Luminous mind

[jonesboy]

Introduction to the Middle Way
Chandrakirti’s Madhyamakavatara
With commentary by Dzongsar Jamyang Khyentse Rinpoche

The bodhisattva, firmly established in such mind,
Has become a holy being, ravishing and radiant with joy,
Which, as the water crystal jewel,
Perfectly vanquishes dense darkness.

So, the bodhisattva remains firmly in such a mind of understanding his own object. And as he
remains in that state, a radiant joy comes from his realisation that he has reached the first bhumi.
This joy is like a water crystal jewel, which is an Indian name for the moon, and it will vanquish
all the dense darkness of clinging to the self of a person and clinging to phenomena as truly
existent.

The Third Bhumi, The Luminous (Giving out
Light)

The nature of this bhumi in words of certainty (569), 3:1

3:1 Because the wisdom-fire, burning the firewood of all phenomena,
Blazes, so the third bhumi
[Is called] ‘Luminous’. Here as the son of the Sugata
Radiates like the sun’s copper light.

..the first indication of complete enlightenment is shown at this stage, which
is why this bhumi is called ‘the creator of the luminous’. During his post-meditation time, the
bodhisattva’s practice on this bhumi is patience.

On this bhumi the bodhisattva [attains] samadhi and foreknowledge,
Exhausting entirely desire and anger.
And is always able to overcome
This world’s gross attachment to desire.
On the third bhumi, the bodhisattva has all the attainments of samadhi. There are four samadhis,
but first I will tell you the six types of clairvoyance or foreknowledge:

• Divine eye
• Divine ear
• Remembering past lives
• Knowing other people’s minds
• Knowing things through miraculous powers
• Knowing things without emotion

The third bhumi bodhisattva does now have the fifth and sixth of these. Do not worry too much
about these; I am just reciting the names for your information. The four concentrations of the
form realm, the four meditative absorptions, are the result of shamatha

The bodhisattva who is the radiance of the sun,
First completely dispels his own darkness,
He then wishes to dispel the darkness of sentient beings.
On this bhumi, though very sharp, he knows no aggression.

The third bhumi bodhisattva is the creator of the luminous, or light. While he is obtaining the
wisdom of the third bhumi, he dispels his own share of darkness, which is the tsendzin or
apprehension of mere appearance. In doing that, he dispels the darkness of others, and he is then
very sharp at dispelling his own downfalls and those of others.

Now we come to an important statement of the Mahayana. Although he is very sharp, he does
not have aggression towards someone who has faults. Ordinary beings are not like this. Perhaps
some of us can solve our own problems, but when we manage to do this, we become proud and
this pride leads us to aggression. Pride is always based on some kind of comparison. You look
at someone who has a fault, and you think that they have a fault that you had before, so there is
pride and aggression. But when a bodhisattva sees a fault in someone, he sees their complete
ability to solve the problem on their own. For instance, if we wake up from a nightmare and we
see someone else still having a nightmare, we do not boast about how we managed to wake from
a nightmare, as it is such a small thing to do.

[jonesboy]

[Student]: We should add the notion of rangrig, self-knowing, and clarity.

[Student]: If we say that only mind exists, and not phenomena, there would be no need for a
spiritual path, as we would all be enlightened. We need to add the three natures: küntak,
labelling, the pure and impure zhenwong, and yongdrup. Otherwise there would already be a clearly luminous mind, and no need for a path to purify the impure zhenwong. If it were
not for the three natures, we would all already be enlightened.

[Rinpoche]: That is helpful, but we would like the Cittamatrin thesis complete and precise, in as
few words as possible.

[Student]: Alaya stores habitual tendencies, and when activated, they manifest as the phenomenal
world.

[Rinpoche]: That is part of it, how do they define this self-luminous mind?

[Student]: You cannot define the mind, it is like the snake; it is a label.

[Rinpoche]: It has something to do with labelling, yes.

[Student]: The first part is the key word rang shin, which is that dependent reality functions
independently of all the dualism of subject and object. The second part of the definition is
that dependent reality exists substantially, and the third part of the definition is that it cannot
be expressed in language or concepts.

[Rinpoche]: That seems to answer the question. The Cittamatrin definition specifically includes
this word, where they say that this self-luminous mind is totally free of subject of object.
So, we should not think that the Cittamatrins believe in the usual idea of the subject being
truly existing. Their thesis is that the ultimate truth is a mind free from the usual idea of
subject and object. Otherwise, the Cittamatrin view would be even sillier than our view! In
Tibetan, they say that the ultimate mind is sungzin nyitong gi shepa rangrik rangsel (gzung
’dzin gnyis stong gi shes pa rang rig rang gsal), something that is devoid of clinging to
subject and object. People sometimes claim that the Cittamatrins are saying that only the
subject exists in the conventional truth, but they are not as silly as that. Therefore, their
definition is quite sophisticated and clear: ultimate truth is mind that is self-aware, but is
devoid of subject and object.

[jonesboy]

That karma is based on ignorance, while without ignorance
[Karma] is said not to arise, is exclusively a belief held by the unwise.
The sun of their excellent minds perfectly clearing away obscurity,
The wise comprehend emptiness and are liberated.

This sloka is very similar. This is such priceless advice for practitioners. As we can see, the
Madhyamakavatara also has a lot of practical advice for practitioners and meditators. All the socalled
non-virtuous actions such as killing, stealing, sexual misconduct, lying, covetousness and
so on, all come from ignorance. Also, all the good deeds, like generosity, discipline, patience,
compassion and devotion also come from ignorance. Here Chandrakirti is saying that only a foolish person thinks that all action and karma comes from ignorance, but that without ignorance
there is no action and no karma. Someone who possesses excellent mind, such as a sixth bhumi
bodhisattva, has an understanding of emptiness, which is like the sun that illuminates all the
darkness of ignorance and action. Those who are wise will be liberated, because they have
understood the emptiness that is beyond virtuous action, non-virtuous action and ignorance. This
is a big statement, and it should tell you something about buddhist emptiness. It is not a nihilistic
statement at all, if you think about it carefully. Who dares to say things like this? Very few, I
think.

[jonesboy]

The Fourth Bhumi, Dazzling with Light

Blazing with diligence,
The fourth bhumi is known as Radiant.

In this 4th bhumi, diligence will blaze. When there is blazing diligence, it is referred to as the 4th

Here the bodhisattva’s radiance
From thoroughly meditating on the aspects of buddhahood,
Shines brighter than copper.

The purple colour that we were talking about before has now become much redder. On the 4th
bhumi, the bodhisattva has extra qualities of all the 37 limbs or wings of enlightenment. He had
them all on the 1st bhumi, but now his power of these limbs is greater – here there are extra
qualities. For your information, I will read them:

• Four contemplations
• Four perfect abandonments
• Four limbs of miracles
• Five powers
• Five forces
• Seven limbs of enlightenment
• Eight noble paths
bhumi, which is known as the ‘Radiant One’.

[jonesboy]

Some may find this interesting... This discussion is in reference to the Lotus Sutra...

We have not "fallen" from emptiness based upon any "lack". It is more like we "bubble up" from emptiness. In the that bubbling up (of potential) process, we manifest in the broader buddhamind space. Kind of like the primordial buddha providing a stable bubble (what we call the universe), so that we can grow and stabilize as a being.

As part of this individual stabilization, everyone becomes "self aware". In this early self aware phase, one becomes attached to various items that they perceive in the stable bubble of buddhamind. This attachment is basis of all of the ego stuff that sentient beings experience.

The growth of the individual self aware bubble continues over a very long time. Wisdom starts when one begins to "clear out" all of the underlying ego attachment within the individual self aware bubble. Higher wisdoms comes as one starts to further expand and integrate that self aware bubble into the broader buddhamind space.

When one begins to integrate into buddhamind (3rd & 4th bhumi), the clarity of this buddhamind radiates into the world. That clarity/energy is often called "light". That light though not able to be really seen (as it is clear), can be felt at a subconscious by all beings. Beings are naturally attracted to that light, and hence the beings look to that person radiating for guidance. (hence master-student dynamics)

This part may blow some minds

My view is somewhat different, but it may just be more the refinement or simply the definition (level/type) of what we are calling a Buddha.

To me your first stage (expansion) is not really buddhahood, or you could say pre-Buddha. In this stage, one first goes "light" and develops what many traditions call a "light body". That light body expands and becomes like a star, radiating light into the world. That process starts with 4th Bhumi, expansion starts with the 6th Bhumi. During this phase, one is not yet a Buddha to me.

In the second stage, the being reaches the extent of it's relative expansion and becomes as big a star as what it's nature to become is. This may or may not be as big as the current primordial Buddha. That now very big star, starts to collapse into itself. Effectively realizing that all of the previous expansion was "empty". This collapsing process is called becoming the valley of the universe in Taoism. For a coming Buddha, it is important to realize, that the expansion was not driven by personal desire, but more driven by the desire to help all sentient beings. Hence, the stopping of expansion, is more about how and when the cause and effect (hope) of sentient beings stopped pushing the expansion. Or you could say a Buddha grows to size by which with its nature, it can be most effective in helping all sentient beings. When that happens, it is like the giant star becomes a black hole.

The nature of a Buddha is more about being a black hole, than being the biggest star or biggest black hole. Any size of black hole can eat even the biggest star.

The 3rd stage (or retirement :) ) is when a new Buddha comes and supersedes the existing Buddha. Almost like in the expansion process it absorbs (eats) the previous Buddha. This process can infinite lifetimes, but only an instant beyond space and time.

[running]

Originally Posted by jonesboy

That karma is based on ignorance, while without ignorance
[Karma] is said not to arise, is exclusively a belief held by the unwise.
The sun of their excellent minds perfectly clearing away obscurity,
The wise comprehend emptiness and are liberated.

This sloka is very similar. This is such priceless advice for practitioners. As we can see, the
Madhyamakavatara also has a lot of practical advice for practitioners and meditators. All the socalled
non-virtuous actions such as killing, stealing, sexual misconduct, lying, covetousness and
so on, all come from ignorance. Also, all the good deeds, like generosity, discipline, patience,
compassion and devotion also come from ignorance. Here Chandrakirti is saying that only a foolish person thinks that all action and karma comes from ignorance, but that without ignorance
there is no action and no karma. Someone who possesses excellent mind, such as a sixth bhumi
bodhisattva, has an understanding of emptiness, which is like the sun that illuminates all the
darkness of ignorance and action. Those who are wise will be liberated, because they have
understood the emptiness that is beyond virtuous action, non-virtuous action and ignorance. This
is a big statement, and it should tell you something about buddhist emptiness. It is not a nihilistic
statement at all, if you think about it carefully. Who dares to say things like this? Very few, I
think.

correct me if im wrong. all actions come from ignorance according to the author. if that is what he is saying? i would agree. technically that is true in a sense.

also. i would agree emptyness as described by the author is the truth. which is beyond actions.

[Phaelyn]

Originally Posted by jonesboy

[Student]: If we say that only mind exists, and not phenomena, there would be no need for a spiritual path, as we would all be enlightened. We need to add the three natures: labeling, the pure and impure. Otherwise there would already be a clearly luminous mind, and no need for a path to purify the impure. If it were not for the three natures, we would all already be enlightened.

The natures don't really prevent enlightenment, ignorance that they are not us does. Identifying with them does. Also, we don't purify anything, we stop identifying with the stuff.

No need to add "the three natures" labeling or interpretation (pure and impure) as they are already happening and happen automatically. It's what the body and it's mind does. If the body is alive, that input to consciousness is happening. Enlightenment is just seeing into this and thereby transcending that input. Living liberated from it.

If it were not for the three natures, we would all already be enlightened.

Wrong. The three natures create the possibility of enlightenment, the potential for enlightenment. The transcendence of the three natures is enlightenment. Like I said, they don't prevent anything. Identifying with them does.

[Samana]

Regarding "Luminous mind" - in the Pabhassara Sutta: Luminous (AN 1.49-52) the Buddha said :

"Luminous, monks, is the mind.[1] And it is defiled by incoming defilements."

"Luminous, monks, is the mind. And it is freed from incoming defilements."

"Luminous, monks, is the mind. And it is defiled by incoming defilements. The uninstructed run-of-the-mill person doesn't discern that as it actually is present, which is why I tell you that — for the uninstructed run-of-the-mill person — there is no development of the mind."

"Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind."

(See also the notes underneath the sutta at the link)

https://www.accesstoinsight.org/tipi....049.than.html


_/|\_

.

[Phaelyn]

Originally Posted by Samana

The uninstructed run-of-the-mill person doesn't discern that as it actually is present, .

Buddha

ignorance that they are not us
Enlightenment is just seeing into this

Me and Buddha think the same. :)

The seeing of it IS higher awareness. The "run of the mill" person is not conscious of such things as a separate thing from me or I.

A thought comes, the normal person accepts the "truth" or reality of it. In a Buddha, a thought comes, the Buddha can choose to make it truth or a reality or not.

Like a normal person gets the thought, "I'm bored" and immediately feels the discomfort that comes from automatically and subconsciously identifying with such a thought. They might even tell someone, "Hey I'm bored lets do something." A Buddha gets that thought and has zero discomfort as they don't identify with it. The Buddha is primarily identifying with the truth of now as it is before we add a mental layer upon it. The mental layer is optional for a Buddha.

I probably should not use the word Buddha as it is so sectarian, it's simply a person who has found out how to be content and happy, kind and loving, regardless of one's internal or external conditions.

[sky]

In relation to the nature of mind, what is luminosity? In this respect it might be interesting to reflect on a passage which one finds in certain texts which says that ‘between the arisal of different instances of conceptual thought, the clear light nature of mind arises uninterruptedly’.

Say you look at an object which doesn’t have bright colours but is rather subdued in colour and not very attractive. And you look at it for a while. Then, while looking at this object, you make the determination: ‘I shall retain my concentration in order to focus my attention upon my own perception, upon my own experience. And I shall not allow myself to be distracted by other objects, external or internal.’ With such mindfulness you will be able to recognise the very moment your mind is distracted. For example, you hear a beautiful tune and you are distracted by it, but you immediately realise you are distracted, reinforce your mindfulness, and withdraw from it. Similarly, if you recollect past events, you will immediately realise that you have become distracted. Or if you have preconceptions of the future, you will also be able to identify that your mind has become distracted.

So, normally, it is these types of thoughts which come into being at any given moment and which obscure the essential nature of our minds. When this technique of mindfulness is utilised, therefore, of maintaining attention on the perception of the object in front of us, as and when a distraction arises, we are able to identify it and to withdraw from such distractions. Thus, eventually all these conceptual events, the cognitive processes that obscure the natural state of the mind, will be cleared away. And the result will be a very stable and lucid state of mind.

The mind is an affirmative phenomenon, but on the ordinary level it is obscured by concepts, different states of thinking and preconceptions, and so on. In order to recognise the essential nature of the mind, therefore, we have to peel off these different layers and clear away these obscurations. Then we shall see the true face of our own minds.

If you undertake such practices, such experiments, when you say ‘consciousness’, it will not be a mere word. You will be able to understand what it is. Consciousness is a phenomenon that is nonobstructive; it is nonphysical and has the quality of luminosity. It is analogous to a crystal. If a crystal is placed on a coloured surface, the real clarity of that crystal will not be seen. If it is removed from anything coloured, however, then its real form will be seen.

The luminosity of the mind, the nature of clarity of the mind, is something that I cannot simply explain in words to you. But if you undertake this kind of experiment on your own, you will begin to understand,’ Ah, that’s the luminosity of the mind!’

HHDL.