Buddha Nature

[JustBe]

Originally Posted by sentient

That is lovely JustBe …

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I didn’t know whether to add the “Pole Star” as an equivalent to the "Central Sun” (in my last post), but then found this:


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Your lovely..

I like your presence at sf sentient.

[sentient]

Originally Posted by JustBe

I like your presence at sf sentient.

Likewise – JustBe – I appreciate you being here …

Though I worry a bit making statements, since everything is always in a state of flux.
That impermanence thing …. “what is” also being but a snap-shot of a moment …
So perhaps you spoke too soon ….

Besides, I don’t want to box you in … it is an open space and every moment is a new slate - so you are free to dislike me too …

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[JustBe]

Originally Posted by sentient

Likewise – JustBe – I appreciate you being here …

Though I worry a bit making statements, since everything is always in a state of flux.
That impermanence thing …. “what is” also being but a snap-shot of a moment …
So perhaps you spoke too soon ….

Besides, I don’t want to box you in … it is an open space and every moment is a new slate - so you are free to dislike me too …

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Lol

Every moment is a new slate, that’s how I live now, so I agree with your view.

As far as disliking goes. I don’t really show much aversion to anything now, mainly because I understand everything is as it is, a temporary changing process and my own aversion is mine. As a self reflector, if I didn’t like you, I’d be more inclined to be self reflecting what that dislike relates too as myself. ��

[sentient]

Back to selling/bashing Shunyata …..

The mind:

That which possesses discriminating awareness, that which possesses a sense of duality - which grasps or rejects something external - that is mind.
Fundamentally, it is that which can associate with an ''other"- with any (“something" that is perceived as different from the perceiver.
That is the definition of mind.
The traditional Tibetan phrase defining mind means precisely that: ("That which can think of the other, the projection, is mind.")

According to Buddhism there are three basic emotional complexes: passion-lust, aversion-hatred, and infatuation bewilderment.
These are named in terms of their ordinary or samsaric manifestations but they have latent possibilities of transformation.
They are related to each other in a particular way.

Bewilderment concerning the nature of what is can exist without entailing the extremes of passion or aversion.

Passion or aversion, however, cannot come into play without the presence of basic bewilderment.
Passion and aversion are emotional energies that have been distorted by an absence of precision which is this basic bewilderment.

"Infatuation bewilderment" or "basic bewilderment" in my view means mind that has been like 'hypnotized' by form-reality.
But in formless dimension, beyond the mind - the grasping or rejecting subsides …. when Shunyata ‘isness-detector’ starts to take over.

And like Tolle said: “You sense through your own presence – the presence of other” (& that in my books/map is the ‘isness’).

Presence as an empty & open ‘clean slate’ isness-detector - where “what is” hasn’t been ‘written’ onto it as yet. So that Bodhichitta (often translated as “awakened heart”) can develop. But Chitta also meaning “Essence”

With Shunyata – the absence of the dual barrier – one discovers the same “spirit/awareness essence” in the “other”.
So what is there then to grasp onto or reject – nothing.
Who or what is there then to compete with?
Feel better than?

So the passion-lust, aversion-hatred and ignorance is conventional/habitual “mind-what-is” – but it isn’t “shunyata/emptiness what-is”…….

But in general – why does our ‘environment’ always want to box us, our awareness in … the mind?

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[JustBe]

Originally Posted by sentient

Back to selling/bashing Shunyata …..

The mind:




"Infatuation bewilderment" or "basic bewilderment" in my view means mind that has been like 'hypnotized' by form-reality.
But in formless dimension, beyond the mind - the grasping or rejecting subsides …. when Shunyata ‘isness-detector’ starts to take over.

And like Tolle said: “You sense through your own presence – the presence of other” (& that in my books/map is the ‘isness’).

Presence as an empty & open ‘clean slate’ isness-detector - where “what is” hasn’t been ‘written’ onto it as yet. So that Bodhichitta (often translated as “awakened heart”) can develop. But Chitta also meaning “Essence”

With Shunyata – the absence of the dual barrier – one discovers the same “spirit/awareness essence” in the “other”.
So what is there then to grasp onto or reject – nothing.
Who or what is there then to compete with?
Feel better than?

So the passion-lust, aversion-hatred and ignorance is conventional/habitual “mind-what-is” – but it isn’t “shunyata/emptiness what-is”…….

But in general – why does our ‘environment’ always want to box us, our awareness in … the mind?

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Beautiful.

There are no comparisons, thoughts deciding. What ‘is’ is recognised as you recognise your own ‘is as’.

The mind likes to ‘know’

The being likes to exist as creation, as a creator aware and open to endless possibilities within the expansive window ‘it sees’ as itself, in the unknown opening/awakening continuously.

Beliefs keep one settled in knowing.

‘Being open’ without any containment whatsoever, means your movements are not governed by the mind, but by complete trust in the unknown.

Many people organised by the mind, find the reverse view quite challenging.

Until one fully surrenders into the unknown in this way, one cannot break through the human field of consciousness. The unified field, which relates to our ‘spiritual’ ‘ethereal’ nature, opens from within as complete openness. It ‘is’ without containment. All direct seeing/feeling moves through this view. Seeing all of you, feeling everything you are- means you are not afraid to see more directly what is around you, you are not afraid to feel what is all around you. The shift from ‘feeling’ to mind, sets up a constructed view of life- you need a reason to exist, reason for everything. Feelings deconstruct all views, to see what is as it is.

In this way one is not bound by the mind, but open to ones true nature as a unified integration and it has to flow from you first, otherwise you’ll continue to seek through external means.



‘Boundless awareness’..your aware ‘everything is within’.

“You realise your innate perfection as the uncreated light of boundless awareness, and soften into the open, spacious, and unconditionally loving essence of existence”-Michael Rodriguez

[sentient]

Originally Posted by JustBe

What ‘is’ is recognised as you recognise your own ‘is as’.

the unknown opening/awakening continuously.

‘Being open’ without any containment whatsoever, means your movements are not governed by the mind, but by complete trust in the unknown.

The shift from ‘feeling’ to mind, sets up a constructed view of life- you need a reason to exist, reason for everything. Feelings deconstruct all views, to see what is as it is.

I just highlighted those sentences …. as in Yes – exactly!

Shunyata is facing the unknown – trusting it.

Shunyata is to step into an uncharted territory.

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[JustBe]

Originally Posted by sentient

I just highlighted those sentences …. as in Yes – exactly!

Shunyata is facing the unknown – trusting it.

Shunyata is to step into an uncharted territory.

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Shunyata it is..

The movements are then beyond the minds construct and deeper into an open state where all potentialities arise, guided by ones true nature/Buddha nature, the choice becomes the choice less path or choiceless awareness.

https://m.youtube.com/watch?v=7UzXw8...oVSvOz&index=5

[Phaelyn]

Originally Posted by JustBe

When you start to ‘realize’ that ‘holding’ on to the pointer/markers doesn’t allow you to open deeper, you start to ‘realize’ that you have to let go of everything, because there is no where else to go. The state of emptiness becomes a movement where you walk ‘open’ ‘aware’ and centred and you just ‘feel’ complete.
Their is nothing to hold onto, there is awareness in this way of being, you no longer direct your life through external means, but through the ‘clarity’ of your being ‘aware’.

That seems like where my path is leading.

Originally Posted by JustBe

At times I have, but now I’m more integrated and aware of what I’m saying.

I think I go too much into the brain computer, let it do it's thing, so later when I'm in a kinda non-verbal awareness, I just can't get into what came out of that mental centered state. In the empty state, it's hard to relate to sentences and words.

[jonesboy]

Originally Posted by Phaelyn

“Buddha nature is all-encompassing … This Buddha nature is present just as the shining sun is present in the sky.” — Tulku Urgyen Rinpoche

There is a certain kind of thought that appears uninvited and un-examined. Like I can choose to think about things. Contemplate them. That is me using thought for something. I "invited" these thoughts, they are serving me. But then I can be walking around and the thought comes, "I'm so bored," which is an uninvited thought. Knowing such a thing is not from "me" I can dismiss it without it causing an effect. In fact, this awareness or insight that it is just junk from mind, totally meaningless, just there to capture my attention, makes me "detached from the suffering" it would cause if I bought into whatever it is proclaiming or selling as some kind of truth.

That's true in each moment as well. A thought can come stating I need to be doing something, something is required that is not present, I am not ok as I am, there is something more to seek or achieve, stuff like that and I can recognize none of this is solicited advice and so dismiss it. Be free of it and it's effects. Buddha nature, which lies dormant within and without, has no expression in one that allows conflicts to flower within. The experience of it, our Buddha nature, the Buddha Realm (Buddhadhātu), a potential of experience in each moment.

The roots of a tree may be hidden by earth, but they are always there. Our Buddha Nature, likewise, maybe obscured by our ignorance, but it is always there. It’s not something we have (like a soul) but something we are.

In teachings by Khenop Tsultrim Tenzin, the teacher explained it this way: “Impurities and defilements are the fruition of mistaken view… When defilements are removed (it is like) when the sun is freed from the clouds, then all the sun quality is there.”

Dzogchen Ponlop Rinpoche defined Buddha Nature as: “… our fundamental nature of mind is a luminous expanse of awareness that is beyond all conceptual fabrication and completely free from the movement of thoughts. It is the union of emptiness and clarity, of space and radiant awareness that is endowed with supreme and immeasurable qualities.”

https://buddhaweekly.com/buddha-natu...ture-not-soul/

Very good stuff. In Dzogchen Buddha Nature is also known as the Primordial State.

DZOGCHEN
THE SELF-PERFECTED STATE
Chogyal Namkhai Norbu

In the Dzogchen teachings the primordial state of the base
is not defined only as being void, but is explained as having
three aspects or characteristics, called the "three primordial
wisdoms": essence, nature, and energy.

The essence is the void, the real condition of the individual
and of all phenomena. This base is the condition of all individuals,
whether they are aware of it or not, whether they
are enlightened or in transmigration. It is said to be "pure
from the beginning" (ka dag), because, like space, it is free of
all impediments, and is the basis of all the manifestations in
existence.

The manifestation of the primordial state in all its aspects,
its "clarity," on the other hand, is called the nature. It is said
to be "self-perfected" (lhun grub), because it exists spontaneously
from the beginning, like the sun which shines in
space. Clarity is the pure quality of all thought and of all
perceived phenomena, uncontaminated by mental judgment.
For example, when we see a flower, we first perceive
its image without the mind entering into judgment, even if
this phase of perception only lasts for a fraction of a second.
Then, in a second phase, mental judgment enters into the
situation and one categorizes the perception, thinking,
"That's a flower, it's red, it has a specific scent, and so on."
Developing from this, attachment and aversion, acceptance
and rejection all arise, with the consequent creation of karma and transmigration. Clarity is the phase in which perception
is vivid and present, but the mind has not yet entered
into action. It is the spontaneous manifestation of the
individual's state. The same is true for thoughts: if we don't
follow them, and don't become caught up in mental judgment,
they too are part of our natural clarity.

The third of the three primordial wisdoms is energy. Its
characteristic is that it manifests without interruption.4 The
explanation of energy in Dzogchen is fundamental to understanding
the base. All dimensions, whether pure or impure,
material or subtle, are manifestations of one aspect or
another of energy. To explain how both transmigration and
enlightenment originate, three ways in which energy manifests
are described. These three modes of energy are called
"tsel" (rtsal), "rolba" (rol ba) , and "dang" (gdangs), names
that cannot be translated into Western languages.

To understand the manifestation of energy as tsel, we can
take the example of what happens when a crystal ball is
placed near a window. The crystal is pure and transparent,
but when rays of light strike it, they refract into coloured
lights all around the room. These lights are not inherent to
the crystal itself, but manifest when the appropriate secondary
cause is present, in this case the sun's rays. The crystal
ball symbolizes the primordial state of the individual, which
consists of essence, nature, and energy. The coloured rays
which spread in the room are an example of the natural
manifestation of energy, appearing in relation to the individual
as an object. In the moment of the manifestation of
the energy of the primordial state, if one recognizes it as a
projection of one's own original qualities, one realizes oneself
in the dimension of pure vision. If the opposite happens
and one perceives the rays and colours as being external
to oneself, one manifests impure vision. Thus the cause
of both visions, samsara and nirvana, is the same: the manifestation
of the light of the primordial state.

As an example of rolba, we should imagine that instead
of the colours reflecting externally to the crystal, this time
they reflect inside it, not appearing outside the crystal but
within its own surfaces. In the same way, the energy of the
primordial state can manifest within its own dimension
"subjectively" in relation to the individual. This happens,
for example, in the bardo, the intermediate state between
death and rebirth, when the hundred peaceful and wrathful
divinities appear. They are not external to the individual,
but are the manifestations of his or her natural, self-perfected
qualities. The appearance of these divinities, however, only
arises for those who have, in their lifetime, received transmission
from a master, and applied the method of transformation
specific to the peaceful and wrathful divinities. For
an ordinary being there arises only the manifestation of
"sounds, rays, and lights," which may last only for an instant,
and most often are a cause of alarm.5 For this reason,
great importance is given in tantrism to knowledge of the
mode of energy of rolba, which is the basis of all the various
methods of transformation.
To understand dang we should think of the crystal itself,
and of its pure and transparent form. If we put a crystal ball
at the centre of a coloured mandala and walk around it, the
crystal will by turns appear to assume the colours of the
cardinal points of the mandala at which we successively
arrive, while at the same time remaining, in itself, pure and
transparent. This is an example of the inherent condition of
energy itself as it really is, in any kind of manifestation whatsoever.
Sometimes instead of dang the term "gyen" (rgyan)
is used, meaning "ornament," because in the state of contemplation
all manifestations of energy are "perceived" as
ornaments of the primordial state.

When the introduction has been given by the master, the
essence, nature, and energy are called the "three bodies of
the base." They correspond, in the path, to three aspects or characteristic conditions of the nature of the mind: the calm
state (gnas pa), movement ('gyu ba) and presence (rig pa) .
The calm state i s the condition o f the mind i n which no
thoughts arise. An example of this is the space that exists
between the disappearing of one thought and the arising of
another, a space that is usually imperceptible. The movement
is the manifestation of thoughts, without interruption.
An example is given in which the state without thoughts is
said to be like a calm lake, and the arising of thoughts to be
like the movement of fish in the lake. These two factors are
common to all beings. Presence,6 on the other hand, is as if
asleep in us, and it takes a master to awaken it through transmission.
Presence is the pure recognition without judgment,
of either the calm state or the movement. These three are
called the "three bodies of the path."

[Phaelyn]

Originally Posted by jonesboy

Very good stuff.

Words and ideas are very good stuff?

Seems like freedom from thinking may be better.

Silence is not the absence of something
but the presence of everything.
— Hayley Hasselhoff