Showing posts with label Stian. Show all posts
Showing posts with label Stian. Show all posts

Yin Ling shared:


A very crucial point on why we need to keep meditating, from the  book "ocean of definitive meaning" teaching by Thrangu Rinpoche : 


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If kleshas really existed, if they had true and solid existence, it would require effort to abandon them. But once you see their emptiness, once you see that they are empty, they will gradually disappear. I say “gradually,” because simply seeing the emptiness of one particular klesha on one occasion does not prevent the reoccurrence of kleshas. 


When you practice tranquility meditation, one of the effects is that your kleshas are weakened, but, as you will remember, aside from weakening them, the practice of tranquility does not eradicate them. But when you practice insight meditation, you actually see their nonexistence. Through seeing the nonexistence of a klesha, it is conquered, it is completely pacified. That particular klesha at that moment is pacified and conquered, but that does not prevent a reoccurrence. The reason why simply seeing the emptiness of a klesha once does not prevent its reoccurrence is that we have a strong habit of entertaining kleshas, which we have accumulated throughout beginningless time. For example, you look at your mind and you observe the emptiness of a thought or klesha that is present within it. Then you arise from that meditation and you no longer observe the emptiness of thoughts and kleshas. In other words, simply observing the emptiness of kleshas on one occasion is not the end of the path.


There will also be fluctuations in your experience, which means that some- times you will have a heightened awareness of the emptiness of kleshas, and it will be easy to observe that emptiness directly; and sometimes your aware- ness of emptiness will seem somehow dull or diminished, and it will not serve to enable you to see the emptiness of your kleshas. As long as the habit of indulging kleshas has not been eradicated, there will continue to be the need actually to observe their emptiness again and again.


Although someone has seen dharmata, has directly experienced the nature of mind, this insight has to be further cultivated. In the same way, on the path of mahamudra, if having seen the emptiness of kleshas in experience once, you do not continue to cultivate that insight and you just abandon it, this will not have any effect on the rest of your kleshas. So there is a great deal of difference between what is abandoned simply through being

seen once or a few times, and what has to be abandoned through the path of cultivation. Therefore it has been said by many mahasiddhas, “Our bad habits are like the tendency of a scroll that has been kept rolled up to roll itself back up every time we try to unroll it.” The insight into the nature of one klesha is not the end of the path.


Therefore, even practitioners who have realized the nature of mind must continue practicing meditation. And it need not be said that practitioners who have not realized the nature of mind must also continue practicing. In short, the actual practice of meditation is very important. As was said by Jamgön Kongtrül Lodrö Thayé in The Essence of Generation and Completion, “The achievement of the final fruition depends upon continuous diligent application. This in turn must be carried out throughout both meditation and post- meditation, through the application of both mindfulness and alertness.”


As for what the result of practice is, it has been said by many teachers, “The sign of having heard the dharma is to be peaceful and subdued. The sign of having meditated is to have no kleshas.” It is said that you can tell whether or not you have genuinely heard the teachings and understood their point by whether or not you are tame and peaceful in your conduct. And you can tell whether or not your meditation is effective by whether or not your kleshas are diminishing. Ideally, someone should finally have no kleshas what- soever. But even on the way to that klesha-free state, your kleshas and thoughts should diminish. Therefore, I think that it is of far greater impor- tance than the experience of dramatic instantaneous pointing out that peo- ple be taught mahamudra as a full system of instruction that they can implement on their own gradually through diligent application using either one of the three texts by the Ninth Gyalwang Karmapa—The Ocean of Defin- itive Meaning, Dispelling the Darkness of Ignorance, or Pointing Out the Dhar- makaya—or one of the texts by Dakpo Tashi Namgyal—either Moonbeams of Mahamudra or The Clarification of the Natural State.


In short, I think it is of far more importance that people receive this kind of complete and systematic instruction so that they can gradually develop experience on their own, than that some kind of dramatic pointing-out pro- cedure be done.



    Jachym Jerie
    Totally agree especially this:
    In short, I think it is of far more importance that people receive this kind of complete and systematic instruction so that they can gradually develop experience on their own, than that some kind of dramatic pointing-out pro- cedure be done.


    Yin Ling
    it is a very good book, alongside pointing out the dharmakaya.
    Thrangu rinpoche wisdom is deep
    I just bought and downloaded 58 books of his after loving this one so much ahahaha


  • Oskar Melkeraaen Aas
    Bullseye, thanks for sharing🙏☺️ l think it is a huge problem these days that one have one or two breakthrough and then think the work is over, l think especially for those who do not have a teacher this happens and it causes alot of confusion regarding what is enlightenment among the common man and in spiritual circles.
    Nature of mind has to be unintereupted, kleshas has to be destroyd 🙂


  • Stian Gudmundsen Høiland
    > If kleshas really existed, if they had true and solid existence, it would require effort to abandon them. But once you see their emptiness, once you see that they are empty, they will gradually disappear. I say “gradually,” because simply seeing the emptiness of one particular klesha on one occasion does not prevent the reoccurrence of kleshas.
    > When you practice tranquility meditation, one of the effects is that your kleshas are weakened, but, as you will remember, aside from weakening them, the practice of tranquility does not eradicate them. But when you practice insight meditation, you actually see their nonexistence. Through seeing the nonexistence of a klesha, it is conquered, it is completely pacified.
    Wonderful, wonderful! Like MMK. And like this excerpt I really like which was discussed elsewhere some time ago:
    *
    In the Questions of Adhyāśaya Sūtra (Adhyāśayasaṃśōdana Sūtra), the Buddha makes this point in a dialogue with a disciple (CTB 161):
    "For example, during a magical display, a man sees a woman created by a magician and desire arises in him. His mind becomes ensnared with desire, and he is frightened and ashamed in front of his companions. Rising from his seat, he leaves and later considers the woman to be ugly, impermanent, unsatisfactory, and selfless. O child of a good lineage, what do you think? Is that man behaving correctly or incorrectly?"
    "Blessed One, he who strives to consider a nonexistent woman to be ugly, impermanent, unsatisfactory, and selfless behaves incorrectly."
    The Blessed One said, "O child of a good lineage, you should similarly view those bhikṣus, bhikṣuṇīs, laymen, and laywomen who consider unproduced and unarisen phenomena to be ugly, impermanent, unsatisfactory, and selfless. I do not say that these foolish persons are cultivating the path; they are practicing in an incorrect manner."
    ~ Searching for the Self, p. 233-234, Dalai Lama & Thubten Chodron

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    Stian Gudmundsen Høiland
    André, do you remember where we started a discussion about this earlier?



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  • 21m
The myriad forms of the entire universe are the seal of the single Dharma. Whatever forms are seen are but the perception of mind. But mind is not independently existent. It is co-dependent with form.
- Zen Master Mazu
A Taste of Zen: Mazu Daoyi
buddhismnow.com
A Taste of Zen: Mazu Daoyi
A monk asked, “What is the essential meaning of Buddhism?” Mazu said, “What is the meaning of this moment?”

8 Comments

  • Stian Gudmundsen Høiland
    Silly me wants to further expound: And what is co-dependent does not arise (nor cease). But that may get me whacked over the head, I dunno…
    André A. Pais
    Sometimes getting whacked on the head is exactly what one needs.
  • Geovani Geo
    "But mind is not independently existent. It is co-dependent with form", says another form.
    Greg Goode on Advaita/Madhyamika
    AWAKENINGTOREALITY.COM
    Greg Goode on Advaita/Madhyamika
    Greg Goode on Advaita/Madhyamika
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  • Dani Girar
    So without form there cannot be mind? What is 'mind' for Mazu? Is there something beyond 'mind' and form in this context? Soh Wei Yu
    Soh Wei Yu
    No, there is nothing beyond mind/form. Unlike Advaita, Buddhism teaches two way dependency.
    Greg Goode on Advaita/Madhyamika
    AWAKENINGTOREALITY.COM
    Greg Goode on Advaita/Madhyamika
    Greg Goode on Advaita/Madhyamika
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  • Thusness/PasserBy's Seven Stages of Enlightenment
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    Thusness/PasserBy's Seven Stages of Enlightenment
    Thusness/PasserBy's Seven Stages of Enlightenment
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  • Soh Wei Yu
    This is also good:
    Mar
    29
    The Transience
    The arising and ceasing is called the Transience,
    Is self luminous and self perfected from beginning.
    However due to the karmic propensity that divides,
    The mind separates the ‘brilliance’ from the ever arising and ceasing.
    This karmic illusion constructs ‘the brilliance’,
    Into an object that is permanent and unchanging.
    The ‘unchanging’ which appears unimaginably real,
    Only exists in subtle thinking and recalling.
    In essence the luminosity is itself empty,
    Is already unborn, unconditioned and ever pervading.
    Therefore fear not the arising and ceasing.
    -------------
    There is no this that is more this than that.
    Although thought arises and ceases vividly,
    Every arising and ceasing remains as entire as it can be.
    The emptiness nature that is ever manifesting presently
    Has not in anyway denied its own luminosity.
    Although non-dual is seen with clarity,
    The urge to remain can still blind subtly.
    Like a passerby that passes, is gone completely.
    Die utterly
    And bear witness of this pure presence, its non-locality.
    ~ Thusness/Passerby
    And hence... "Awareness" is not anymore "special" or "ultimate" than the transient mind.
    Labels: All is Mind, Anatta, Non Dual |
    The Transience
    AWAKENINGTOREALITY.COM
    The Transience
    The Transience
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