Mira/Enlightenment

[Guest guest]

HS

 

Re: Mira/Enlightenment

 

You know, I think.

 

You wrote in response to Dharma's posting of Tantric means and ways:

>"Mirror" <mirror

Re: The way to Enlightment

>Help!

Is this the way to Enlightenment?

Makes me feel sorry for Enlightenment,

makes it so far off.......

all those turns........

when it is always here and nowhere else......

>Love always,

>Mira

 

Mira,

 

Which comes first; realization or teaching?

 

Innate/inherent in the human, is this 'way', which Vajrayana expreses so

well. The expression does not proceed the experience, the experience

preceeds the expression.

 

For myself, I 'found' Vajrayana thirty years ago; I _recognized_ what I

mention as inherency, as a result of my exposure to certain Tantric

teachings. This realization has allowed me to live as though those special

words were spoken by my 'future self'; indeed, I now speak them.

 

It has been as though, I simply had to learn to _abide_ the passage of

time, to eventually 'catch up' to myself, to recognize myself as the author

of those words.

 

It is the special skill of the Vajrayanist writers, the realized ones, to

write in my own thoughts; this is called, I think, 'transmission of mind'.

To know myself as realized, allowed me to live in non-attachment for many

years, all leading to this moment, as I now say this to you.

 

An innate or inherent 'way' is indeed native to all humans; it is the

foundation of the sharing of Being which is the oft-mentioned 'oneness'

which we are.

 

Turnings of phases of teaching/realization/teaching/realization is the

'wind' which is abiding itself; abiding, all 'wind' is gathered, channeled,

groomed, to this one voice, which is my own, and which I also hear as

yours.

 

The Tantras 'state' or 'explain' what is _already going on_; they state so

plainly. The only flaw I find, is that the lure of 'enlightenment' is held

out by some, without the qualifying statement that 'this is to describe

what is already always happening; this is our story'.

 

Those who wander limbo, disenfranchised, looking for family and for union,

could hear this as the ongoing story of our family; no-one is excluded, all

are in grace. It is only the world-dream teaching of separateness, which

makes this voice seem exclusive.

 

I empathize with the need to transmit the message of no-journey/no-arrival;

yet, as long as there is the competing world-dream propoganda of

incompletness, such (in my opinion) must be pointed out. It is that some,

in using words of the actual, lock others into the illusary.

 

Pointing out that "it need not be sought, because it is what you are" if

understood, serves to counteract the looking-without which world-dream

propoganda engenders. Ultimately, though, one finds that 'within' and

'without' are simply phases of the same 'thing'. Ultimately, it is the

looker who is seen looking at the looker... as you know, Mirror.

 

==Gene Poole==

[Guest guest]

Gene:

> Which comes first; realization or teaching?

>

> Innate/inherent in the human, is this 'way', which Vajrayana expreses so

> well. The expression does not proceed the experience, the experience

> preceeds the expression.

>

> For myself, I 'found' Vajrayana thirty years ago; I _recognized_ what I

> mention as inherency, as a result of my exposure to certain Tantric

> teachings. This realization has allowed me to live as though those special

> words were spoken by my 'future self'; indeed, I now speak them.

>

> It has been as though, I simply had to learn to _abide_ the passage of

> time, to eventually 'catch up' to myself, to recognize myself as the

author

> of those words.

>

> It is the special skill of the Vajrayanist writers, the realized ones, to

> write in my own thoughts; this is called, I think, 'transmission of mind'.

> To know myself as realized, allowed me to live in non-attachment for many

> years, all leading to this moment, as I now say this to you.

>

> An innate or inherent 'way' is indeed native to all humans; it is the

> foundation of the sharing of Being which is the oft-mentioned 'oneness'

> which we are.

>

> Turnings of phases of teaching/realization/teaching/realization is the

> 'wind' which is abiding itself; abiding, all 'wind' is gathered,

channeled,

> groomed, to this one voice, which is my own, and which I also hear as

> yours.

>

> The Tantras 'state' or 'explain' what is _already going on_; they state so

> plainly. The only flaw I find, is that the lure of 'enlightenment' is held

> out by some, without the qualifying statement that 'this is to describe

> what is already always happening; this is our story'.

>

> Those who wander limbo, disenfranchised, looking for family and for union,

> could hear this as the ongoing story of our family; no-one is excluded,

all

> are in grace. It is only the world-dream teaching of separateness, which

> makes this voice seem exclusive.

>

> I empathize with the need to transmit the message of

no-journey/no-arrival;

> yet, as long as there is the competing world-dream propoganda of

> incompletness, such (in my opinion) must be pointed out. It is that some,

> in using words of the actual, lock others into the illusary.

>

> Pointing out that "it need not be sought, because it is what you are" if

> understood, serves to counteract the looking-without which world-dream

> propoganda engenders. Ultimately, though, one finds that 'within' and

> 'without' are simply phases of the same 'thing'. Ultimately, it is the

> looker who is seen looking at the looker... as you know, Mirror.

 

 

Oh Gene you must know so well the inexplicable paradox that one is

confronted with when 'after the teaching' the 'realization of the teaching'

actually manifests.

What can one do but to speak in contradictions?

If I say that I used to be ignorant and now I am enlightened,

I am not telling the whole truth ~

If I say that I always was enlightenment itself,

I am not telling the whole truth ~

I say a lot of words, and nothing quite says it.

When I react to a supposed 'path to enlightenment', as illusionary, I am

both telling the truth and denying my own path.

I am think I am going to stop trying for a while.

(as if it were of any use not talking about it)

 

Love always,

 

Mira

[Guest guest]

Gene;

> Which comes first; realization or teaching?

 

Mira:

This is the famous chicken and egg question.

any other nice koans for today?

[Guest guest]

Hi Gene,

>snip<

>For myself, I 'found' Vajrayana thirty years ago; I _recognized_ what I

>mention as inherency, as a result of my exposure to certain Tantric

>teachings. This realization has allowed me to live as though those special

>words were spoken by my 'future self'; indeed, I now speak them.

>

>It has been as though, I simply had to learn to _abide_ the passage of

>time, to eventually 'catch up' to myself, to recognize myself as the author

>of those words.

>

>It is the special skill of the Vajrayanist writers, the realized ones, to

>write in my own thoughts; this is called, I think, 'transmission of mind'.

>To know myself as realized, allowed me to live in non-attachment for many

>years, all leading to this moment, as I now say this to you.

>snip<

 

Beautiful! Thank you!

 

Here is a gift... some of your thoughts.

------------

 

The essential point of all the modes of Dharma taught by the

Buddha

can be epitomized as a method to subdue one's mind.

The entryway into the initial mind practice

is surely renunciation, without which there is no way.

If authentic renunciation arises, compulsive activities will be few;

if activities are few, the significance of non-action will be near.

When non-action is realized, it is the true nature.84

There is no other buddha outside of that.

 

There are many categories of view, meditation, and action,

but when applied to one's own mind,

the view is absolute conviction in the true nature;

meditation is assimilating that meaning in one's being;

and action is recognizing anything that happens as that view

and meditation.

It follows that the fruition will be the actualization of things as

they are.

 

The root of delusion is one's own mind grasping

external appearances as being truly existent.

Whatever creation or completion stage meditations are

employed,

all are intended as methods to reverse this attachment to the

reality of deluded appearance.

If stubborn habits of attachment and aversion are not reversed,

then meditation is as meaningless as a gopher hibernating in a

hole.

.....

All phenomena are subsumed under the two truths:

the relative truth is true with respect to delusion,

and the absolute truth is true with respect to true nature.

The definition of "truth" is that it is without deception.

If you know that the two truths are inseparable, like the moon

in water,

then the extinction of deluded appearance is close at hand.

.....

It is said that if you understand mind, knowing this one thing

illuminates everything,

but if you don't understand mind, knowing everything

obscures the one thing.

The great master Noble Nagarjuna said it this way:

"Where there is appropriate understanding of emptiness, all

things are appropriate,

and if there is no appropriate understanding of emptiness,

nothing is."

.....

In short, the essential meaning is this: understand the essential

points of meditation;

do not fall under the power of mediocrity in external manners;

and inwardly, exert effort tempered just right.

These shouid be understood as the signs of obtaining stability.

Non-meditation is the exhaustion of effort.

Although there is nothing to meditate on, there is something

to get used to.153

For the sake of habituation, while eating, resting, going, or

staying,

in all activities, it is crucial not to give in to distraction.

 

When alone, you can relax and maintain true nature.

When in a crowd, the powers of mindfulness, awareness, and

clarity need to be carefully guarded.

Since mindful awareness in essence has no true existence,

there is nothing to attend to, but there is something to establish.

Since it is awareness-emptiness, it is somewhat difficult to

establish,

but once you are used to it, it will be like meeting an old

acquaintance.

Whatever appearances, sounds, or thoughts occur,

there is not one iota that is not an aspect of awareness itself.

 

The esoteric instructions of exceptional Atiyoga154 speak of

the distinction between mind and intrinsic awareness.

Mindfulness cannot grasp the nature of clear light -

this abstruse aspect, with movement and memory, that is difficult

to cut through, is mind.

With no object of cognizance, the nature of clear light is seen -

this radiant aspect abides like a candle.

The latter is like the sudden fright without a known object,

but when it is recognized, confidence is established.

It is said that awareness is empty of movement, unborn, and

liberated -

it is seeing the analogy, not just the words of emptiness.

These are the direct oral precepts of the lineage, which are like

the heart's blood.

.....

Uncontrived reality does not need to be sustained continuously:

one incident recalled is sufficient,

as was taught by the previous Kagyu156 masters.

By meditating on the essence, the karmic obscurations of many

eons

are purified, and furthermore, the vital wind enters the central

channel157 automatically.

There are other benefits too great to speak of.

If you know your own nature, it is the knowledge of the one

thing that liberates all.

.....

In sustaining non-focusing, the mixing of basic space and

intrinsic awareness

is enhanced by mixing the source, mind, with the center of

space

or the depths of the ocean to illuminate mindfulness.

At that time awareness-emptiness without center or circumference

arises.

 

Three things are said to pose the danger of misunderstanding:

emptiness, calm abiding, and neutrality.

 

Emptiness means freedom from the extremes of existence and

non-existence,

birth and cessation, eternalism and nihilism.

It is called an experience in awareness, unimaginable,

inconceivable, and ineffable.

 

Calm abiding is thoroughly pacifying the churning of thoughts

and resting the mind evenly, without center or circumference,

abiding like the ocean without waves.

 

Neutrality is when the power of mindful awareness weakens,

and you pursue the subtle mental movements.

When mindful awareness arrives, it is more like hindsight.

It is like water flowing through grass:

you see it only when it comes out the other side.

 

During meditation, if a state of neutrality occurs,

single it out, that is, tighten up the mindful awareness.

.....

In the completely perfect sense, there is no meditation and

nothing to meditate on.

When mindfulness alone is enough, it is the peak of practice.

In the ultimate sense, even mindfulness itself does not exist.

When the basis of mindfulness is absolved in basic space we

speak of wisdom.

As when fuel is used up the fire is also extinguished,

when delusion is used up the remedy itself is eliminated.

This is the sphere of activity of all noble ones.

 

It is not meditation, nor is it non-meditation.

Not being meditation, there is nothing at all to focus on,

and not being non-meditation, there can be no distraction.

Simply place the mind on the bare apprehension of the nature

of reality.

This is not a thought-object of the rational mind

because the absolute is beyond intellect and without reference

point.

If the intimate connection between thought and object is not

severed,

although you call it "uncontrived," it cannot reverse delusion.

Severing the inner perceiver and the external object

may be called self-arising self-liberating, but it is still duality.

When there is no antidote it is self-arising self-liberating.

 

One's very own mind is the child appearing to the mother.

Like bubbles rising out of water, appearances arise out of

attachment

and yet if you know that it is the play of nonduality,

then this is what is meant by appearance and mind being the

meeting of mother and child.

You won't find cyclic existence and transcendence, good and

bad, realized and unrealized,

or rejection and acceptance - emptiness and completion were

always present.

All view, meditation and action is included in that,

and since all the commitments to preserve are also included in

that,

the Great Perfection Atiyoga teaches

four commitments160 to preserve that are kept by not preserving.

Being without interruption in preservation is the commitment

of "non-existence,"

being free of duality is "evenness,"

everything being perfect in mind is "singularity,"

and this completion in itself without anything else is

"spontaneously perfect."

This is the ultimate intention of the victorious ones of the

three times.

 

 

- Jamgon Kongtrul, _Creation and Completion_

 

-------

 

NOTES

 

84. gnas lugs: literally, the way of abiding. The true nature or natural

condition of all phenomena.

 

153. This is a play with the term "gom" (bsgom), meditation, and the

word from which it derives, "gom" (goms) becoming habituated or

getting used to something.

 

154. Atiyoga, the highest vehicle in the Ancient tradition, equivalent to

the Great Perfection. See note 139.

 

139. rnal 'byor chen po, Skt. mahayoga: in the system of classification of

the Ancient tradition (rnying ma), there are six tantric vehicles:

Kriyatantra, Caryatantra, Yogatantra, Mahayoga, Anuyoga, and

Atiyoga (Skt.), each one "higher" than the last, culminating in

Atiyoga, or the Great Perfection.

 

156. bka' brgyud: "oral instruction lineage," one of the four main

schools of Tibetan Buddhism that established a large monastic net-

work. See the "Buddhism in Tibet" section of the introduction.

 

157. rtsa dbu ma, Skt. avadhuti: the main channel or energy pathway

(rtsa, Skt. nadi) of the psycho-physical body through which the

vital

winds (rlung, Skt. prana) and seminal drops (thig le, Skt. bindu)

move. It is visualized as being approximately along the inner

side of

the backbone. It is a goal of yogic practice to bring the vital

winds

into the central channel, causing the realization of true nature.

Conversely, by recognizing the intrinsic nature of mind, the vital

winds will enter spontaneously into the central channel.

 

160. dam tshig, Skt. samaya: the "sacred word" or covenant in Vajrayana

between the disciple and the guru, and also the commitment to the

practices received from the guru. There are different sets of

specific

commitments from different tantras. These are the "four great spe-

cial commitments" (khyed par chen po'i dam tshig bzhi) associated

with Atiyoga: non-existence (med pa), evenness (phyal ba), singu-

larity (gcig pu) and spontaneous presence (Ihun grub, although

here

it is Ihun rdzogs). Kongtrul addresses them further in his

Treasury of

Knowledge (shes bya mdzod), vol. II, p. 194.

[Guest guest]

Mirror wrote:

> Oh Gene you must know so well the inexplicable paradox that one is

> confronted with when 'after the teaching' the 'realization of the teaching'

> actually manifests.

> What can one do but to speak in contradictions?

> If I say that I used to be ignorant and now I am enlightened,

> I am not telling the whole truth ~

> If I say that I always was enlightenment itself,

> I am not telling the whole truth ~

> I say a lot of words, and nothing quite says it.

> When I react to a supposed 'path to enlightenment', as illusionary, I am

> both telling the truth and denying my own path.

> I am think I am going to stop trying for a while.

> (as if it were of any use not talking about it)

>

> Love always,

>

> Mira

 

Hello Mira,

 

They are stars and they are black holes,

They dance around the whole truth,

Knowing they are not telling the whole truth in their expression.

 

The ball is open...

 

Antoine