The Cuckoo of Awareness :Ornament for Aquiring Realization(Six Diamond Stanzas)

[Guest guest]

It is as Sri Nisargadatta Maharaj has said: " That which is prior to

consciousness is the Absolute... " With the full realization of the

Absolute, both Consciousness and the World-both God (Brahman) and

Illusion (Maya)-collapse into zero. " Brahman is created out of your

beingness, " says Maharaj. " All this Brahman is illusion, ignorance.

Your beingness (sattva = caittanya, Consciousness) is ignorance only,

from the Absolute standpoint. " And, " The original state prior to

Consciousness cannot be described; one can only be That. " When the

consciousness ends, then the world ends: where consciousness and

world are not, That is the Absolute. As Buddha Sakyamuni said, there

is no permanent subject or Creator. " The sum total of all this is

illusion and nobody is responsible for creation-it has come

spontaneously and there is no question of improvement in that-it will

go on in its own way. " In these teachings of the great Marathi saint,

Sri Nisargadatta Maharaj, we see the same precision of language and

exposition that occurs in the writings of Arya-Vasubandhu and the

early masters of Yogacara. Ji.bzin.pa is the unchanging non-

conceptual Matrix of Mystery, since the totality of created

Appearance cannot be other than always good.

 

I. The intrinsic nature of diversity is nondual, since 2. Singularity

is unintelligible (aprapancita). 3. Facticity (yatha) is non-

conceptual, since 4. The totality of created appearance is all-

beneficent. 5. Already having abandoned the disease of striving, 6.

Just remain in effortless abiding (avasthita).

 

1. The intrinsic nature of diversity is non-dual, since 2.

Singularity is unintelligible. 3. Facticity is non-conceptual, since

4. The totality of created appearance is all-beneficent. 5. Already

having abandoned the disease of striving, 6. Just remain in

effortless abiding.

 

1. The Intrinsic Nature Of Diversity Is Nondual

 

All phenomena (Skt dharma) of the universe are the diversity (Tib:

sna-tshogs) spoken of here. The intrinsic nature (Skt: svabhava, own-

nature) of that diversity is nevertheless nondual by virtue of its

undifferentiated unicity (Skt: samata). The term " intrinsic nature "

means the real condition of all the infinite aspects of existence.

The real condition is parinishpanna, absolute, and thus nondual.

 

2. Singularity Is Unintelligible

 

The Tibetan chas.shas.nyid. refers to the singleness of things. Chas

means " a part. " ' Shas means " belonging to a group. " Nyid means " in-

itself " -the essence of what something is. This implies what we

call " individuality, " to exist as a separate entity or unit. However

for anything to be an absolute unit, or a complete singularity, it

would have to be non-dimensional and beyond designation, since

anything capable of occupying space or time is itself divisible into

parts. Thus a metaphysical singularity cannot have existence.

 

3. Facticity Is Non-Conceptual

 

The Tibetan word ji.bzhin.pa refers to the previous subject. Since

that cannot be amplified, one should not objectify it. All mental

activity and conceptualization ceases in ji.bzhin.pa.

 

This highly meaningful term, which we have translated " Facticity " ,

literally means " That-which-is " . Ji.lta.wa.bzhin is defined as

bcos.bslad.med.pa, unfabricated, not spoiled. Ji.bzhin.pa is the

original noumenon, or essence, behind all the phenomena which appear

diversified. It is, according to Tsepak Rigzin (videTibetan-English

Dictionary of Buddhist Terminology) the equivalent of ji-Ita-wa/

yatha: a thing as it is in its essence. In Dzogchen it refers to the

gzhi (Skt: prakriti, ground) or sems.nyid (Skt. cittatva, mind-

essence), and has the same sense as de-kho-na-nyid (tattva-viniscaya,

essence of reality) and de.bzhin.nyid (Skt: tathata,

translated " suchness " or " thatness " ). Consequently the term is

charged with significance.

 

4. The Totality of Created Appearance Is All-Beneficent

 

Here we find that the Tibetan line rnam.par.snang.mdzad.kun.tu bzang

seems to make a play on words. In Tibetan rnam.par.snang.mdzad is

adopted as a translation for the Sanskrit name Vairocana, the Buddha

at the center of the Sambhogakaya Mandala. We should keep in mind

that the translator of this text was also named Vairocana. Perhaps he

was making a pun here on his own name? It would also seem that the

ending of the sentence, kun.tu.bzang, were a reference to the

primordial Buddha Samantabhadra (Tib: kun.tu.bzang.po).

 

5. Already Having Abandoned The Disease Op Striving

 

There are said to be four reliance's (pratisarana):

 

Reliance on the teaching (dharma) rather than the personality

(pudgala) of the teacher. Reliance on the meaning (artha) rather than

the words (vyanjana) of the teaching. Reliance on the definitive

meaning (nitartha) rather than the provisional meaning (neyartha) of

the teaching. Reliance on true Gnosis (jnana) rather than the

consciousness (vijnana). By resorting to reliance, and especially the

fourth reliance of the above list, namely the innate Gnosis, one

begins to give up the cycle of doing. As long as there is doing there

is desire. As long as there is desire, there is the wheel of

becoming. To abandon the wheel one should follow the course of

authentic reliance.

 

As striving diminishes, the practitioner begins to enter the abiding

state. There is a tremendous amount of teaching on the subject of

abiding (gnas pa).

 

In the sayings of Sri Nisargadatta this is called " stabilizing " in

the Consciousness, or the lsvara-state. " I don't ask anybody to

follow any particular path [of discipline]. I just tell them to be

what they are, in their natural, spontaneous state. Stabilize there,

in the beingness. " )

[Jean Dunn, Prior to Consciousness, North Carolina 1990,

Seeds of Consciousness, op cit., p. 66.]

 

 

in Mahamudra meditation the four deepening degrees of Contemplation

are thus said to be:

 

Avasthita (Tib: gNas.pa): Abiding, to abide, to stabilize in one

pointedness.

 

Acala (Tib: Mi.gYo.wa): Unmoving, the pure 'being' state,

unfabricated, just as-it-is.

 

Samata (Tib. mNyam.nyid) Unicity, sameness, equalness, as one taste

Sahajasiddhi (Tib: Lhun.grub): Spontaneously accomplishing, the stage

of non-meditation. The term zin.pas which begins the fifth stanza,

here signifies that every wish has " already " been fulfilled.

Everything is complete in itself. Therefore what is there to strive

(rTsol) for? The Absolute is complete: nothing can be added to it,

nor subtracted. In that something is " full " where would there room

for desire. Desire, the root of all striving and suffering, implies

that something is incomplete. For the Absolute there is no desire.

 

One who is full has no hunger. To eat when one is already full is a

malady which causes fatigue. This disease of striving should

therefore be abandoned. The Tibetan word spang means to " let go, "

or " to abandon, " in the past tense. The disease of striving has

already (zin-pas) been abandoned.

 

6. Just Remain In Effortless Abiding (avasthita)

 

To abide spontaneously means nothing is to be done. Therefore one

should remain undisturbed in the state of facticity. That is

sufficient in itself, as the meditation, and means giving up any hint

of making effort.

 

Thinking, feeling, and doing are all forms of effort. In fact, the

whole bundle of five complexes (skandha) are all concerned with

effort. It was with this understanding that the Lord Buddha declared

that desire (tishna, thirst) is the cause of all suffering. His most

basic teaching consists of the cessation (nirodha) of desire. The

three ways of arriving at the state of cessation (nirodha-samapatti)

are known respectively as the apostolic way (sravakayana) of

discipline, the isolated-awakening way (pratyekabuddhayana) of

contemplation, and the great way (mahayana) of transcendence

(paramita) through love and wisdom. In fact, the teachings expounded

by the historical Buddha Sakyamuni are profound in the extreme and

without compare in all the threefold Universe. Following the three

ways, one arrives at the end in effortless abiding.

 

Through mere effortless abiding, liberation automatically occurs. If

we comprehend this final stanza, then the Three Statements of Sri

Pramodavajra are fully understood: direct introduction to one's own

nature; direct recognition of that unique state; and direct

continuation with faith in Liberation.

 

There is nothing more that need be said. Therefore the Tun-huang

manuscript concludes by simply affirming that " to remain without

striving " is the only true Accomplishment (siddhi), that " not-

renouncing anything " is the only true Covenant (samaya), and

that " utter non-attachment " is the only true Offering (puja). Therein

is the whole profound meaning of the Six Diamond Stanzas.

 

This concludes the cuckoo of awareness (vidya-kokila), the

enlightened-mind.

 

 

 

Cuckoo of Awareness (rig.pa'i.khu.byug), An Ornament for Acquiring

Realization (rig.byed.snang.ba'i.rgyan), Six Diamond Stanzas

(rdo.rje.tshig.drug). The first title is defined as a simile (dpe),

the second as a description of the document's intent (dön), and the

third as a common description based on verse structure.

 

Two of the earliest datable Tibetan texts which concern Dzogchen are

the (1) Upadesa known as the Rosary of Views (man.ngag.lta.ba'i.

phreng.ba) by Lord Padmasambhava, and the (2) Lamp of Concentration

(bSam.gtan.mig.sgron) by Nub Sanggye Yeshe. Samten Gyaltsen Karmay,

who has reviewed both texts (vide: The Great Perfection, E.J.Brill,

Leiden 1988), suggests that the former may " be the only extant work

on rDzogs-chen attributable to Padmasambhava. " If so, it should stand

as an historical testament on the state of Dzogchen as it was known

in the eighth century. Sanggye Yeshe's Sam-ten Mig-drön likewise

serves this purpose.

 

As to the Rosary of Views, it purports to outline in brief all the

views (i.e., philosophical and yogic trends) known at that period.

These views are classed first as " worldly " and " non-worldly. " The

former are such views as those held by ordinary people, materialists,

agnostics and animists. The latter consists of either the Analytical

way (laksanayana) or the Diamond way (vajrayana).

 

Under the heading of Analytical way, Lord Padmasambhava lists (1)

Apostolic way (Sravakayana), (2) Eremetic-awakening way

(Pratyekabuddhayana), and (3) Enlightened-being way

(Bodhisattvayana). As we know, the latter is elsewhere generally

referred to as the Mahayana, the Great Way.

 

The Vajrayana is likewise divided into three categories: (4) Ritual-

tradition way (Kriyatantrayana), (5) Intermediate-tradition way4

(Ubhayatantrayana), (6) the Yoga-tradition way (Yoga-tantrayana).

 

The last can be further divided into Exoteric Yoga and Esoteric Yoga.

Esoteric Yoga consists of (7) the Generation-method (utpatti-saula),

(8) the Completion-method (nispanna-saula), and finally, as the

pinnacle of all views, (9) the method of Dzogchen.

 

enjoy enjoy-ment enjoy............bob

[Guest guest]

Nisargadatta , " Bob N. " <Roberibus111

wrote:

>

> It is as Sri Nisargadatta Maharaj has said: " That which is prior to

> consciousness is the Absolute... " With the full realization of the

> Absolute, both Consciousness and the World-both God (Brahman) and

> Illusion (Maya)-collapse into zero. " Brahman is created out of your

> beingness, " says Maharaj. " All this Brahman is illusion, ignorance.

> Your beingness (sattva = caittanya, Consciousness) is ignorance

only,

> from the Absolute standpoint. " And, " The original state prior to

> Consciousness cannot be described; one can only be That. " When the

> consciousness ends, then the world ends: where consciousness and

> world are not, That is the Absolute. As Buddha Sakyamuni said,

there

> is no permanent subject or Creator. " The sum total of all this is

> illusion and nobody is responsible for creation-it has come

> spontaneously and there is no question of improvement in that-it

will

> go on in its own way. " In these teachings of the great Marathi

saint,

> Sri Nisargadatta Maharaj, we see the same precision of language and

> exposition that occurs in the writings of Arya-Vasubandhu and the

> early masters of Yogacara. Ji.bzin.pa is the unchanging non-

> conceptual Matrix of Mystery, since the totality of created

> Appearance cannot be other than always good.

>

 

 

.....yes....this give us some more peace....for the next few billiones

of years....

 

Marc

[Guest guest]

Nisargadatta , " dennis_travis33 "

<dennis_travis33 wrote:

>

> Nisargadatta , " Bob N. " <Roberibus111@>

> wrote:

> >

> > It is as Sri Nisargadatta Maharaj has said: " That which is prior

to

> > consciousness is the Absolute... " With the full realization of

the

> > Absolute, both Consciousness and the World-both God (Brahman) and

> > Illusion (Maya)-collapse into zero. " Brahman is created out of

your

> > beingness, " says Maharaj. " All this Brahman is illusion,

ignorance.

> > Your beingness (sattva = caittanya, Consciousness) is ignorance

> only,

> > from the Absolute standpoint. " And, " The original state prior to

> > Consciousness cannot be described; one can only be That. " When

the

> > consciousness ends, then the world ends: where consciousness and

> > world are not, That is the Absolute. As Buddha Sakyamuni said,

> there

> > is no permanent subject or Creator. " The sum total of all this is

> > illusion and nobody is responsible for creation-it has come

> > spontaneously and there is no question of improvement in that-it

> will

> > go on in its own way. " In these teachings of the great Marathi

> saint,

> > Sri Nisargadatta Maharaj, we see the same precision of language

and

> > exposition that occurs in the writings of Arya-Vasubandhu and the

> > early masters of Yogacara. Ji.bzin.pa is the unchanging non-

> > conceptual Matrix of Mystery, since the totality of created

> > Appearance cannot be other than always good.

> >

>

>

> ....yes....this give us some more peace....for the next few

billiones

> of years....

>

> Marc

>

Mark.....Neat strategy.

Imply things. Be careful not to be explicit, because then it

would be obvious that you are not telling the truth.If someone

expresses doubts about the truth claims of religion, translate that

into a statement that science can solve all of humanity's problems,

and mock the statement. When your opponent disavows that statement,

ignore the disavowal and continue the mockery. Eventually your

opponent will get bored and leave the field.

When there is evidence (and it always happens, so be ready) that

would undermine or completely contradict your argument, simply say

everyone knows the methodology of that particular study was deeply

flawed. Never mind if you know nothing about it, that this is the

first you've heard of the study, just say they went about it in

quite, quite the wrong way. If there's another study with a different

methodology that also proves you wrong, no matter, just say it again.

If your opponent talks of evidence, you talk of proof. If your

opponent mentions probability, you turn that into certainty.Say

things like 'Of course I could be just as wrong as you.' Or 'Well

naturally I'm not as subtle as you are, I don't know how to pick

words apart until there's nothing left.' Or 'Certainly, you're right

and the rest of the world is wrong.' Or 'Where did you read that, TV

Guide/The Toronto Sun?'

LOL

buddy bob

[Guest guest]

Nisargadatta , " Bob N. " <Roberibus111

wrote:

>

> Nisargadatta , " dennis_travis33 "

> <dennis_travis33@> wrote:

> >

> > Nisargadatta , " Bob N. " <Roberibus111@>

> > wrote:

> > >

> > > It is as Sri Nisargadatta Maharaj has said: " That which is

prior

> to

> > > consciousness is the Absolute... " With the full realization of

> the

> > > Absolute, both Consciousness and the World-both God (Brahman)

and

> > > Illusion (Maya)-collapse into zero. " Brahman is created out of

> your

> > > beingness, " says Maharaj. " All this Brahman is illusion,

> ignorance.

> > > Your beingness (sattva = caittanya, Consciousness) is ignorance

> > only,

> > > from the Absolute standpoint. " And, " The original state prior

to

> > > Consciousness cannot be described; one can only be That. " When

> the

> > > consciousness ends, then the world ends: where consciousness

and

> > > world are not, That is the Absolute. As Buddha Sakyamuni said,

> > there

> > > is no permanent subject or Creator. " The sum total of all this

is

> > > illusion and nobody is responsible for creation-it has come

> > > spontaneously and there is no question of improvement in that-

it

> > will

> > > go on in its own way. " In these teachings of the great Marathi

> > saint,

> > > Sri Nisargadatta Maharaj, we see the same precision of language

> and

> > > exposition that occurs in the writings of Arya-Vasubandhu and

the

> > > early masters of Yogacara. Ji.bzin.pa is the unchanging non-

> > > conceptual Matrix of Mystery, since the totality of created

> > > Appearance cannot be other than always good.

> > >

> >

> >

> > ....yes....this give us some more peace....for the next few

> billiones

> > of years....

> >

> > Marc

> >

> Mark.....Neat strategy.

> Imply things. Be careful not to be explicit, because then

it

> would be obvious that you are not telling the truth.If someone

> expresses doubts about the truth claims of religion, translate that

> into a statement that science can solve all of humanity's problems,

> and mock the statement. When your opponent disavows that statement,

> ignore the disavowal and continue the mockery. Eventually your

> opponent will get bored and leave the field.

> When there is evidence (and it always happens, so be ready) that

> would undermine or completely contradict your argument, simply say

> everyone knows the methodology of that particular study was deeply

> flawed. Never mind if you know nothing about it, that this is the

> first you've heard of the study, just say they went about it in

> quite, quite the wrong way. If there's another study with a

different

> methodology that also proves you wrong, no matter, just say it

again.

> If your opponent talks of evidence, you talk of proof. If your

> opponent mentions probability, you turn that into certainty.Say

> things like 'Of course I could be just as wrong as you.' Or 'Well

> naturally I'm not as subtle as you are, I don't know how to pick

> words apart until there's nothing left.' Or 'Certainly, you're

right

> and the rest of the world is wrong.' Or 'Where did you read that,

TV

> Guide/The Toronto Sun?'

> LOL

> buddy bob

 

Hi Bob,

 

the statement i wrote ......came from a positive feeling concerning

what you wrote....

this your message is a great message about.....truth.....

 

i like your messages.....they give a better understanding concerning

non-duality and all what is concerned with It

 

wish a good weekend

 

Marc

 

 

>

[Guest guest]

Nisargadatta , " dennis_travis33 "

<dennis_travis33 wrote:

>

> Nisargadatta , " Bob N. " <Roberibus111@>

> wrote:

> >

> > Nisargadatta , " dennis_travis33 "

> > <dennis_travis33@> wrote:

> > >

> > > Nisargadatta , " Bob N. " <Roberibus111@>

> > > wrote:

> > > >

> > > > It is as Sri Nisargadatta Maharaj has said: " That which is

> prior

> > to

> > > > consciousness is the Absolute... " With the full realization

of

> > the

> > > > Absolute, both Consciousness and the World-both God (Brahman)

> and

> > > > Illusion (Maya)-collapse into zero. " Brahman is created out

of

> > your

> > > > beingness, " says Maharaj. " All this Brahman is illusion,

> > ignorance.

> > > > Your beingness (sattva = caittanya, Consciousness) is

ignorance

> > > only,

> > > > from the Absolute standpoint. " And, " The original state prior

> to

> > > > Consciousness cannot be described; one can only be That. "

When

> > the

> > > > consciousness ends, then the world ends: where consciousness

> and

> > > > world are not, That is the Absolute. As Buddha Sakyamuni

said,

> > > there

> > > > is no permanent subject or Creator. " The sum total of all

this

> is

> > > > illusion and nobody is responsible for creation-it has come

> > > > spontaneously and there is no question of improvement in that-

> it

> > > will

> > > > go on in its own way. " In these teachings of the great

Marathi

> > > saint,

> > > > Sri Nisargadatta Maharaj, we see the same precision of

language

> > and

> > > > exposition that occurs in the writings of Arya-Vasubandhu and

> the

> > > > early masters of Yogacara. Ji.bzin.pa is the unchanging non-

> > > > conceptual Matrix of Mystery, since the totality of created

> > > > Appearance cannot be other than always good.

> > > >

> > >

> > >

> > > ....yes....this give us some more peace....for the next few

> > billiones

> > > of years....

> > >

> > > Marc

> > >

> > Mark.....Neat strategy.

> > Imply things. Be careful not to be explicit, because then

> it

> > would be obvious that you are not telling the truth.If someone

> > expresses doubts about the truth claims of religion, translate

that

> > into a statement that science can solve all of humanity's

problems,

> > and mock the statement. When your opponent disavows that

statement,

> > ignore the disavowal and continue the mockery. Eventually your

> > opponent will get bored and leave the field.

> > When there is evidence (and it always happens, so be ready) that

> > would undermine or completely contradict your argument, simply

say

> > everyone knows the methodology of that particular study was

deeply

> > flawed. Never mind if you know nothing about it, that this is the

> > first you've heard of the study, just say they went about it in

> > quite, quite the wrong way. If there's another study with a

> different

> > methodology that also proves you wrong, no matter, just say it

> again.

> > If your opponent talks of evidence, you talk of proof. If your

> > opponent mentions probability, you turn that into certainty.Say

> > things like 'Of course I could be just as wrong as you.' Or 'Well

> > naturally I'm not as subtle as you are, I don't know how to pick

> > words apart until there's nothing left.' Or 'Certainly, you're

> right

> > and the rest of the world is wrong.' Or 'Where did you read that,

> TV

> > Guide/The Toronto Sun?'

> > LOL

> > buddy bob

>

> Hi Bob,

>

> the statement i wrote ......came from a positive feeling concerning

> what you wrote....

> this your message is a great message about.....truth.....

>

> i like your messages.....they give a better understanding

concerning

> non-duality and all what is concerned with It

>

> wish a good weekend

>

> Marc

>

>

> >Hi Mark,

I'm just being funny (I hope). And I hope you can laugh WITH

me. That's why the LOL at the end. I didn't think that you were being

argumentative nor uncomplimentary. I have read many of your posts and

I think I know that you are not in the camp of the postmodernist

naysayers.Sometimes I can seem to be a hardnose, and I know that it

can be taken the wrong way. But I reiterate that that was NOT my

intent.I am sorry if I came off as being anything but humorous. I

wish you a good weekend too.

> bob