Tag Archives: perception


65 & 66 [Cleary]: By proofs, paradigms of logic, and by proposition and reason, in terms of a dream, a castle in the air, a mirage, the moon and sun, I use such examples to say an origin is not objective. The imagined world is called a dream, confusion, or illusion, in the sense of being empty. read more

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A Disturbance in the Force


  1. . The Aspect of Nonenlightenment 

Because of not truly realizing oneness with Suchness, there emerges an unenlightened mind and, consequently, its thoughts. These thoughts do not have any validity to be substantiated; therefore, they are not independent of the original enlightenment. It is like the case of a man who has lost his way: he is confused because of [his wrong sense of] direction. If he is freed from [the notion of] direction altogether, then there will be no such thing as going astray. It is the same with men: because of [the notion of] enlightenment, they are confused. But if they are freed from [the fixed notion of] enlightenment, then there will be no such thing as nonenlightenment. Because [there are men] of unenlightened, deluded mind, for them we speak of true enlightenment, knowing well what this [relative] term stands for. Independent of the unenlightened mind, there are no independent marks of true enlightenment itself that can be discussed.  read more

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Mind as Māyā


 B. The Mind in Terms of Phenomena

  1. The Storehouse Consciousness

 The Mind as phenomena (saāra) is grounded on the Tathāgatagarbha. read more

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The Mind of the Perceiver

iv. 23-26 Gradations of  Perception

4.23 The Observer, the field of knowledge, and knowledge itself are conjoined in the mind of the perceiver. read more

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Thought vs. Self

iv. 18-22 The Self is the Master over all thought-constructions.

4.18 The changeless Selfhood of spirit is Master over the churning of incessant thoughts. read more

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Diamond-hard Compactness

iii. 46-49 Spirit-Body Ascending

3.46 The Diamond Body has an adamantine hue that harnesses strength.

As the yogin steadily advances in practice, each cell of the body is refined in the fire of spiritual-perfection. The yogin’s body is now a “spiritual-one”, adamantine—as hard as a diamond—the Diamond-Mind-Spirit-Body. This Body yields to no-thing whatsoever in the created order of existence; as written elsewhere within these blogs: read more

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Wake-up Sermon, part 3

Whoever knows that the mind is a fiction and devoid of anything real knows that his own mind neither exists nor doesn’t exist. Mortals keep creating the mind, claiming it exists. And Arhats keep negating the mind, claiming it doesn’t exist. But bodhisattvas and Buddhas neither create nor negate the mind. This is what’s meant by the mind that neither exists nor doesn’t exist. The mind that neither exists nor doesn’t exist is called the Middle Way. read more

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The Blood is the Life

Bloodstream Sermon, part 6

The concluding verses of Bodhidharma’s Bloodstream Sermon highlight that one comes face to face with two choices: the Law of Karma and Mind-Only… read more

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Field of Dreams

This vast throng of spectators is in total awe of the Buddha, sitting majestically upon his royal Lion throne. As they circumambulate-round him clockwise seven times, they lay down at his feet a spectacular parasol (a canopy): read more

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A Movable Feast

Mardi Gras is fast approaching with its vast array of spectacular shapes and colors all manifesting into one great orgy, indulging and gorging (Fat Tuesday) oneself before the solemn season of Lent begins on Ash Wednesday. After studying the Lanka, it’s apparent that this event serves as a metaphor to the greatest movable feast of them all—the Alaya vijnana. You will find in the archive here numerous references to two contrasting principles: The Unmoving Principle and the Moving Principle. It wasn’t apparent until once again going over the Lanka in depth that these two principles can be seen in light of the “twin” effect: the Tathagata garbha and the Alaya vijnana. As we have seen through the study of the Lanka, these two terms are interchangeable as their essential stature is linked together as a mirrored reflection of the womb of suchness: tathata. The Tathagata garbha is Unmoving, motionless, yet utterly dynamic in Its ability to initiate contact with its quite vivacious twin, the Alaya vijnana; although not positioned in the realm of movement, It, in effect, “turns away” from its position-less stature in the Unborn and somehow becomes (animates) enraptured with the moving antics (animations) of Its precocious sibling—something that the Hindu’s describe as Shiva-dancing. read more

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