and is free from longing. He has nothing whereby he would be born. Not being born, how could he age? Not aging, how could he die? Not dying, how could he be agitated? Not being agitated, for what will he long?

So it was in reference to this that it was said, ‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’
Truly, “a sage at peace is not born, does not age, does not die.” In this way, when ignorance ceases, the entire complex of conditioned arising bound up with dissatisfaction also ceases. When all traces of “I-making” and “mine-making” are abandoned through the fully integrated threefold training of ethical conduct, meditation, and discernment, just this is dispassion (virāga). Just this is cessation (nirodha). Just this is extinguishment (nibbāna). Just this is without outflows (anāsava). Just this is not-born (ajāta), not-become (abhūta), not-made (akata), not-fabricated (asaṅkhata), endless (ananta), indestructible (apalokita), and yes, death-free (amata). It is freedom (mutti).

The Recognition of Selflessness and the Seven Factors of Awakening (Satta Bojjhaṅgā)
Sustained, dedicated practice of the recognition of selflessness will gradually create the optimal conditions for the arising of all seven factors of awakening. SN 46.73 Anatta Sutta (abridged):
Here monks, a monk develops the awakening factor of mindfulness accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of dhamma-investigation accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of energy accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of joy accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of tranquility accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of meditative composure accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of equanimity accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go.

It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it is of great fruit and benefit. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that one of two fruits is to be expected: either final gnosis in this very life or, if there is a residue of clinging, the state of nonreturning. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to great good. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to great security from bondage. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to a great sense of urgency. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to dwelling in great comfort.

http://measurelessmind.ca/nirodhasanna.html

The Recognition of Cessation (Nirodhasaññā)
For whom there is neither a far shore,
Nor a near shore, nor both,
Who is free from distress, without ties,
Him I call a brāhmaṇa.

— Dhammapada 385
When the recognition of dispassion is fully developed and realized, and with no self to be found, nothing to be identified with, one realizes the gnosis and vision of liberation (vimuttiñāṇadassana). This is non-referential inner peace (ajjhattasanti). This is the full recognition of cessation. AN 10.60 Girimānanda Sutta:
Now what, Ānanda, is the recognition of cessation? Here, Ānanda, a monk, gone to the wilderness, to the root of a tree, or to an empty place, discriminates thus: ‘This is peace, this is excellent, that is: the calming of all fabrications, the release of all acquisitions, the elimination of craving, cessation, nibbāna.’ This, Ānanda, is called the recognition of cessation.
This is the complete absence of agitation (calita natthi). Ud 8.4 Nibbāna Sutta:
There being no agitation, there is tranquility. There being tranquility, there is no inclination. There being no inclination, there is no coming or going. There being no coming or going, there is no passing away or arising. There being no passing away or arising, there is neither a here nor a beyond nor a between-the-two. Just this is the end of unsatisfactoriness.
This is the calming of all specific fabrication and volitional intention. MN 140 Dhātuvibhaṅga Sutta:
One does not form any specific fabrication or volitional intention towards either existence or non-existence. Not forming any specific fabrication or volitional intention towards either existence or non-existence, he does not cling to anything in this world. Not clinging, he is not excited. Unexcited, he personally attains complete nibbāna. He discerns that, ‘Birth is ended, the holy life fulfilled, done is what had to be done, there is nothing further here.’
This is the freedom of absence which is revealed through the complete recognition of selflessness. Ud 1.10 Bāhiya Sutta:
‘The seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known.’ This is how you should train, Bāhiya.

When, Bāhiya, for you the seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known, then Bāhiya, you will not be that. When, Bāhiya, you are not that, then Bāhiya, you will not be there. When, Bāhiya, you are not there, then Bāhiya, you will be neither here nor beyond nor between-the-two. Just this is the end of unsatisfactoriness.
This is noble liberation which is the elimination of craving and clinging. MN 106 Āneñjasappāya Sutta:
This is death-free, namely, the liberation of mind through not clinging.
This is the effortless clarity of consciousness which is non-abiding and not established (appatiṭṭha viññāṇa). SN 22.53 Upaya Sutta:
When that consciousness is not established, not increasing, not concocting, it is liberated. Being liberated, it is steady. Being steady, it is content. Being content, he is not excited. Unexcited, he personally attains complete nibbāna. He discerns that, ‘Birth is ended, the holy life fulfilled, done is what had to be done, there is nothing further here.’
There is no more seeking of any kind. There is no more personal agenda. There is no identifying with any phenomena or turning anything into a fixed reference point. There is no “here” nor “beyond” nor “between-the-two.”
The awakened mind is measureless (appamāṇacetasa), free from any sort of measuring (pamāṇa). In evocative terms, an awakened one is deep (gambhīra), boundless (appameyya), and fathomless (duppariyogāḷha). Utterly free from any reference to specifically fabricated consciousness (viññāṇasaṅkhayavimutta). “Gone” (atthaṅgata), the measureless mind is untraceable (ananuvejja) even here and now. It doesn’t abide in the head, or in the body, or anywhere else for that matter. It doesn’t have size or shape. It’s not an object or a subject.
Just as the sky is formless and non-illustrative, the measureless mind is non-illustrative and non-indicative (anidassana). This effortless clarity is unmediated by any specific fabrication or volitional intention. It is unaffected knowing: The seen is merely the seen (diṭṭhamatta). The heard is merely the heard (sutamatta). The sensed is merely the sensed (mutamatta). The known is merely the known (viññātamatta). But there is no you there. Of course, this liberating gnosis and vision can’t adequately be pointed out or indicated by words alone. It is to be individually experienced (paccatta veditabba).

The Recognition of Cessation and the Seven Factors of Awakening (Satta Bojjhaṅgā)
Sustained, dedicated practice of the recognition of cessation will gradually create the optimal conditions for the arising of all seven factors of awakening. SN 46.76 Nirodha Sutta (abridged):
Here monks, a monk develops the awakening factor of mindfulness accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of dhamma-investigation accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of energy accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of joy accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of tranquility accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of meditative composure accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of equanimity accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go.

It is in this way that the recognition of cessation is developed and cultivated so that it is of great fruit and benefit. It is in this way that the recognition of cessation is developed and cultivated so that one of two fruits is to be expected: either final gnosis in this very life or, if there is a residue of clinging, the state of nonreturning. It is in this way that the recognition of cessation is developed and cultivated so that it leads to great good. It is in this way that the recognition of cessation is developed and cultivated so that it leads to great security from bondage. It is in this way that the recognition of cessation is developed and cultivated so that it leads to a great sense of urgency. It is in this way that the recognition of cessation is developed and cultivated so that it leads to dwelling in great comfort.


Thusness and I have found Tommy M.'s writings on the Facebook group "Useful Talk" to be well written with great clarity of insight and experience. Tommy is a seasoned practitioner who participates as a moderator in Daniel Ingram's online community Dharma Overground. He had recently started a blog with very good and practical advises, Methods of Awakening

Here is a compilation of some of his postings (not in particular order):

I realized tonight that I've replied to several posts but never actually introduced myself, and given that I tend to be a wordy and annoyingly verbose writer who's style can sometimes present an air of authority, I figured it'd be useful to say hello and clear a few thing up in case my replies are taken as anything other than opinion.

My name's Tommy, I have a practice history of around 15-16 years in various traditions, methods and techniques ranging from Buddhism to Magick. I enjoy helping people with their practice if I can, as well as learning more about my own practice and how to live a better, happier and more helpful life. It's that simple, I'm no authority and I don't claim to be an expert in anything; what I say is based on experience, not on what I've read in a book or online or heard from someone else, my current practice is (loosely) within Buddhist models although I tend towards a more freestyle approach. Basically: if it works, use it.

Yeah, this probably comes off as some egotistical, "look at me" thing, but it's not the case and is certainly not the intent with which I post this. I just know that my way of writing can make me seem like a bit of a prick to some and wanted to point this out before I continue to post. I hope you all manage to find an end to suffering, stress, tension, unhappiness or whatever it is that you're seeking and am happy to be a member of the community with you all. Peace.

......

Thanks Nick, I appreciate the invite and look forward to contributing in any way I can.

I’ll answer the questions first of all and then do the whole introductory thing, but feel free to ask whatever you like if there’s anything else you’d like to know and I’ll try to answer as quickly as I can.

1) Is there a 'me', at all, anywhere, in any way, shape or form? Was there ever?

Nowhere to be found, and there never has been.

2) Explain in detail what the illusion of separate self is, when it starts and how it works.

In the moment we’re born, we begin to experience the world as something which is not “this” or not what seems to be experiencing “this”; a basic psychological mechanism is set-up that creates the fundamental duality of “this” and “that” which is usually described in terms of survival as “approach” and “avoid”: We approach that which is pleasant and helpful to “this” and avoid that which is unpleasant or harmful to “this”. Although required for our survival and development as a species, this duality is what allows for the sense of an “I”, a separate “this” which experiences a separate “that”, to occur and so leads to the creation of a subject and an object. It’s this fundamental flaw in the perceptual process that, simply through ignorance of how a self was never actually anywhere to be found, allows the self to arise and also to be perpetuated.

That basic misperception is then reinforced throughout our lives due to this dualistic condition being the norm for the majority of the world, and we’re taught to experience the world in terms of spatial dimension, of separation and objectification. Why? Because human beings are actually just big fucking monkeys who figured out how to write down and communicate abstract thoughts; thought is where the self tries to hide out, pretending that those thoughts belong to someone and that there’s someone who decides to “think” them at any point. Yet, when we look and see if any of those thoughts are any different to one another, or if they’re somehow special, permanent or appearing ‘from’ a ‘thinker’ somewhere, what do we find?

As long as we live with the unquestioned assumption that “I”, as an independently existing, permanent self, exist in any way we will be tied to a life of suffering based on that fundamental push/pull of duality. To make matters worse, we literally do it to ourselves and it’s cessation requires no more than the clear seeing of what is actually here!

3) How does it feel to see this?

One word sums it up for me: Clarity. When that realization first occurs, it is quite literally beyond imagination how clear, pristine and vivid the world is seen to be and how it has always been. You’re still there, as this body doing what it does, but there’s a tangible feeling of freedom as the weight of identification, which is a literal but apt way to describe it, drops away for the last time.

4) How would you describe it to somebody who has never heard about this illusion.

It’s literally like waking up from a dream on a warm summer morning.

5) What was the last bit that "pushed you over" and made you see through the illusion of self?

Due to my situation at that time, I had been contemplating how all things are impermanent and subject to change. It became clear that the only constant I could find in my life was change and it occurred to me that even this sense of “I” wasn’t excluded from that, so I looked closer: it was just one thought, then another thought, then another one ad infinitum and then...BOOM. After that, the whole world just seemed to open up in this completely different way and life was never the same again.

Introduction:

I’m an average joe from just outside of Glasgow who’s been involved in the whole spiritual journey malarkey for about 15 years now. My practice history ranges from Buddhism to Chaos Magick, although I’d describe my overall approach as basically freestyle and syncretic , but with an emphasis on the Buddhist models simply because they’re the clearest and least dogmatic (at root) I’ve ever come across. In the end, what I’m most interested in is the nuts and bolts of meditation techniques, the mental postures involved in these sorts of practices and investigations, and finding a way to present them free from any specific spiritual or psychological model.

I first realized not-self in early 2009, it became a turning point in my entire practice and led to the most clear and obvious permanent perceptual change I’d ever experienced. Since then, I’ve maintained a practice in vipassana, a Buddhist insight practice which uses bare attention to momentary sensation to investigate the nature of reality, which has led to further shifts in the way I experience the world. I currently participate and moderate on the “hardcore dharma” site, The Dharma Overground, and also write a blog called “Methods of Awakening” which is my attempt to describe the phenomenological basics involved in the techniques available, from various traditions, to allow a person to realize their true nature.

As you’ve probably noticed, I tend to write in a quite verbose and particular way but I do so for a reason: Clarity in communication. It can sometimes come off as condescending or arrogant, and my tendency to be quite upfront and direct in general probably doesn’t help that. I know this might seem like a strange thing to add in an introduction, but I’ve found from experience that my style of writing can be taken the wrong way at first by those who don’t know me. It’s for this reason that I wanted to mention this and to say that, with wholehearted sincerity, I never, ever mean any harm nor personal insult when I post, even though I can seem quite confrontational at times. My greatest interest in life is to put an end to the fundamental suffering wrought by ignorance, for myself and my fellow beings in this world.

Anyway, I’m hoping that this epic 1,000+ word post will provide a sufficient introduction and prove my credentials, so to speak, but as I said at the start, please feel free to ask whatever you like and I’ll get back to you asap. Again, thanks to Nick for the introduction to the site and to the rest of the admins involved in operating this site; to see others engaged in the noble cause of ending suffering is an inspiration and I’m more than happy to be a part of that in any way I can.

Peace y’all and may you end suffering in this lifetime.

Tommy

......

Perception could be described as the coming together of sense consciousness with it's corresponding point of contact and sense object, i.e. ear-consciousness, hearing and sound = perception of sound; it becomes apparent through observation that there is no distinction between the process of hearing and the sound heard, any division between the two is entirely implied by some thought via belief or some unquestioned assumption about what reality 'is'. If this is experienced clearly through direct observation, attentiveness or mindfulness (done properly) of this moment-by-moment process of sensate contact - not simply through an intellectual cognition or initial insight into what it truly means to experience no sense of a self/Self/Soul/agent/do-er/center-point/Astral Voodoo Dropkick Monster/whatever - then the duality breaks down further and another level of experiencing presents itself, vivid and immediate, just as it always has been. Yet even though that mode of experiencing is, in my opinion, far preferable to any other way of living, it seems possible to go beyond even that! Although by that point, such distinctions - not just intellectually but experientially, as actuality presenting itself, just part of this luminous interplay of sensations - no longer occur and so to even describe it as such would be misleading. Suffice to say, it's pretty fucking cool.

Please understand that I don't mean that comment about "intellectual cognition or initial insight...etc" in any derogatory or insulting sense, I'm just being upfront about what I see and read here sometimes. It's not as simple as having just "become liberated" or "awakened" or any of those labels for what is obviously a worthwhile realization; I've been there too and thought I was King Shit, how "I Am Everything & Everything Is Me" and all that bullshit where you think you've finally cracked it, only to have reality kick you in the ass with a lesson in why it sucks to have to deal with the push/pull of a continuing, albeit subtle at first, duality between subject and object. I’m not saying I’m anything special, an expert, authority or some super-enlightened teacher or whatever, I’m just a guy who’s been doing this for a while and found out that this shit goes waaaaaayyyyyy further than you might think. When I use phrases like “beyond imagination”, I mean them literally and with total sincerity; if you’re contented to be where you’re at, so to speak, that’s absolutely fine and I support that 100%, however my ongoing experience has convinced me that, although you’ve see that there never was such a thing as a self, the metaphorical rabbit hole is deeper than some smart-arsed comment I can’t think of right now.

......

Inges, I didn't mean to imply that you or anyone else on here had only experienced an intellectual cognition, I was indicating that such a level of understanding is quite easy to come upon but that it's very different, as you know, from experiential realization.

When I say that "duality breaks down further", I mean that literally; although you've seen through the illusion of a self, there is undoubtedly still a subtle, or perhaps not-so-subtle imputation of a subject/object which is created, at it's most gross and obvious level, by a lack of clarity with regards to the arising of emotion/affective feeling. In comparison to how you experienced the world "before", this current level of clarity and non-dual awareness seems incredible, but it becomes 'normal' after a while; those habitual tendencies to reify a subject to the apparent objects will recur until you’ve eliminated the fundamental ignorance which leads to their arising. Note too, when I use the term “ignorance”, I don’t mean it in a insulting way, I’m using it in the sense it’s used in Buddhism to indicate a lack of insight into the nature of things.

Continuing to examine and investigate your experience, just as you have, will continue to reveal more and more layers of belief, conditioning, volitional formations and unquestioned assumptions about experience to be dissected and seen for what they are: Mental fabrications. I know that my suggesting that, somehow, you’re not “there” yet might seem insulting or arrogant, and perhaps it is, but I’d ask you to look closer at who or what it is that’s “insulted by” the suggestion.

“Then you write:
---"Yet it seems possible to go beyond even that! "--
but you don't explain where, what and how. Can you say more about that?”

To say that it seems “possible to go beyond even that”, is admittedly inaccurate as it implies that there is any sense of a “that” or “this” or anything involving location, direction, dimensionality or space. I’ll describe a brief overview of how things have progressed for me, experientially, since initially realizing Anatta:

Seeing through the illusion of self is like opening the door into wonder, but taking your first tentative steps into that amazing clarity and vividness leaves you blinded somewhat. You think that you’ve made it through and experienced “awakening” or “enlightenment” ‘cause it’s like you’ve woken up from the dream that “you” even existed in the first place...it’s like the seconds after you wake up on a sunny morning, not knowing who or where you are, or what the day holds, everything fresh and new...but your eyes become accustomed to the ‘light’ and you begin to see that, rather than being anywhere “else”, you’re still right where you were but with this new understanding and clarity. As you wander through this seemingly new world, you meet others and you start to reify this new “identity”, this “I without an I” if you like, like a hollow mould onto which you carve your new life as “liberated”, or “enlightened”. Slowly but surely though, the old habits come back and you find yourself getting pissed off at people, being annoyed by current events, emotionally perturbed by day-to-day disagreements, but all this while telling yourself, like a mantra, “there’s no “me” there to feel this way so I don’t need to deal with it”. Continuing to investigate my immediate sensate experience, seeing how there is no subject to be found, that permanence and change are only imputations of mind, and how clinging/craving any of ‘this’ just led to the same cycle of bullshit eliminated even that; thought, feeling, identity, Self, Soul, agent, do-er, feeler, no affective emotional qualities whatsoever, just this complete stillness, peace and absolutely no sense of mental ‘movement’.

But ‘further’ still, recently the entire construct of body and mind as having any sort of objective existence began to dissolve entirely! To experience the world as the world experiencing itself, so to speak, direct and intimate, like living life in High-Definition, even the sense of existing as this physical form drops off completely; not that the body isn’t still ‘here’ and doing it’s thing, but it’s experienced as a dance of instantaneous, self-liberated, luminous sensation, not as “the body” or “the mind”. Yet things continue to deepen, to develop and change without any effort on “my” part, just this dance of creation doing what it does. Please note that I am using these words literally, when I say that the mind and body ‘drop away’, they appear to do so and all that’s left is what I can only describe as 'pure experiencing'.

Does that give any sort of indication what I’m talking about? I’m not trying to say I’m any sort of expert, all I can ever know is my own experience but certain things in how others communicate their insights take on a completely different level of clarity after you’ve been there too.

......

Lisa, when I use the word "experiencing" I am simply referring to basic sensate perception, i.e. seeing, hearing, smelling, tasting, touching, & thought. Even after a 'shift' into an entirely new perceptual experience, the world continues to be experienced as these six streams of consciousness; sense consciousness itself is equally transient, empty and self-liberated, but it's arising is still dependent on conditions. Any better? :)

......

Jackson, I really like the way you describe this here: "The perceptual experience is a complete unitary gestalt." I often use the term "gestalt" when trying to describe the complete unification of the sense-field that occurs, however it fascinates me that even the apparent unity itself can be broken by observing how the non-simultaneous nature of perception is illusory too; in other words, it all seems to be happening at once, no sense of any passage of time or continuity between one moment and the next. Wonderful fun!

......

It seemed much more fragile & thin when I first began to encounter it, but it's just the absence of any stability or anything for "me" to cling to that makes it seem 'thin' or somehow insubstantial. I no longer experience 'this' reality, as in the way things were experienced prior to the elimination of the sense of being, and haven't done so for at least six weeks, and the memory of what it was like to live any other way seems so distant that it's like remembering a dream. You'll almost certainly have experienced this at some point in your life, but to live it 24/7 is really quite something & well worth it.

......

Delma, I tend to avoid framing my practice within the Actualist model for a number of reasons. If you're familiar with the festival of butthurt that happens on the DhO every time the subject comes up, you'll know what I mean. The term "cessation of being" is, as far as I know, more of a Buddhist thing but it's an adequate description regardless of tradition.

......

Lisa, it's hard to describe purely because I know that it's easy to confuse with lots of other things depending on where you're at. The sense of being, as I'd describe it anyway, is that fundamental sense of existence which underlies every experience. It's what remains once the self has been seen through, but it still implies some sense of a subject or something which seems to be aware of this experience as it happens and so still implies a false duality.

......

I wasn't looking to add anything, I just find your inability to discuss the practical aspects of meditation & your insistence on the whole 'nothing need be done' to be laughable, not to mention unhelpful given the context you're posting in. I'm not saying you're 'wrong' in saying that there is nothing to be done, but you seem to be unable to grasp the fact that such a realization, even in your own experience, requires 'effort' at some stage simply by the application of attentiveness/mindfulness to ones immediate experience.

......

Feelings can only appear in relation to an object which is not clearly experienced via the six sense doors. They are always feelings ABOUT something and their appearance is part of what leads to the creation of a subject, an “I”, who is there to experience this apparent object, that which is perceived as “not I”.

When there is no subject to be found, how is it that objects continue to be perceived?

What’s still implying that “you” have control over any of this experience called “life”?

What’s still hiding in the shadows, pretending it’s something other than it really 'is'?

If you were to drop dead right now, what would actually change in the world?

Just a few things to consider if you're still interested in unraveling the knot...

......

There is no subject whatsoever beyond it's imputation, whether genuine or otherwise. If you still experience ANY sort of sense of an observer or subject or even a body to whom this is happening, you're not done and there are still a LOT of knots to be unraveled.

......

I write a blog called "Methods of Awakening" which may be of interest to some of you, I'm still in the process of finishing up about 10+ articles to post so forgive the sparseness at present.

My focus is on practical, down-to-earth, bullshit-free techniques and methods available, from various traditions, which can allow a person to develop further insight into their experience and free themselves from the ignorance which prevents us from seeing clearly. I'm not a teacher or any sort of expert, what I write about is from empirical experimentation and personal experience over several years, so please don't take my opinion as any sort of authority. I just figured some people may find some use in this particular article.

......

Apperception, depending on the context it's used in, could be described as being direct perception of that instant of sense contact before the mind develops a feeling (positive, negative or neutral) about some stimuli and then subsequently labels/conceptualizes it. What you're describing as "direct experience" here, particularly the mention of "realness" and the completely different way of experiencing, sounds to me like you've probably encountered apperception. That way of experiencing becomes the baseline at one stage in practice and is such a hugely different, not to mention freeing, way to live that it's literally beyond imagination, purely because to apperceive a 'thing' can't be imagined, only experienced directly.

......

While the initial realization of anatta (not-self, rather than no-self), may bring about a period of apperception, normal perception tends to return, albeit different in some way, due to the still existent subject/object split. Apperception in the sense I'm using it is entirely devoid of ANY sense of "me" even existing AT ALL, not simply the recognition of "my" illusory nature. When apperception is occurring, there is literally no sense whatsoever of anyone who sees, or hears, or thinks. While you've had a glimpse of what that's like, the actual experience of it as the baseline of functioning is very different, much clearer, self-luminous and so, so immediate and direct. I don't think that "apperception" is being discovered at LU to be honest, although that's not to say that people aren't perhaps encountering it to some degree, but I'm pretty certain that no one so far who's come to this via LU has penetrated that far...yet.

......

That's a fair point, and thank you for your honesty. I do tend to question people quite openly about this, calling people out on what they're saying and taking a more upfront approach than what's common within the whole 'spiritual' thing, but that's because having people call me out on my own bullshit in the past has led to major re-evaluations of fundamental misunderstandings which I'd neglected to investigate. Don't get me wrong, I'm not accusing anyone of bullshitting or making false claims, it's just that things can get very, very confusing at times and there are lots of time-wasting 'wrong-turns' one can make. Obviously there's a lot to be said for going off the beaten track, I'm not disregarding the importance of excursions along the way, but, to me at least, this process can be approached much more efficiently with good techniques/methods, discipline and strong intent. Either way, I'll make it quite clear that I NEVER ever post with any ill-will or with the intent to harm another in any way.

......

A verse I wrote the other night...

There is seeing, but no one sees.
The windows open into an empty room.
Even the walls cannot be found here.
(Garab Dorje)


Also see: Color, Sound, Lights and Rays
Rainbow Body and Thusness's Advice to Me
Clarifications on Dharmakaya and Basis by Loppön Namdrol/Malcolm
Clarifications on the Term "Rigpa"
Dzogchen vs Advaita, Conventional and Ultimate Truth


(On the definition of Turiya: http://en.wikipedia.org/wiki/Turiya)


Here is another awesome collection of postings by asunthatneversets (Kyle Dixon) which I and Thusness think are well expressed. Also check out Kyle's other posts: http://awakeningtoreality.blogspot.sg/2012/03/sun-that-never-sets.html


A kind admin of Dharmawheel, Astus, helped me salvage some great posts in an old (closed) topic 'Turiya vs Dzogchen':


Re: Turiya VS. Dzogchen


Postby asunthatneversets » Sun Apr 22, 2012 9:56 pm


    mr.marigpa wrote:
    So the TM practitioner with stable witnessing in waking and sleeping just has really good dualistic mindfulness?


The state or position of being firmly established in "the witness" is merely being stabilized in the alaya(kun gzhi). The term "witnessing" in and of itself suggests observing phenomena from a particular standpoint. Stable witnessing is a state of detachment, In being firmly established in the "witness" phenomena appear as they normally do except there's no feeling of it being "me" or "I". The "me"(or 'that' which witnesses) is posited to be something other. So in witnessing, the body and other phenomena appear detached from the "knower". And 'that'(pure knowingness) which is disconnected is then posited to be beyond anything "knowable" because it is that which knows. 'That' which knows(pure knowingness/awareness) is considered to be a substantiated and localized substratum(even though it is considered to be formless) and for that reason it is the alaya. To describe this state, an analogy of a movie patron viewing images on a theater screen is sometimes used.


The witnessing state is equivalent to stabilized œamatha (shiné), once œamatha is stabilized one is essentially proficient in "really good dualistic mindfulness" (as you said). After stabilized shiné, next step is released shiné and once released shiné is achieved and stabilized, one is said to be officially practicing dzogchen.


"When you have achieved released shiné and remain in the continuation of this state, you have finally become a dzogchen practitioner."

- Chögyal Namkhai Norbu

Even those proficient in advaita vedanta downplay the witnessing state as dualistic, as shown in this dialogue between Nisargadatta Maharaj and a questioner.


Q: Well, you told me that I am the Supreme Reality, I believe you. What next is there for me to do?

M: I told you already. Discover all that you are not. Body, feelings, thoughts, ideas, time, space, being and not-being, this or that - nothing concrete or abstract you can point out is you. A mere verbal statement will not do - you may even repeat a formula endlessly without any result whatsoever. You must watch yourself continuously - particularly your mind - moment by moment, missing nothing. This witnessing is essential for the separation of the self from the not-self.

Q: The witnessing - is it not my real nature?

M: For witnessing, there must be something else to witness. We are still in duality!

Q: What about witnessing the witness? Awareness of awareness?

M: Putting words together will not take you far. Go within and discover what you are not. Nothing else matters.

So yes a TM practitioner with stable witnessing in waking and sleeping essentially has excellent dualistic mindfulness.


asunthatneversets   

    
    Posts: 510
    Joined: Mon Nov 28, 2011 10:30 pm   

Top


Re: Turiya VS. Dzogchen


Postby asunthatneversets » Sun Apr 22, 2012 11:54 pm

I found this description of turiya which is essentially a description of being firmly established in the alaya. It elaborates on how one can solidify witnessing by transcending the position of merely observing sensory phenomena, to firmly witnessing the 3 states of waking, dream and deep sleep (as a whole) in a detached witnessing manner. Turiya seems to be the perfected witnessing state, which is still equivalent to ignorance(avidya) as far as dzogchen is concerned.

The following is an in depth description of being firmly established in the alaya:


"Our fundamental state of true self-knowledge is sometimes described in advaita vedanta as the state of 'wakeful sleep' or 'waking sleep' (jagrat-su?upti in Sanskrit, or nanavu-tuyil in Tamil) because, since it is a state in which we experience no duality, it is a thought-free state like sleep, but since it is at the same time a state in which we experience absolute clarity of self-knowledge, it is also a state of perfect wakefulness.


Since this state of 'wakeful sleep' is beyond our three ordinary states of waking, dream and deep sleep, in advaita vedanta it is also sometimes referred to as the 'fourth state' or turiya avastha. Somewhat confusingly, however, in some texts another term is used to describe it, namely the 'fourth-transcending' or turiyatita, which has given rise to the wrong notion that beyond this 'fourth state' there is some further 'fifth state'. In truth, however, the non-dual state of true self-knowledge is the ultimate and absolute state, beyond which no other state can exist.


Since it is the absolute state that underlies yet transcends all relative states, true self-knowledge is in fact the only state that really exists. Therefore in verse 32 of Ulladu Narpadu Anubandham Sri Ramana Maharshi says:


For those who experience waking, dream and sleep, [the real state of] 'wakeful sleep', [which is] beyond [these three ordinary states], is named turiya [the 'fourth']. [However] since that turiya alone exists, [and] since the three [states] that appear [and disappear] are [in reality] non-existent, [the one real state that is thus named turiya is in fact] turiya-atita [that which transcends even the relative concept that it is the 'fourth']. Be clear [about this truth].


Our fundamental and natural state of 'wakeful sleep' or true non-dual self-knowledge is described as the 'fourth' only to impress upon us that it is a state that is beyond our three ordinary states of waking, dream and sleep. However, when we actually go beyond our three ordinary states by experiencing our fundamental state of true self-knowledge, we will discover that this fundamental state is the only real state, and that our three ordinary states are merely imaginary appearances, which are seemingly superimposed upon it, but which in reality do not exist at all. Therefore, though it is sometimes called the 'fourth state', the state of true self-knowledge or 'wakeful sleep' is in fact the only state that truly exists.


Hence, since the term turiya or the 'fourth' implies the existence of three other states, it is actually not an appropriate name for the only state that truly exists. Therefore, though the true state of 'wakeful sleep' is named turiya, it could more appropriately be named atita, 'that which transcends'.


In other words, since it is the one absolute reality and is therefore completely devoid of all relativity, it transcends not only the three relative states of waking, dream and sleep but also the equally relative concept that it is the 'fourth' state. This is the reason why it is also described as turiyatita, a term that literally means 'that which transcends the fourth'.


The above verse was composed by Sri Ramana as a summary of the following teachings that he had given orally and that Sri Muruganar had recorded in verses 937 to 939 of Guru Vachaka Kovai:


When all the states [waking, dream and sleep], which are seen as three, disappear in sages, who have destroyed ego [the self-conceited sense of being a separate individual], turiya [the 'fourth'], which is the exalted state, is that which predominates in them excessively as atita [that which transcends all duality and diversity].


Since the states [waking, dream and sleep] that huddle together [enveloping us] as the three components [of our life as an individual consciousness] are mere apparitions [that appear and disappear] in the non-dual atita [the one all-transcending state], [which is] the state of [our real] self, [which is known as] turiya [the 'fourth'], [and] which is pure being-consciousness ['I am'], know that for those [three illusory states] [our real] self is the Adhi??hana [the single base upon which they appear and disappear, and] in which they [must eventually merge and] become one.


If the other three [states] were fit [to be described] as real, [only then would it be appropriate for us to say that] 'wakeful sleep', [which is the state of] pure jnana [knowledge], is the 'fourth', would it not? Since in front of turiya [the so-called 'fourth'] those other [three states] huddle together [that is, they merge together and become one], being [revealed to be] unreal [as three separate states], know that that [so-called 'fourth' state] is [in fact] atita [the transcendent state], which is [the only] one [real state].


Whereas the reality of our fundamental state of true self-knowledge is absolute, the seeming reality of our three ordinary states is merely relative — relative only to our mind, which alone knows them. However, when we experience the absolute state of true non-dual self-knowledge, we will discover that our mind was a mere apparition that never truly existed. Therefore when the phantom appearance of our mind is thus dissolved, all our three relative states of waking, dream and deep sleep, which are mere figments of our imagination, will dissolve along with it. After this dissolution of our mind, all that will remain is our natural state of 'wakeful sleep', the peaceful and non-dual state of absolute true knowledge."


Rigpa(vidya) is of a different flavor, in rigpa the localized substratum(or abiding background) is empty and for this reason it(rigpa) is primordially unstained by any distinctive notions or characteristics. Though rigpa(vidya) can't be accurately described (for purposes of allowing one to get an idea of it's nature) it is sometimes said to be akin to space itself.


asunthatneversets   

    
    Posts: 510
    Joined: Mon Nov 28, 2011 10:30 pm   



Re: Turiya VS. Dzogchen


Postby Malcolm » Mon Apr 23, 2012 12:55 am

    mr.marigpa wrote:Would you please define consciousness and its relationship to rigpa?



Consciousness arises from the admixture of the karmic winds with the tsal energy of rigpa.



    So the nature of Dharmakaya is emptiness and rigpa? Does it have any other elements?



The dharmakaya is endowed with light in conformity with it’s essence, emptiness and it’s nature, clarity.


    What happens to consciousness when we are resting in rigpa?



When we are in the state of being in instant presence or rigpa, at that moment consciousness subsides.


    So the TM practitioner with stable witnessing in waking and sleeping just has really good dualistic mindfulness?



So it would seem, since they do not have the knowledge of rigpa.




Re: Turiya VS. Dzogchen


Postby xabir » Mon Apr 23, 2012 2:03 pm


    trevor wrote:If witnessing is alaya, then what does it mean from dzogchen point of view when it collapses? It's said to be unstable and is supposed to collapse automatically over time.

    Greg Goode describes the process in interview:

        NDM: When this witness collapsed was there an energetic component to this at all? Anything unusual occur?


        Greg Goode: It happened suddenly. It happened when I deeply realized that all separation between self and other, all objectivity, was a set-up. Even the witness. It was like a benevolent con job.


        The witness is inherently unstable. Yes, it does allow you to see through the false claims of separation that everything else has. But it accomplishes this by reinscribing in a very subtle way the very same separation.


        When I saw this, the con job was revealed. It was as though the "gaps" between seer and seen became consciousness.


        In a flash, the structure of the witness and its arisings became dismantled. There was an energetic occurrence, like a flow of sparkles or heat flowing up form my fingers through the heart area and out of the top of my head.


        This flow lasted for about 90 minutes and then settled down and vanished. But the separation has never returned. The other dualities that go along with the witness-gestalt have never returned either, such as the feeling of "this ... this ... this" or the sense of coming and going, or the feeling that anything is being seen. None of it ever returned.

        NDM: Didn't Atmananda say that just being stabilized as the witness is enough for moksha? What about residual samskaras? Can one escape samsara with samskaras or still acting on certain types of negative vasanas?

        Greg Goode: Yes, Sri Atmananda has said several times that the witness is enough for moksha. Because of possible copyright considerations, I won't quote Sri Atmananda, but See Atmananda's NOTES, Sections 125, 205, 884, 906, 913, and 1283.


        NDM: Would you say that when the witness collapses, this is the end of the journey or is there more to this?


        Greg Goode: When the witness collapses, one is free from language, reference and the dualistic assumptions required for "pointing." You might experience things as objectless love and radiance. But again, those very words are from a particular vocabulary that might or might not assemble itself for you. You won't have any sense that language hooks on to anything. In this realization there is freedom from the very path itself. I call this freedom "joyful irony" and talk about it a lot in my new book. In this freedom, you will find yourself using language without believing language. Your freedom is non-referential.


        Because of this, you won't be able to find a governing spiritual standard that dictates "you are finished" or "you still have development ahead of you."



Greg Goode describes a path of deconstructing objectivity by subsuming all perceptions to be One Awareness through the direct path pioneered by Advaita teacher Sri Atmananda. Through this investigation subject-object duality is subsumed into Brahman (subsuming objects into perceptions into the Awareness itself). Even though the Witness collapses into non-dual awareness free of subject-object division, it is still substantial non-duality. Whereas Dzogchen is about insubstantial (empty) non-duality. A further step from where Greg comes from would be to deconstruct the subjectivity and "One Awareness" or Brahman itself and that is where Buddhism and the teaching of anatta start to come in.


An article I wrote comparing insubtantial and substantial non-duality: http://awakeningtoreality.blogspot.sg/2011/08/substantial-and-insubstantial-non.html


P.s. Turiya (the fourth state) falls under the category "Self-Realization" in my article. Turiyatita (the state beyond the fourth) is substantial non-dualism after the collapse of the Witness. Turiyatita is the furthest that Advaita Vedanta (traditional and neo) and Kashmir Shaivism brings you.




Re: Turiya VS. Dzogchen


Postby asunthatneversets » Tue Apr 24, 2012 1:53 am


    mzaur wrote:

        asunthatneversets wrote:Rigpa(vidya) is of a different flavor, in rigpa the localized substratum(or abiding background) is empty and for this reason it(rigpa) is primordially unstained by any distinctive notions or characteristics. Though rigpa(vidya) can't be accurately described (for purposes of allowing one to get an idea of it's nature) it is sometimes said to be akin to space itself.




    Abiding background is pure awareness separate from phenomena, right? Brahman or Self. Could you clarify what the bold means? Advaita defines Brahman as empty of attributes, but I surmise you are using empty in a different way.

    I think I know what you mean. It's just that I bet some people read these forums and think empty means something different, like how Advaita uses it.



The abiding background can either be (i)awareness separate from phenomena or (ii)awareness merged with phenomena. In either case there is the faculty of awareness which is assumed to be existent. Advaita defines Brahman as being empty of attributes because it is 'that' which knows(the knower). The "knower" is attributeless because through investigation it is unaccounted for in anything perceivable or knowable. In advaita the term neti-neti is implemented (to discover this faculty) which means "not this, not that". So using this negative approach one disavows every conceivable aspect of one's experience until the "knower"(awareness) itself is all that remains. The process is much like; "I am not the body, because I am aware of the body - I am not my thoughts, because I am aware of my thoughts, etc...", so the process retracts into the realm of the formless observer. Since this formless awareness is posited to be unstained by any phenomenal appearance (or designation), it is said to be empty of attributes, unassailable and eternal. Awareness (then still assumed to be embodied) is the atman, and upon actualizing the differentiation between the atman and characteristics which allegedly compose the personal self(jivatman), and external world, the next step is to merge the atman with the brahman(universal self).


Taken from Wikipedia:

"In Hindu philosophy, especially in the Vedanta school of Hinduism it refers to one's true self beyond identification with phenomena. In order to attain salvation/liberation (moksha) a human being must acquire self-knowledge (atma jnana) which is to say realise experientially that one's true self is identical with the transcendent self (paramatman) that is called Brahman."

The merging of the atman and brahman resembles the process involved in buddhism, however the brahman is conceived to be an ultimate suchness. Brahman is sometimes referred to as the Absolute or Godhead which is the Divine Ground of all being. Whereas in buddhism, no such ground nor ultimate suchness exists.


This "ground of all being" is referred to in dzogchen as the alaya. About this Jigme Lingpa states:

"If... when you examine that which abides, the mere reflexive luminosity (rang gsal) of the alaya-vijnana comes up as truly accomplished, then you approach the mistake of the Anekantavada mind-only doctrine."

Jigme Lingpa sets out what he understands the Anekantavada position to be(which mirrors the sentiments of advaita vedanta);

"We hold that the outer object does not exist, and the awareness that apprehends it does not exist either. The awareness that realizes the apprehender and apprehended as nondual is a reflexive awareness and a reflexive luminosity. This is designated as truly existent. This is the alaya-vijnana. Actions and their result are based on it."

The Anekantavada position is criticized for attributing reflexive awareness with true existence. The terms reflexive awareness and reflexive luminosity are often used in the Great Perfection, and figure frequently in the Longchen Nyingtig texts themselves. Jigme Lingpa cannot criticize the use of the terms themselves. He must object to the designation of them as being truly established, that is, existent. As the passage from the Khyentse Melong suggests, this is also a criticism of the position that holds the alaya-vijnana, the basis of consciousness, as the basis of both samsaric and nirvanic awareness. For Jigme Lingpa, and his Seminal Heart sources, the alaya-vijnana is samsaric in nature, a result of delusion and separation from the ground...."


This is why the distinctions between the two types of basis are employed in Dzogchen, the nirvanic basis known as the ground(gzhi) and the samsaric basis of consciousness, the alaya(kun gzhi). One basis, two paths.


So the term "empty" in the context of this statement,


    asunthatneversets wrote:....in rigpa the localized substratum(or abiding background) is empty and for this reason it(rigpa) is primordially unstained by any distinctive notions or characteristics....



is using 'empty' to show that the notion of a localized abiding substratum is erroneous because it is a dependently originated designation. It is an imputed abstraction born of delusion and is solely the product of misconstrued illusory faculties of mind, mistaken as inherent aspects of experience. These faculties do not constitute being nor non-being and certainly do not result in a localized and enduring substratum which is subject-to and/or merged in/with experience. Though the brahman is also considered to be nondual, timeless, spaceless etc... it is still considered an enduring suchness which is identified with and considered eternal. The nondual, timeless and spaceless aspects of brahman are imputed characteristics or attributes of this 'suchness'(brahman) which is posited to reside beyond the pale of one's intellect(and limited scope of understanding) because one is indeed 'that'. A description along the lines of(and I paraphrase); It hears but cannot be heard, it sees but cannot be seen, it knows but cannot be known, is used to point to the brahman which implies that one cannot know it, because one is indeed it, just as teeth cannot bite themselves, nor fire burn itself. So it has a flavor of taking your limited and temporal beingness and transforming it into a limitless and eternal suchness.


Œakyamuni Buddha came along and revised this testament of eternal beingness championed by hindus/advaitins proclaiming it wasn't the final truth. He therefore created the doctrine of anatman(anatta) where he essentially stated that those who attest that the atman is equivalent to brahman are still victims of a subtle clinging which prevents them from accessing the ultimate truth. He taught that the alleged state of 'being one with brahman' is merely a re-packaging of one's present state of being, tantamount to simply labeling it as something else. The claim that one is indeed brahman(vast, eternal, undying) is merely an escape which doesn't remove the fundamental delusion (one is fastened to) because one doesn't want to lose oneself. One hasn't let go.


Dzogchen avoids (the perpetual evolution of) this fundamental delusion through the direct introduction of one's true nature, which is the union of clarity(luminosity) and emptiness. So right from the start, the mistaken ground of brahman is forsaken as a delusion. This is an empty cognizance, unestablished and illusory. The aspect of ones nature which is mistaken as an abiding substratum is the clarity of the natural state.


    Namdrol wrote:

        gad rgyangs wrote:there is the irreducible presence of the here and now where we find ourselves.



    It's reducible, thank goodness.

    In any event, what you are talking about is the famous "clarity" aspect of the mind, the famed Descartes trope, "I can doubt everything but that fact that I am doubting". But this hardly constitutes "the fact of the existent".




Xabir shared this insight from Zen Priest Alex R. Weith in the "No-Self And Rigpa" Thread which also addresses the common error of mistaking clarity as an abiding ground:


    xabir wrote:
(quote from: http://awakeningtoreality.blogspot.sg/2011/10/zen-exploration-of-bahiya-sutta.html) Just for the sake of clarification, I would like to make it clear that I never said that "these luminous self-perceiving phenomena which are craving-free and nondual are the Ultimate", if there could still be any ambiguity about that.

    On the contrary, I said that what I used to take for an eternal, empty, uncreated, nondual, primordial awareness, source and substance of all things, turned out to be nothing more than the luminous nature of phenomena, themselves empty and ungraspable, somehow crystallized in a very subtle witnessing position.The whole topic of this thread is the deconstruction of this Primordial Awareness, One Mind, Cognizing Emptiness, Self, Atman, Luminous Mind, Tathagatagarbha, or whatever we may call it,

    As shocking as it may seem, the Buddha was very clear to say that this pure impersonal objectless nondual awareness (that Vedantists called Atma in Sanskrit, Atta in Pali) is still the aggregate of consciousness and that consciousness, as pure and luminous as it can be, does not stand beyond the aggregates.

    Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not my self.' (Anatta-lakkhana Sutta)."

    "What I realized also is that authoritative self-realized students of direct students of both Ramana Maharishi and Nisargadatta Maharaj called me a 'Jnani', inviting me to give satsangs and write books, while I had not yet understood the simplest core principles of Buddhism. I realized also that the vast majority of Buddhist teachers, East and West, never went beyond the same initial insights (that Adhyashanti calls "an abiding awakening"), confusing the Atma with the ego, assuming that transcending the ego or self-center (Aha?kara in Sanskrit) was identical to what the Buddha had called anatta (Non-atma).

    It would seem therefore that the Buddha had realized the Self at a certain stage of his acetic years (it is not that difficult after all) and was not yet satisfied. As paradoxical as it may seem, his "divide and conquer strategy" aimed at a systematic deconstruction of the Self (Atma, Atta), reduced to -and divided into- what he then called the five aggregates of clinging and the six sense-spheres, does lead to further and deeper insights into the nature of reality. As far as I can tell, this makes me a Buddhist, not because I find Buddhism cool and trendy, but because I am unable to find other teachings and traditions that provide a complete set of tools and strategies aimed at unlocking these ultimate mysteries, even if mystics from various traditions did stumble on the same stages and insights often unknowingly. "

    This also means that the first step is to disembed from impermanent phenomena until the only thing that feels real is this all pervading uncreated all pervading awareness that feels like the source and substance of phenomena. Holding on to it after this realization can hower become a subtle form of grasping diguised as letting go.

    The second step is therefore to realize that this brightness, awakeness or luminosity is there very nature of phenomena and then only does the duality between the True Self and the appearences arising and passing within the Self dissolve, revealing the suchness of what is.

    The next step that I found very practical is to push the process of deconstruction a step further, realizing that all that is experienced is one of the six consciousness. In other words, there is neither a super Awareness beyond phenomena, not solid material objects, but only six streams of sensory experiences. The seen, the heard, the sensed, the tasted, the smelled and the cognized (including thoughts, emotions, and subtle thougths like absorbtion states, jhanas).

    At this point it is not difficult to see how relevent the Bahiya Sutta can become.



Bahiya Sutta:
In the seen, there is only the seen,
In the heard, there is only the heard,
In the sensed, there is only the sensed,
In the cognized, there is only the cognized.
Thus you should see that
indeed there is no thing here(subject);
This Bahiya, is how you should train yourself.
Since, Bahiya, there is for you
In the seen, only the seen,
In the heard, only the heard,
In the sensed, only the sensed,
In the cognized, only the cognized,
and you see that there is no thing here,
you will therefore see that
indeed there is no thing there(object),
As you see that there is no thing there,
you will see that you are therefore
located neither in the world of this,
nor in the world of that,
nor in any place betwixt the two.
This alone is the end of suffering.

However this statement could still be misinterpreted as implying that the sensory processes do indeed give way to established objects, which in turn constitute some form of suchness. Such a conclusion would be a grave misunderstanding.

Re: Turiya VS. Dzogchen


Postby Malcolm » Tue Apr 24, 2012 3:20 am


    anjali wrote:

        Namdrol wrote:Cit is alaya, something relative which is dispensible, from the perspective of Dzogchen.



    Ok. Here is a glossary definition of chit from a book of Ramana Maharshi's teachings: "consciousness; this is not the antonym of unconsciousness, it is unmediated self-awareness." Perhaps this is not a typical definition within the Advaita tradition or the one adopted within Dzogchen.

    I'm not a scholar so I wouldn't be able to seriously debate this, but this definition of chit seems to align with what in Sanskrit might be called svasamvedana, or in Tibetan, rang-rig (rang gi rig pa), which has been translated as awareness of itself or self-reflexive awareness.



rang gis rig pa is not svasa?vedana. rang gi rig pa is rang rig. The latter has the genetive particle gi, where as the former was the instrumental particle gis.


Rang gi rig pa i.e. svasa?vedana means knowlege of itself. This is conditioned and relative because it is a self-knowing consciousness. This is mind, not nature of the mind.


so sor rang gis rig pa i.e. atmyavedana means "personal knowledge" and is the basis for rang rig in Dzogchen texts. We find this in constructions common in Dzogchen texts (as well as others) in the term so sor rang gis rig pa'i ye shes, or as Kapstein translates it "personally intuited gnosis". This nature of mind, not mind.


Re: Turiya VS. Dzogchen


Postby asunthatneversets » Wed Apr 25, 2012 12:04 am


    mzaur wrote:

        asunthatneversets wrote:Dzogchen avoids (the perpetual evolution of) this fundamental delusion through the direct introduction of one's true nature, which is the union of clarity(luminosity) and emptiness. So right from the start, the mistaken ground of brahman is forsaken as a delusion. This is an empty cognizance, unestablished and illusory. The aspect of ones nature which is mistaken as an abiding substratum is the clarity of the natural state.



    Are you saying that you do not need right view in Dzogchen? If we look at case study Jax, he received direct introduction numerous times from Rinpoche, yet his experience, as he describes it, is very Brahman.



Right view is imperative for those implementing dzogchen as a gradual path(as opposed to those rare few to immediately actualize realization). Any wrong misconception can throw one off the right path... and even once the natural state has been actualized becoming distracted from the view(or vision/tawa) is a defeating deviation. Even practitioners moving through the four visions are in danger of regression if perfect discipline isn't executed;


"Furthermore, when [the meditator] has emerged from the alaya-vijnana, because of the blazing lamp of the dharmakaya's luminosity, his nature remains free from elaboration. However, if he has not perfected his skill in the wisdom that shines out in vipaœyana(meaning a meditational view employed in tögal in this context), then, being enveloped in the alaya as before, that lamp of luminosity will be extinguished and no longer present".


So to clarify what you found questionable, I was just saying that in dzogchen (and particularly semde) the natural state is presented as the union of clarity and emptiness, and once the view is introduced/discovered it is then reinforced further (by the teacher) as a luminous emptiness implying utter absence(even though these attributes are quite explicitly known upon it's actualization). In Advaita Vedanta the state sought after is presented as an abiding suchness equivalent to one's true nature as the eternal absolute(brahman).


    mzaur wrote:Also, I was wondering about the mirror analogy used in Dzogchen... as Namkhai Norbu Rinpoche wrote in Crystal and Way of Light:

    "And by way of an example, this voidness is said to be like the fundamental purity and clarify of a mirror. A master may show the disciple a mirror and explain how the mirror itself does not judge the reflections arising in it to be either beautiful or ugly; the mirror is not changed by whatever kind of reflection may arise; nor its capacity to reflect impaired. It is then explained that the void nature of the mind is like the nature of the mirror, pure, clear, and limpid, and that no matter what arises, the void essence of the mind can never be lost, damaged, or tarnished."


    How is this analogy not talking about an abiding background?


Yeah the mirror can be mistaken as representing an abiding background which has the capacity to reflect. But that is only if one focuses on the mirror as an object beholding reflections (which I'm sure is a common error but isn't what Rinpoche was suggesting). It's important to carefully investigate how the analogy is presented... it's not the mind is like the mirror, but the nature of mind is like the nature of the mirror, in that, the void nature of mind is empty yet luminous. So the essential quality (or nature) of the mirror is that it reflects, but is that essential quality or characteristic a tangible thing or suchness? Can you roll or bounce the mirror's capacity to reflect? Is that essence or capacity located anywhere? Is it blue or green? Or any color or shape? No, it isn't, it cannot be identified as 'this or that' yet it is known clear as day. And much like the mirror this innate, empty, luminous, natural essence and capacity of mind, reflects yet does not hold and remains unscathed. The reflections are not inherently part of the mirror's nature, but are product of it and inseparable from it... and "it"(the nature) is an indistinguishable quality which cannot be pigeonholed.


(And when I say indistinguishable quality I don't mean to imply that it's a qualitative suchness or that the quality belongs to an implied connotative suchness, it's not established or unestablished in any way... being primordially unborn it evades even itself).




Re: Turiya VS. Dzogchen


Postby asunthatneversets » Fri Apr 27, 2012 12:09 am


    mzaur wrote:

        asunthatneversets wrote:Yeah the mirror can be mistaken as representing an abiding background which has the capacity to reflect. But that is only if one focuses on the mirror as an object beholding reflections (which I'm sure is a common error but isn't what Rinpoche was suggesting). It's important to carefully investigate how the analogy is presented... it's not the mind is like the mirror, but the nature of mind is like the nature of the mirror, in that, the void nature of mind is empty yet luminous. So the essential quality (or nature) of the mirror is that it reflects, but is that essential quality or characteristic a tangible thing or suchness? Can you roll or bounce the mirror's capacity to reflect? Is that essence or capacity located anywhere? Is it blue or green? Or any color or shape? No, it isn't, it cannot be identified as 'this or that' yet it is known clear as day. And much like the mirror this innate, empty, luminous, natural essence and capacity of mind, reflects yet does not hold and remains unscathed. The reflections are not inherently part of the mirror's nature, but are product of it and inseparable from it... and "it"(the nature) is an indistinguishable quality which cannot be pigeonholed.

        (And when I say indistinguishable quality I don't mean to imply that it's a qualitative suchness or that the quality belongs to an implied connotative suchness, it's not established or unestablished in any way... being primordially unborn it evades even itself).



    Thanks for your response.

    Would it be accurate then to say that there is no mirror apart from the arising reflections, that indeed there actually is no mirror at all, only reflections?

"All that arises
is essentially no more real
than a reflection,
transparently pure and clear,
beyond all definition
or logical explanation.
Yet the seeds of past action,
karma, continue to cause further arising.
Even so-
know all that exists
is ultimately void of self-nature
utterly non-dual!"
- Nirmanakaya Buddha

"All dharmas are like reflected images,

clear and pure
without turbulence,
ungraspable, inexpressible,
truly arisen from cause and from action."
- (Different translation of the above quote)

"Now, when you are introduced (to your own intrinsic awareness), the method for entering into it involves three considerations:

Thoughts in the past are clear and empty and leave no traces behind.
Thoughts in the future are fresh and unconditioned by anything.
And in the present moment, when (your mind) remains in its own condition without constructing anything,
awareness, at that moment, in itself is quite ordinary.
And when you look into yourself in this way nakedly (without any discursive thoughts),
Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer;
only a naked manifest awareness is present.
(This awareness) is empty and immaculately pure, not being created by anything whatsoever.
It is authentic and unadulterated, without any duality of clarity and emptiness.
It is not permanent and yet it is not created by anything.
However, it is not a mere nothingness or something annihilated because it is lucid and present.
It does not exist as a single entity because it is present and clear in terms of being many.
(On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single flavor.
This inherent self-awareness does not derive from anything outside itself.
This is the real introduction to the actual condition of things."
- Padmasambhava

And here are some other quotes which refute turiya and the view of tirthikas:


"Although [tirthikas] have many different beliefs, when condensing the root of all of them, there are two: proponents of eternalism and proponents of nihilism. The proponents of eternalism believe that either the Self, Time, the Almighty, […] is the creator of the entire world. They hold that this creator is permanent. […] The proponents of nihilism claim that the present world originated by itself without causes, such as past karma; that consciousness occurred suddenly from the four elements; and that since it is discontinued at the time of death, it is pointless to exert oneself on the path in order to achieve liberation. All of these […] are, however, proponents of the existence of a self."

- Mipham Rinpoche

"Moreover, as for this diversity of appearances, which represents relative truth,

not even one of these appearances is actually created in reality, and so accordingly they disappear again.
All things, all phenomenal existence, everything within Samsara and Nirvana,
Are merely appearances (or phenomena) which are perceived by the individual's single nature of the mind.
On any particular occasion, when your own (internal) mind-stream undergoes changes,
then there will arise appearances, which you will perceive as external changes.
Therefore, everything that you see is a manifestation of mind.
And, moreover, all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision.
The Tirthikas who are outsiders see all this in terms of the dualism of eternalism as against nihilism.
Each of the nine successive vehicles sees things in terms of its own view.
Thus, things are perceived in various different ways and may be elucidated in various different ways.
Because you grasped at these various (appearances that arise), becoming attached to them, errors have come into existence.
Yet with respect to all of these appearances of which you are aware in your mind,
Even though these appearances that you perceive do arise, if you do not grasp at them, then that is Buddhahood."
- Padmasambhava


........


Distinction Between The Buddha-Essence Of Dzogpa Chenpo And Of Yogācāra:


"In Dzogpa Chenpo the Intrinsic Awareness is designated as self-awareness and self-clarity. But it is free from elaborations and non-existence. So it is superior to the thoroughly established self-awareness and self-clarity of consciousness of the Yogācārya school. Longchen Rabjam explains:

In it (Dzogpa Chenpo) the essence (Ngo-Bo) of Intrinsic Awareness, the realization of the non-existence of the apprehended and apprehender, is called spontaneously arisen primordial wisdom. But Dzogpa Chenpo doesn't assert it as self-awareness and self-clarity (Rang-Rig Rang-gSal) as Yogācārya, the Mind Only School, does. Because (according to Dzogpa Chenpo), as there is no existence of internal and external, it (Intrinsic Awareness) is not established as internal mind. As there is no self and others, it isn't established as self-awareness. As the apprehended and apprehender have never existed, freedom from the two is not established. As it is not an object of experiences and awareness, the experience is not established as non-dual.

As there is no mind and mental events, it does not exist as self-mind. As it does not exist as clarity or non-clarity, it is not established as self-clarity. As it transcends awareness and non-awareness, there are not even the imputations of awareness. This is called the Dzogpa Chenpo, free from extremes. Although it is designated as self-arisen primordial wisdom, enlightened mind, ultimate body, the great spontaneously accomplished ultimate sphere, and the naked self-clarity Intrinsic Awareness, these ascriptions are merely in order to signify it. It should be realized that the self-essence (of Dzogpa Chenpo) is inexpressible. Otherwise, if you take the meaning of the words literally, you will never find (in Dzogpa Chenpo) any difference from the cognition of self-awareness, self-clarity, and non-duality of apprehender and apprehended of the Mind Only School."


- Longchen Rabjam (excerpt from "The Practice Of Dzogchen" pg. 103


........


'Cognition of self-awareness' = self-reflexive awareness (or simply 'reflexive awareness'), it certainly isn't foreign to yogācāra and dzogchen, nor is it foreign to buddhism in general.


"There is another aspect of the Yogācāra doctrine, related to the mind-only doctrine, that is criticized in Yeshe Lama and elsewhere in Jigme Lingpa's work: the concepts of reflexive awareness (rang rig) and reflexive luminosity (rang gsal). These terms near-synonyms, are fundamental of the Yogācāra understanding of the way the mind works. They refer to the activity of a mind that does not cognize phenomena as extrinsic: it is cognizant only of itself, and, like a lamp that needs no other light source to be visible, it illuminates itself. Both terms were utilized in this way by Śāntarakṣita in his eighth-century works setting out the Yogācāra Svātantrika Madhyamaka position.

Jigme Lingpa writes in Yeshe Lama, 'If...when you examine that which abides, the mere reflexive luminosity (rang gsal) of the ālāyavijñāna comes up as truly accomplished, then you approach the mistake of the Anākāravāda mind-only doctrine.' We have seen above how the Sākāravāda form of Yogācāra is criticized by Longchenpa and Jigme Lingpa, based on the distinction between mere perceptions and the objective basis for perceptions. The Anākāravāda form of Yogācāra, which did not accept the ultimate reality of consciousness as the objective basis for perceptions, is criticized for a different reason. In his Khyenste Melong, Jigme Lingpa sets out what he understands the Anākāravāda position to be:

'We hold that the outer object does not exist, and the awareness that apprehends it does not exist either. The awareness that realizes the apprehender and apprehended as nondual is a reflexive awareness and a reflexive luminosity. This is designated as truly existent. This is the ālāya-vijñāna. Actions and their result are based on it.'

The Anākāravāda position is criticized for attributing reflexive awareness with true existence. The terms reflexive awareness and reflexive luminosity are often used in the Great Perfection, and figure frequently in the Longchen Nyingtig texts themselves. Jigme Lingpa cannot criticize the use of the terms themselves. He must object to the designation of them being truly established, that is, existent. As the passage from Khyenste Melong suggests, this is also a criticism of the position that holds the ālāya-vijñāna, the basis of consciousness, as the basis of both samsaric and nirvanic awareness. For Jigme Lingpa, and his Seminal Heart sources, the ālāya-vijñāna is samsaric in nature, a result of delusion and separation from the ground, as I have shown in chapter 4. Thus these criticisms of the Yogācāra are rooted in the Seminal Heart distinction between two types of basis, the nirvanic basis known as the ground (gzhi) and the samsaric basis of consciousness, the ālaya (kun gzhi). Because the distinction is not made in the Indian Yogācāra texts, the versions of reflexive awareness and reflexive luminosity found there are considered flawed. Yet the Seminal Heart owed a great debt to Yogācāra philosophy in it's treatments of both samsaric and nirvanic awareness, and this is why Jigme Lingpa, like Longchenpa before him, felt the need to strongly distinguish the differences between the models of awareness in Yogācāra and Seminal Heart literature."


- Sam Van Shaik (Approaching The Great Perfection, pg. 84)


........


That's your own thesis? That's all well and good but your thesis is only validating the statement that longchenpa made above. Dzogchen doesn't implement a subject(ive)-object(ive) dichotomy but instead finds the two to be empty from the very beginning. In dzogchen, ignorance is the basis for all phenomena (dharmas), the notion of a personal self (ātman) falls under that umbrella.


And this isn't regarding dzogchen but in reference to your thesis: realizing the emptiness of mind should in theory cause one to realize of the emptiness of all things, like you stated, but this isn't always the case, hence the two-fold emptiness (anattā/anātman & śūnyatā). The realization of anātman should lead to the realization of śūnyatā since both sides of the dichotomy are dependent on one another (and that the notion of a dichotomy is an imputation of mind in the first place), but depending on the amount of karmic traces one is afflicted with there is sometimes a gap in those insights.


In dzogchen, the empty aspect of the nature of mind is meant to cover this two-fold emptiness from the very beginning through recognizing primordial purity. Within that primordial purity nothing has ever been established which is later revoked, so phenomena is not "cut with the razor of emptiness" as Jigme Lingpa says, but is inherently empty.


The difference is that within dzogchen nothing is established, which contrasts the Yogācāra view that everything is mind.


........


I take it you're implying that the absolute nature and dependently arisen nature still inherently exist? And that the imaginary nature is the nature which is absent when ignorance is absent?


How can the absolute nature be inherently existent? Isn't the absolute dependent upon the relative? If the relative is merely a product of ignorance, upon the removal of the relative the absolute would likewise be negated. We can't have a one sided coin. The dependently arisen nature, emptiness, should negate the imaginary and absolute, along with itself.


........


The inherent nature of phenomena is "absolute" and "dependently arisen"? A dichotomous separation of experience into internal and external is certainly a notion which is product of imputation. Where are you finding an internal field of perception? Or an external? Where is the dividing line between these two fields?


........


There are no internal or external fields. The only things that obscure pure perception are all of these notions which are imputed onto experience. Mere appearance (which is simply neutral experience devoid of imputed conceptual overlay) is precisely thusness. Or are you defining 'thusness' as non-dual perception? Again I'm not seeing where you're locating external phenomena, the only thing that makes phenomena seem external is the erroneous identification with the body (which is ultimately an imputation itself) and the notion that there are internal facets of experience which exist within the body. 


........


Perhaps. I would have to read what the differences are in the yogācāra traditions. At any rate, both phenomena and consciousness (and/or the union or separation of the two) are considered empty in dzogchen.


........


The basis in Dzogchen is completely free of affliction, it therefore is not something which ever participates in afflicted dependent origination. Unafflicted causality in Dzogchen is described as lhun grub, natural formation. However, since there is causality in the basis, it also must be empty since the manner in which the basis arises from the basis is described as "when this occurs, this arises" and so on. The only reasons why this can


........


    "So in D, what is the relationship between mind and rigpa"


    Mind is the same as it is in prasanga madhyamaka, completely dependently originated and forming through the same process that everything apparently existent arises from (the 12 nidanas). Mind is called sems in dzogchen and is the driving force behind samsaric (afflicted) proliferation.


    Rigpa is knowledge of the nature of mind, the nature of mind is the nonduality of the mind's essence (emptiness) and nature (clarity). All dependently originated. Rigpa is equivalent to enlightenment in the classical sutras, it's 100% empty and illusory. Everything is illusory in dzogchen.


    "and awareness and emptiness?"


    The term awareness is used alot in d-word translations, and the translations do have the potentiality to convey a very advaita like feel to the teaching when they're merely read at face value. There's also buddhist dzogchen and Bon dzogchen, the bon dzogchen tends to be somewhat more essentialist since it doesn't have a buddhist foundation and it also claims that the dzogchen view of emptiness and the buddhist view of emptiness are different, buddhist dzogchenpas disagree. But overall awareness is also dependently originated and therefore illusory and unestablished.


    Emptiness is the same, everything that appears is empty. There is however afflicted dependent origination and unafflicted dependent origination. Afflicted dependent origination is appearance which is product of ignorance (ma-rigpa) and unafflicted dependent origination is lhun-grub or the natural formation of the basis.


    Malcom wrote:


    " The basis in Dzogchen is completely free of affliction, it therefore is not something which ever participates in afflicted dependent origination. Unafflicted causality in Dzogchen is described as lhun grub, natural formation. However, since there is causality in the basis, it also must be empty since the manner in which the basis arises from the basis is described as "when this occurs, this arises" and so on. The only reasons why this can happen is because the basis is also completely empty and illusory. It is not something real or ultimate, or truly existent in a definitive sense. If it were, Dzogchen would be no different than Advaita, etc. If the basis were truly real, ulimate or existent, there could be no processess in the basis, Samantabhadra would have no opportunity to recognize his own state and wake up and we sentient beings would have never become deluded. So, even though we do not refer to the basis as dependently originated, natural formation can be understood to underlie dependent origination; in other words, whatever is dependently originated forms naturally. Lhun grub after all simply and only means "sus ma byas", not made by anyone.


    Rigpa is not a phenomena, it is not a thing, per se. It is one's knowledge of the basis. Since it is never deluded, it never participates in affliction, therefore, it is excluded from afflicted dependent orgination. However, one can regard it as the beginning of unafflicted dependent origination, and one would not be wrong i.e. the nidanas of samsara begin with avidyā; the nidanas of nirvana begin with vidyā (rigpa)."


 "Is rigpa empty?"


    Completely.


    "Is it a synonym of awareness in those translations?"


    Not at all, the term awareness is just pointing to the fact of present wakefulness.


    "Pragmatically, as Dzogchen is taught on the ground, what aspect does the lion's share of the soteriological work?"


    This is the part that really defines dzogchen, the aspect that does the lion's share of the work is the fact that dzogchen is precisely the knowledge of the natural state (rigpa) and is therefore enlightenment itself. So it's not a causal vehicle that really incorporates 'work' because the basis, path and fruit are all simultaneously accomplished. The teacher points out the natural state, and the student either recognizes it or doesn't. If it's not recognized then there are teachings which aid in discovering that aspect, but the teachings themselves aren't dzogchen, dzogchen is only the experience and is therefore actually indescribable (though much describing happens naturally!)


    "Does Kagyu teach Dzogchen?"


    I'm pretty sure Kagyu focuses on mahamudra, and they actually tend to subordinate dzogchen as just another means no different than mahamudra, when there are big differences.

    Also the Kagyupas (being that they focus on mahamudra) designate thoughts and emotions as the dharmakaya, and dzogchen does not.

    "What is the difference between Dzogchen and Mahamudra?"


    Mahamudra and dzogchen are different methods and therefore end up being different paths. Mahamudra considers the basis (nature of mind) to be the kun-gzhi or alaya, which is the emptiness and clarity of the mind. In dzogchen the kun-gzhi is considered to be the basis of affliction (ignorance) and the basis (gzhi) in dzogchen has nothing to do with the mind. I recently attended a teaching by a guy named Keith Dowman and he was also teaching that the nature of mind was the kun-gzhi, I asked him what the difference is between the kun-gzhi and the gzhi and he said that it has to do with further refinement "purification" and release of subtle traces, but he said for now during that talk there was no need to get into that (being that the crowd in general had some people who were actually just learning of dzogchen for the first time).

........

Update: 27th February 2013

Earlier today Jackson shared an excerpt from Dilgo Khyentse Rinpoche's 'Dzogchen Practice In Everyday Life'...

Jackson's post:
"Dilgo Khyentse wrote:

Vast unoriginated self-luminous wisdom space is the ground of being - the beginning and the end of confusion. The presence of awareness in the primordial state has no bias toward enlightenment or non-enlightenment. This ground of being which is known as pure or original mind is the source from which all phenomena arise. It is known as the great mother, as the womb of potentiality in which all things arise and dissolve in natural self-perfectedness and absolute spontaneity."

Jackson then commented: "Some here I am sure struggle with notions 'ground of being', 'the womb in ... which all things arise and dissolve.' These expressions are foreign to most Theravadins..."

I wanted to comment that this translation (and the way that Jackson is presenting it's context) is apparently proposing a 'ground-of-being' as a source of phenomena. In the context of dzogchen a ground-of-being is indeed posited, however for dzogchen the ground of being (and non-being, both & neither) is only ignorance (avidyā). This idea that phenomena only arise due to our habitual tendencies of grasping and clinging is a very important aspect of Buddhism which separates it from the Vedantic traditions. Traditions such as Advaita Vedanta and the like which posit a transcendental ground-of-being from which phenomena (as expressions of that ground) arise and subside. This is not the model that Buddhism employs, nor is it the model that dzogchen uses. The quote cited by Jackson above certainly does seem to be proposing such a 'ground', however if we look at an alternate translation of this text we will find that Dilgo Khyentse Rinpoche's exposition does indeed accord with the traditional view of dzogchen....

Here is the alternate translation of the same section of DKR's teaching cited above:
"...The ground of samsara and nirvana is the ālaya (ignorance), the beginning and the end of confusion and realization...."

The term ālaya is a Sanskrit term which translates to kun gzhi in Tibetan, meaning 'all-ground' or the 'ground of all', 'universal ground' etc...

The Reverberation of Sound Tantra explains the etymology of 'kun gzhi' (ālaya):
"The etymology of 'kun' (all) lies in it's subsuming everything.
The etymology of 'gzhi' (ground) lies in it's accumulation and hoarding (of karmic imprints and propensities)."

The Reverberation of Sound also goes on to say:
"Here I will explain the kun gzhi (ālaya) to start off:
It is the ground of all phenomena and non-phenomena."

In Dilgo Khyentse Rinpoche's quotation where he states that the ālaya is "...the beginning and end of confusion and realization..." he is saying this because the ālaya (being synonymous with ignorance [Skt. avidyā, Tib. ma rig pa]) is the basis for delusion and therefore one can say the ālaya is indeed the beginning of confusion. In the very same sentence DKR also states that the ālaya is the beginning of realization, he says this because due to the fact that ignorance (Skt. avidyā, Tib. ma rig pa) is naturally dependent upon knowledge (Skt. vidyā, Tib. rig pa) the ālaya is also the basis for liberation. The ālaya is the beginning, in the sense that ignorance (samsara) is the starting point on one's path towards liberation (nirvana) and that being the case, one can also say it serves as the basis for the end as well. 

"The kun gzhi (ālaya) is the foundation of everything;
It is the foundation of purification as well."
- The Uttara Tantra

So the notion of a 'ground of being' is put in perspective. Dzogchen does not posit a ground of being apart from the discursive elaborations of ignorance and imputation. When one's condition is purified of ignorance it is known that reality is non-arisen and unborn... emptiness. Hence the key term in the first translation Jackson cited: 'unoriginated'. The translation of ālaya (kun gzhi) as 'ground of being' is a viable option for translation, though in truth the ālaya is the ground of all 4 extremes (being, non-being, both and neither), leaving it at 'ground of being' (without context) again appears to be advocating for a Brahman-type source of phenomena which is not the case in the least.


(AEN: with regards to the 'All Creating King' or 'Kunjed Gyalpo', Loppon Namdrol/Malcolm Smith has this to say -

"This person has confused the Trika non-dual view with Dzogchen.


The mind that is the all-creating king, as Norbu Rinpoche makes clear, is the mind that does not recognize itself, and so enters into samsara, creating its own experience of samsara. 

All conditioned phenomena are a product of ignorance, according to Dzogchen view, and so therefore, everything is not real. The basis of that ignorance is the basis, which is also not established as real. 

In Dzogchen, everything is unreal, from top to bottom. The basis, in Dzogchen, is described as being "empty not established in any way at all". If the basis is not real, then whatever arises from that basis is not real. 
In Dzoghen, dependent origination begins from the non-recognition of the state of the basis, when this happens, one enters into grasping self and other, and then the chain of dependent origination begins." ~ http://www.atikosha.org/2010/11/rigpa-ii.html)