Kriptodanny

The great Darwin numbnuts awards from the 2011..!!

2012-01-27T01:23:00.000-08:00

Lead me from dreaming to waking.

Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace -from the Upanishads- Unless you know the emptiness and bliss inside yourself..you'll be a robot forced by the same emptiness and bliss trying to know itself..by pain..inside your self also..trust me!..said the mahayogi!

*note* The Darwin awards site (or the http://www.darwinawards.com/darwin/darwin2011.html ) is created by Wendy Northcutt believe it or not.. here is her pic.. quote "Wendy Northcutt (born September 17, 1963) is an author of a series of books on the Darwin Awards and the creator of the DarwinAwards.com website.)...dayum she is good,indeed!

Northcutt was interviewed by Mark Emmons of the San Jose Mercury News. Emmons states that "Northcutt considers herself a potential Darwin Award candidate. She describes herself as a klutz."

When interviewed by Salon.com she said "If there are multiple stupidity genes, then having one or two might make someone creative, while having a dozen would make her a dangerous idiot."

In an interview with a blogger Wendy said that running the Darwin Awards website takes up all of her time. She said, “I always feel like I’m neglecting my audience, even though I work more than full time.” She also talked about how the Darwin Awards successfully made the transition from being an online publication to being an offline one. The interview mentions that publishers asked her to "remove the stories from the internet. But Wendy was adamant: 'It was a community! I could not do that. Even though it might have cost me a lot of money, I kept saying no.'”

In a 2001 interview with CNN, Northcutt commented that "Before (the awards became popular), we were an insular community and we could make fun of people and those people (or their families) would never find out. But as it got bigger, I realized there was more and more danger of really hurting people." Therefore she treats the subjects of her stories with compassion, and suggests that those who read her books are likely to become more careful with explosives.

LOL..gotta love this woman for her HUGE balls..I love her already!..kiss to you..says the mahayogi!

-added by Danny-

ps..nothing like the citta(citta is your present mind-emotions in action..as in this very second) trying to know itself ...it's powers are absolute in origine,since it created the universe itself..it has NO FEAR since it knows it's nature only by experimenting itself as individuality..but when it experience itself as in it's pure,brilliant and silent form,the result is bliss,powers,and immortality... Nirvana..for whom?

For the individual YOU,of course..ponder,grasshoppers from heaven...kiss:)..for the awareness is the source,but you are the kripto spirit,it's child..ponder...

The Source will eliminate(separate) you,or itself.....and by elimination(splitting it's power of creation from the created shadows of itself) I mean IT gives you pain,so you'll try to escape it..and by doing that,return to the Source..see??..because remember..without pain and suffering you'd never EVER try to find ANY solution,and you'd not develop your mighty kripto within you..see??(you are IT as projection..it eliminates itself,or it's projection rather..is more like a sunshine ray going thru a prism,and separating itself in many colors??..well..you are that color,and the source in the same time,right?..you understand my superior 12 inch brain wisdom muscle now?..grasshoppers from heaven??..good..if not,I'll explain you again and again till your onion like coyote's eyeballs will pop up from your forehead..trust me..kiss:))) if you don't try to find the pure desire of the Source itself..TO KNOW YOURSELF!..for IT knows itself only thru you!!!

Thus spokenth the mahayogi ..and the grasshoppers bowed down to his superior wisdom brain muscles from heaven..and kissed his large cuban cigar...while the mahayogi went into the forest to smoke it alone by himself..for himself was the universe puffing,but nobody knew it..kiss:)

............

2011 Darwin Awards

Named in honor of Charles Darwin,

the father of evolution, the Darwin Awards commemorate those who improve our gene pool by removing themselves from it.

Stories Ranked by Vote

Motorcycle Helmet Law, ex-Protestor 6.6 (2939 votes)
Planking Spanking 6.5 (4213 votes)
Hotter Copper Whopper 5.7 (2303 votes)
Wedding Jitters 1.8 (1996 votes)

........

Planking Spanking
2011 Darwin Award Nominee
Confirmed True by Darwin

15 May 2011, Brisbane, Australia | PLANKING? What is it? 'Planking' is the peculiar wit of lying flat as a plank in unusual locations--train tracks, fire hydrants, clotheslines--and posting public photographs, spreading joy. This Australian craze had infected poor Mr. Acton B., a (former) planking enthusiast who was not aware that Balconies Are The #1 One Cause of Gravity-Fed Darwin Awards. Not knowing, he was doomed to repeat the lesson. Camera ready, the 20-year-old stretched himself out face-down on the railing, arms by his sides, stiff as a plank, balanced. Don't do it, don't cross that line young male Homo sapiens sapiens! Oh no...the species is doomed. Down he fell. Descent of man. PLANKING happened on 15 May 2011, Brisbane AU. Although we do not have a photograph of the actual event, we encourage reporters to re-enact the scene for your own cameras. No, really, go ahead.
Planking is nothing without a photograph. The men down under have risen to the top of the zany photos crop, planking naked, planking on police cruisers, planking here, there, and across the desks on TV Network News. Planking has well and truly jumped the shark.
READER COMMENTS:
"Natural selection nudged him over the line, and he fell..."
"Planking is bound to remove people from the gene pool."
Please be careful where you plank! :)
Watch out for balconies :-)

"O site dos burros pra carai!"
"Blessedly he was not naked."
................

To nourish the vital energy, keep watch in silence;

In order to subdue the mind, act with non-action.

Of movement and stillness, be aware of their origin;

There is no work to do, much less someone to seek.

The true and constant must respond to phenomena;

Responding to phenomena, you must be unconfused.

When unconfused, the nature will stabilize by itself;

When the nature stabilizes, energy returns by itself.

When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of Heaven and Earth are joined.

Yīn and yáng arise, alternating over and over again;

Every transformation comes like a clap of thunder.

White clouds form and come to assemble at the peak;

The sweet nectar sprinkles down Mount Sumeru...(or from the top of your head!!!.. in meditation!!..that is the true baptism,or the true spiritual power!..it feels like a waterfall..trust me!!!..your body becomes light,cool..and immortal like a true kripto coyote inside you!! if you get to this stage..just WATCH your own consciousness factors and KNOW you are not a body,nore the mind,nore the past,nore the future..you are the ONE experimenting ITSELF in this present moment!!..TRUST ME!!..this was revealed to me when I disappeared into the light,and I asked why I am here(while I was the light)..and it(me) SAID you are here to experience!! TRUST ME!!added by Danny the mighty mahayogi...one of a kind..worshiped in the 10 realms..celebrated in the 18th also...the beautiful one from the 19th realm..watching all the grasshoppers struggles ...so full of mercy that he created the Kripto YOGA..to save the humanity at last!!..Halleluyah to me I say,brothers from heaven..is good to be a mahayogi,indeed..for I will destroy all the gods images and make you..grasshoppers..understand that YOU are the god experimenting itself..and my powers are infinite,and so are yours...it's time to know your true destiny,your true aim..enough of the fruitcakes whom tried to rob you of your divinity..you are THAT I SAY!..wake up humanity and swallow the mighty Kripto Wisdom Brain Muscle..the whole 12 inch would be a start,grasshoppers from heaven!!...kiss to you..I always loved you anyway....)

Swallow for yourself this wine of immortality;

You wander so freely—who is able to know you?

Sit and listen to the tune played without strings;

Clearly understand the mechanism of creation.

It comes entirely from these twenty lines;

A true ladder going straight to Heaven.-Daoist text -

..........

To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

..........

"The center of the cyclone is that rising quiet central low-pressure place in which one can learn to live eternally. Just outside of this Center is the rotating storm of one's own ego, competing with other egos in a furious high-velocity circular dance. As one leaves center, the roar of rotating wind deafens on more and more as one joins this dance. One's centered thinking-feeling-being, one's own Satoris, are in the center only, not outside. One's pushed-pulled driven states, one's anti-Satori modes of functioning, one's self-created hells, are outside the center. In the center of the cyclone one is off the wheel of Karma, of life, rising to join the Creators of the Universe, the Creators of us.

Here we find that we have created Them who are Us...

Lilly's Law

"In the province of the mind, what is believed to be true is true or becomes true, within certain limits to be found experimentally. These limits are further beliefs to be transcended. In the province of the(true mind..added by danny) mind, there are no limits."" -- John C. Lilly -

Unless you know the emptiness and bliss inside yourself..you'll be a robot forced by the same emptiness and bliss trying to know itself..by pain..inside your self also..trust me!..said the mahayogi!

The student asked: “A sage's response to changing conditions

is unlimited. Does he have to study beforehand?”

He should worry only about his mind's not being

clear, and not about the inability to respond to all changing conditions.”

— Wang Yang Ming (1472-1529)

Those whom have ears to hear,let them see..those whom have eyes to see..let them hear good...Kripto Yoga 2.12

Steven Victor Tallarico (Steven Tyler) As bomb bursting in the air ..

2012-01-23T01:02:00.000-08:00

Lead me from dreaming to waking.

You may ask me why I love Steve...well..I just do..

Check out his singing of Amazing Grace song..

or you could as well remember his song from

-added by Danny-

To nourish the vital energy, keep watch in silence;

In order to subdue the mind, act with non-action.

Of movement and stillness, be aware of their origin;

There is no work to do, much less someone to seek.

The true and constant must respond to phenomena;

Responding to phenomena, you must be unconfused.

When unconfused, the nature will stabilize by itself;

When the nature stabilizes, energy returns by itself.

When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of kǎn and lí are joined.

Yīn and yáng arise, alternating over and over again;

Every transformation comes like a clap of thunder.

White clouds form and come to assemble at the peak;

The sweet nectar sprinkles down Mount Sumeru.

Swallow for yourself this wine of immortality;

You wander so freely—who is able to know you?

Sit and listen to the tune played without strings;

Clearly understand the mechanism of creation.

It comes entirely from these twenty lines;

A true ladder going straight to Heaven.-Daoist text -

..........

To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

..........

Here we find that we have created Them who are Us...

Lilly's Law

Unless you know the emptiness and bliss inside yourself..you'll be a robot forced by the same emptiness and bliss trying to know itself..by pain..inside your self also..trust me!..said the mahayogi!

The student asked: “A sage's response to changing conditions

is unlimited. Does he have to study beforehand?”

He should worry only about his mind's not being

clear, and not about the inability to respond to all changing conditions.”

— Wang Yang Ming (1472-1529)

Those whom have ears to hear,let them see..those whom have eyes to see..let them hear good...Kripto Yoga 2.12

The Three Books of the Absolute by Richard Rose explained..

2012-01-13T01:26:00.000-08:00

Lead me from dreaming to waking.

The Three Books of the Absolute by Richard Rose
Book I
Out of the valley of the river came a wanderer. Peace was in his eye and
his soul was wrapped in Nirvana. Peace to the wanderer.
O Eternal Essence, I was that Wanderer. I it was who left the gardens of
tranquility that I might labor for Truth.
I sought Thee, O Eternal Essence, in the grottoes and in the tabernacles. I
called out thy name to the stone ears of statues. And thou answered not.
I sought Thee in the voice of nature. I looked for Thee in the footprints of
animals, in the habits of birds. I listened for a revelation in the murmuring of
waters and in the soft moaning of the forests. I laid my ear against the roaring
cataracts and bared my head to the tempests. But Thou answered not.
I have sought Thee, O Eternal Essence, within my self. I have sought Thee
in my mind until I was cursed with confusion. And I saw Thee not.
Then, O Eternal Essence, I sought Thee whence I came. I sought Thee in
my womb. As the wild beast flees from the elements into his cavern where his
wild dam littered him, so I fled the darkness of my clay. And naught did I find
but the turbulence of my imagination. There in chaotic pattern did I find the
seeds of all confusion that pretended to be wisdom. Where man was born was
also born his gods. Where man was born was also born his demons. And where
in glorious pain, man first raised his foetal head, there too in ignominious joy
was he devoured.
My eyes are extinguished although I see the earth beneath me. And my
ears are destroyed and my mouth speaks no words for my feet carry me through
a realm that needs no language. And my mind is silent and humble in its
dismay, and all within that House there is not one thought. And within that
House is heard the painful tolling of a tiny silver bell, and within that dome is
felt the surge of mighty roaring tides that will not be stopped.
For the keeper of the House is gone, and all that remains testifies that he
never was. Exploding thunder shakes its walls, and heaven and hell are within
its region. For All is within that House, swelling it to burst its comprehension.
All joy is here, and all joy is pain, torturing the House that cannot contain it.
All of joy is tears, and the world will not contain the reaving sorrow of
this House. All this House is fire, straining to burst forth until these walls stand
no longer.
O lamentations of lamentations, has thy agony no tongue? O sorrower in
the spaces of desolation, who shall hear thy anguish, and unless it be heard, how
shall the pain be stopped?
I, O Eternal Essence, beseech Thee,--where within Thee have I dissolved
myself?
Where are prisoned those who follow love? Where have I left my I-ness,
and now having left it, who is it that cries out to Thee? Where is the dirge of
sorrow that is all that remains of me? Who feels this pain that burns and
consumes, yet is felt not by I-who-am-no-more? Who is it that looks from the
windows of my mansion like a strange prowler? Who is it that hears and hears
not, that yearns for life and lives not, that seeks out death and dies not....?
O Ever-Allness, what is Thy pleasure in my sorrow? Thou hast damned
me to thoughtlessness, and yet I cannot leave off thinking, and still my thoughts
are not words. Thou hast robbed me of my soul and mind, and my body
laments for all ages, for my body dies not nor yet walks among men. Thou hast
delivered me from my Ego, and what is there that remains? O Ever-Allness,
forever insensate, pitiless to entreaty, speechless to my prayers,--weep Thou
with me for I am of Thee....and all that remains of me is Thee.
What is the magnitude of Thy nothingness! O what are the limits of Thy
plentitude!....What is the thunder of Thy silence!....How quiet are Thy
cataclysms! Thus shall I sing the praises of myself.
Peace to the wanderer!
Book II
Who shall hear of Moses, Gotama, or Amenhotep, if hearing is not?
Although Jesus weep and Socrates drown, who shall hear their anguish if there is
not hearing?
Who shall know of love and godliness, of peace and serenity, if
knowledge is not?
Who shall not perish in the heavy seas of forgetfulness if knowledge is
not....Though his convulsions and agony for life be mountainous,--shall he not
perish....?
Though the worlds scream from their vertiginous orbits, how can they
cast themselves down while knowing is not....Though the stars roar in anguish at
their distances, who shall know of their roaring?
How can the atom know of the sea....How shall the atom know of the
universe....?
How shall the spaces know of their nothingness....How shall nothingness
hear the agony of nature that cries out against it....?
Where, where is where....? Why, why is why? Where O wise among wise,
is when....? In what drifting sandheaps are its footprints....in what continuum is
etched its lightning rate like music etched on ice?
Who, who is who....? Can the sage, more the fool, say that which is
being....and among beings, who are what? Is the spark an entity, or is it merely
part of the flame, and is the flame only illusory heat, or does it live?
Is not man a question asking questions, frustrated by the unanswered,
laboring to answer himself....and creating a mountain of questions in the
answer....yet who shall know?
Who shall know the circle that has no radius, and who shall know the
point that is a line of infinity....?
Where is maya....If all is maya, who, knowing, sees this illusion? Is not
his knowing also maya....?
In what pitiful hells are the wise....In what blackest abysses are the
oblivious ignorant....?
How shrill is the hunger of inertia,--how maddening the stupor of
extinction that comes from action?
O wise and foolish, look about you in your joys. Where are the joys of
yesterday....and being gone, did they ever live? Did you enjoy, or was it
another's lips that drained thy cup?
Hear the voice of shadows....Look about you into the invisible memories
of the ether. Where are they?
What matters it if the infant staves,--if the angel is raped,--or if the saint
burns upon the spit? Are they not gone....is not the sorrow gone? And who shall
remember....since knowing is not....who can hear their anguish?
Where are the beautiful....Where is their beauty washed by the
years....where are the years drowned in the ocean of the Unknowing?
Think ye on the folly of light. Does it not perish when the eyes are
closed? But the power over us by light is feared by man. He sleeps and dreams
of darkness, and wakens, screaming into it....
Relax ye and die and live the darkness, and enter the impassive pool of
the Unknowing....
Who shall extol the memory of man that leaves him often before his
life....Who remembers after life? If man forgets his infancy before his manhood is
upon him,--what shall he remember hence....shall he remember nothingness?
Desist and enter the pool of the Unknowing....
What is time, O mind....? Is it the number of steps in a day,--the number
of thoughts in a step....? Then of the thoughts in a day, how many years of days
would it take to know all that is know, and then how long,--to know the
magnitude of the Unknowing....and how many steps will take thee from here to
there? Who shall anoint thy limbs?
Though he who forgets more seems greater than he who strived not and
died in ignorance....who shall know....who shall know? Mourn ye for the hour
when the cloud of the Unknowing passes and the falseness of light dazzles the
eye. For the light is a liar unto the Light, and the light is the darkness of the
mind. Yet who shall know....?
I is dead. Death is dead and life has no living....All that remains is All.
I of the cloudier corpus is slain. It is slain that the "I" of the mind might
live.
"I" of the mind is slain, for the "I" of the spirit to live.
"I" of the spirit is slain that the spirit may come into its glory.
"I" of the spirit shrinks from the vanity of life. Space is upon it. Space
towers above it, silently mocking its absence, and the spirit takes its leave like a
thought....like the vapors and like the solitary sound that is heard not....
Eternity wanders through infinity like a blind minnow in an empty ocean
whose bounds are limitless....Yet who can see its boundlessness?
Eternity probes itself like a blind idiot for it know not its immensity, and
it roars and rages in its madness because it cannot find its edges. Yet who can
hear its roaring....?
And the candles of time are lit, and their wax congeals in cold
spheres....but they burn so long and dir so quickly that no man knows if they
burn.
Eternity convulses in its pralaya, seeking for definition.
Death agonizes silently for motion....And all that remains is All.
O who shall hear of this anguish, for all that remains is All.
Book III
O Dream of Dreams, tell me, where is the dreamer?
O Dream of Dreams of Dreams, tell me, where is the dreamer?
O Dreamer, speak unto me,--in which of these dreams wilt thou be found?
O Dreamer, speak unto me, art thou the dreamer in the Dream, or the
dreamer of the Dream?
O Dreamer, answer me,--if thou speakest unto thyself, and hear the sound
of thy voice and reply unto it,--are there then two people speaking, or is it but
one?
O Dreamer answer me,--how many people are dreaming thy dream?
O eternal spaces, art thou black or white....Is thy form clothed in light or
darkness?
Reply unto me
Who walketh in wakefulness,
Knowing not if wakefulness be but an illusion of wakefulness,
Or if sleep be the door of the Absolute....
Or if sleep be the dreamer awake....
Speak unto me
Not in the ringing of my ears
That know not if such stridency be the dawning of new perception,--
Or the damnation of all that was real.
O world, where are thou, that but a second past, clung to my feet?
Where in space am I caught?
O love, where are thy children,--the friends of my youth?
Who has frozen them in eternal ice until they stand in transient memory,
seeming as statues....?
Who has placed the halter of time upon their necks, to swing them in the
listless abysses of silence....?
O never-never-forever....why art Thou?
O tender I-ness forgive me....O lovable I-ness forgive me....for my hand
has shattered the mirror, and I can see thee not.
O hunger that begets creation, O wistful memory of myself, O transient Iness,
forgive me....for the probing finger has shattered the veil of illusion.
I have shattered the chimera of all Knowing....and all that I know is
naught.
Time did I seize in the fingers of my mind, and that which seemed to
move as a phantom did I hold in my fingers....
The peoples of the earth did I see, all that had lived or will live, and their
thoughts were upon their faces.
Beneath my feet did I seize space, and that which seemed afar was near,
and beneath my feet I suppressed the mountains....and yet did the cool oceans
rise harmlessly to my nostrils.
And in all this land there was not one sound, for my fingers held all time,
and in time are the fields of motion. So that no atom stirred, nor did one audible
wave afflict the ether.
For the blood of the serpent is coagulated, and in its mind all thoughts are
one.
And I saw the voices of men....and I saw the beautiful patterns of
motion....but the world was as still as death.
And I saw the beauty as it liveth....yet no color was upon the eye.
The rose upon the bush was only a pale weed, yet Red and Pink shook
the shimmering twilight with their loveliness....and the soft perfume of memory
tinted the Void with its essence.
I saw the flight of the swallow, rolling across dimension like a silent surf.
And as I looked, I saw the emerald dye of the deep, drawn from the
ocean's waves....and even the whiteness melted before the snow on the
mountaintop.
Plain was the picture. Plain was the picture for I had concentrated upon
color and motion....and now they were no more.
Strange was the land for I concentrated upon dimension until it waxed
and waned, and that which seemed small was as great as that which seemed
great.
The nightingale sang in the gloaming....but his beak is now silent....and
yet his song liveth forever.
O friend of my childhood, O lovable I-ness, what have I done to my
world? For I have turned my eye upon it and delivered it unto chaos!
And now I look upon the looker....Twice I see myself and then I see
myself no more.
I see myself as a suppressor of mountainous space and a conqueror if
time. Mighty are my sinews, as I stand upon the mountain.
Then I see myself as an infinitesimal man in the infinitude of
humanity....caught in the congealed blood of life.
I see this tiny man, happy, living, responding to illusions of color and
motion and dimension, and happy in his response, knowing not the illusion of
his indulgence in non-existent happiness.
And looking upon the tiny man, I see his joys leave him, for joy is a thing
apart.
And looking upon him I see his response leave him because motion is a
thing apart.
And seeing these things my heart burns with love for existence.
Yes, I on the mountain, conqueror of illusion, now weep for the beauty of
illusion.
And looking back into the panorama below, I, the mountained man,--I the
consciousness absolute, see that the tiny man now no longer liveth....for life is a
thing apart.
And since he no longer liveth, he cannot see me as I see him, nor can he
see himself as I see him, nor can he ever know of his joys that are things
apart....or know of his love which is now a thing apart.
And knowing his love and his longing for the pattern, I on the mountain
bewail and sorrow in his loss.
Great is my anguish in his silence, great is my agony in his loss.
And feeling my agony, I on the mountain, know that I am the tiny man in
the endless cavalcade.
And soon I see, looking ahead, that all my joys are not, that all my love is
not, that all my being is not.
And I see that all Knowing is not. And the eminent I-ness melts into the
embraces of oblivion.
It melts into the embraces of oblivion like a charmed lover, fighting the
spell and languishing into it.
And now I breathe Space and walk in Emptiness. My soul freezes in the
void and my thoughts melt into an indestructible blackness.
My consciousness struggles voiceless to articulate and it screams into the
abysses of itself. Yet there is no echo.
All that remains is All.
My spark of life falls through the canyons of the universe, and my soul
cannot weep for its loss....for lamentation and sorrow are things apart.
All that remains is All.
The universe passes like a fitful vision.
The darkness and the void are part of the Unknowing....
Death shall exist forever....
Nothingness is Everywhere….
Silence is forgotten....
All that remains is ALL.

*note* Richard Rose wrote this poem after his traumatic realization he's had,when he realized he didn't exist anymore than a Barbie Girl made of plastic exists...

His first idea after he's seen the truth was to kill himself again..I say AGAIN because of his former tries to kill himself in his youth...but then again,if you think dying is the solution,you are greatly in error..like Richard Rose was EVEN AFTER his REALIZATION he was in error.(this is what happens if one gets the mind realization,but not the joy part..by the way....because even so the MIND is the pattern,the joy is the POWER...ponder my mahayogi words!!)

Again....he never managed to give anyone his realization,or to teach his way of self-realization,because there was none...so he decided in his delusion that ,,there is no way,,..other then the intense searching...because there is no recipe for a ,,thunder strike,, as he called it..(he got his realization after a hard trauma of finding that his girlfriend future wife was a lesbian...and he said,,that's it...no more of pain for me..and he truly meditated at last without hopes...be aware that before this incident he committed suicide again when he was young(like 17 yo) by ingesting some rats poison...he did it because some barbie plastic girl from his village he loved proved to be a whore,and he tried to kill himself..but you see..you don't DIE easily if your pure DESIRE is right..for you'll be protected )

I talked to some of his disciples and they explained me how tough he was,and how he'd kick my ass if I ever met him...those people are deluded...for the simple fact that he developed the mind reading powers,that one by itself is not a sign of realization...and trust me...I am tougher then he was ever..for he was still in the mind realm,and I am not...I read THOUGHTS for breakfast..trust the mahayogi!!!

The fact that he has died insane..due to Alzheimer's disease

is not a very proof of his abilities...what he represented from my point of view is the power of pure desire,combined with sheer will vector of the MIND....what is interesting is that you can actually see the soul of the person by the way the person looks...and his/her face..is true those changes are not relevant from the absolute point of view,but since the consciousness (or the soul ..the soul is just the spirit manifesting ) is tight to the body,the face never betrays your lack of joy...

Now watch this fruitcake's face... whom was realized in the MIND aspect only,and explain me where is his joy..guess the mind reading abilities went down the drain while he was in the mental nuts hospital..for 10 years before he finally died,and spare us of his calamity of knowing the MIND without JOY....which he inflicted on his followers..

You see..the JOY of the spirit is also a POWER ..the fact that it splits in myriads consciousness factors(the one you call ,,,soul,,) it doesn't mean is separated...is THE VERY source of the creation,one with your very thin hairs on your ass...trust ME!..so shave your ass,and become a Buddha,says the mahayogi..and the grasshoppers from the 10 realms did it...and they were happy at last..Halleluyah,brothers from heaven!!..cried out the mahayogi..

.But if you think he had any joy...think again....what amazes me is that he actually wrote in some book of his this very sentence ,,check out any avenue,,..yet...he never did it...his system of self-realization was to use mind,since he knew no better..maybe his 10 years spent in the sanatorium before he died taught him a lesson..since he lost all his mind,and forgot at LAST that he was not a person,and NEITHER everybody was(even so he knew it..he still tried to inflict his own pattern of self-realization to others..which is his insanity he had to pay for before his clumsy death,as a vegetable..

Remember a true MASTER dies willingly...he HAS powers beyond beliefs..there is no SUCH thing as being ruled by the elements,and one of the elements is the very consciousness factor..some Masters went poof into the light..some died with earthquakes...but none of the true MASTERS didn't show their true abilities at the time of death....some modified their bodies...some as the Buddha moved his leg while in the coffin...some did all kinds of miracles things....be careful..they wanted to inspire people on their path,by showing off their powers in the last second..TRUST ME!...for that was their last time to show people their TRUE powers..if they had any,of course..)

Because you KNOW a true master the way he dies...not the way he lives... this is the time to recognize a true master,indeed....because when you'll loose your body and mind..that is the time to show if you really had any powers over life or death...since a true master masks himself during life..why is that?..because on this realm both saints and devils are mixed...there are other realms where they are separated,but not on earth...TRUST the mahayogi!..

Show me you gave a system,clear meditation techniques..and mostly mask your own experiences,because nobody would understand those anyway (like the time I went poof into the light,and I was the light..or the time I projected my body just to scare some people....or to make them happy...)...and the MOSTLY..do NOT MAKE people worship YOU..this is very important ...because they'll loose their own POWER if they do that!!..that's why I prefer to be crucified then worshiped....because there is no difference between you and me,other then the realization level of my own nature..and my own nature is also your OWN divine nature!!..Ponder..grasshoppers from heaven...a true MASTER is the one whom makes YOU a master !!...kiss")

You see..grasshoppers from heaven..the pure desire to know the truth is innate..you are either born with it,or not...is not something you could build up..because that would be the end of all your illusions..and the ego(false ideas about surviving,powers and stuff..) will not give up,since it doesn't KNOW it is a FAKE!!..see?..and any attempts to bypass that pure desire will give you so much suffering in your life,that you'll PONDER again about your source within...see?

Willingly or not..you'll be forced..by the kripto spirit within you...is not something you could choose,or select.

Is not something you can pray for...or teach people...why you THINK Jesus was crucified for ?..he'd tried to explain,and that was the result..they killed him on the cross...this is what happens if you try to explain too much,indeed...the buddhists who meditated in the caves alone were the best..at least they were not trying to change the formidable collective thought-forms...

You have no chance(unless you're a mahayogi like me,loved in the 3 worlds,worshiped in 10..etc..and unless you by-passed the illusion of self,AND the illusion of the OUTER self..then you'll understand that everyone you meet is a projection of you..and stop the internal split..because most everybody I've met whom claimed they were meditating,they were actually playing with their thoughts in their minds...not for a second realizing they are fake..how could they SEE the spirit in others,the love and joy of manifestation,since they didn't even resolve their OWN sense of SELF?..be careful that most realized being stop of their recognition that there is no self..but they NEVER realize that the other people,or the whole existence by the way..is voided ..so they try at their best to change others.and at their worst to blame others...be aware that the ESSENCE is ONE...and is your kripto spirit within...whom you blame?..your father..your mother..??..your neighbor ??..you REALLY think they are the cause of your suffering?...find your TRUE SELF,and KNOW you are the others,in a resonant factor...)

But IF YOU have it(that pure desire to know the truth)and want to escape the realm of suffering...and you DO NOT follow your pure desire..shit will happen,indeed...

Then the same powerful forces whom protected you all the way in your life,will turn against you...or you could stop looking for the truth,and forget about the whole stuff,and waste your present life in illusions...

BUT if you love your hidden suffering..that is ok...grasshoppers from heaven...and remember that you can't win in the battle with the universe itself..since the universe is you,and you'll create an internal battle within yourself,between good and evil...same story you see in the movies,but your life is a movie,and you don't KNOW IT!!

In any case..the whole book is here about Rose..kiss to David Gold

with
Bart Marshall

-added by danny-

http://www.richardrose.org/atatitle.htm

About his experience,click here http://www.richardrose.org/ata4.htm

quote"
"She lived on the third floor of a boarding house, and her room was right across from the steps. When I got to the top of the stairs I heard strange noises coming from her apartment, so I put my ear to the door. I heard her voice, squeaky bed springs, and a deeper voice.

"I raised my fist to pound on the door, but then thought better of it. There was only one bathroom on the floor, so I decided to sit down on the stairs and wait ‘em out. They'd have to come out eventually and I'd see who the guy was.

"Sure enough, after an hour or so I heard the sound of heavy work boots. I stood up and the door opens. Out she walks with her lover. Except it wasn’t a man. Her lover was a thick-legged woman with short hair."

Rose seemed amused at the memory.

"So I stumbled back to my hotel room in shock--I had a cheap room over top of a Japanese restaurant. Next thing you know I’m propping myself up with my feet tucked under me in a yoga pose to meditate. But I’d barely got started when something happened.

"It began with a tremendous pain right in the top of my head. Now I've had pain before, but nothing like this. Tears were streaming down my face. I couldn't stand it. My head felt like it was going to explode, and I thought, 'Oh boy, three thousand miles from home and here I go.' I was convinced I was dying. Nobody could have that much pain and live. I remember thinking it must be a stroke, and I worried about how my people were going to get my body back home. They didn't have money to be shipping bodies across the country.

"Then, at the peak of the pain, I went out the window. I could see the Cascade mountains from my hotel room, and that's where I went--out the window and towards those snow-capped mountains. I was aware of seeing people on the street, except that I was above them. I passed over the people, and then over the mountains, and I watched this just like I was in an airplane. And I kept going out until I arrived at a 'place.' I don't say where. It wasn't the Cascades or anywhere else I knew. It wasn't on Earth because there was no sun, there was no sky. I simply arrived at a high place, and it was beautiful.

"I became aware at some point that I was in a causal realm--that I was the reason for its existence, that whatever I thought became a reality. In other words, I was causing things to happen, to be created, merely by desiring or thinking about them. The thought passed through me then that I was alone and that I wanted to see humanity--all of it. And so they appeared, all of humanity--everyone who had ever lived, everyone who ever would live--covering a huge mountain below me, crawling over each other like maggots, trying to get to the top. I was aware that they were engaged in a struggle that had an ultimate spiritual goal, but their immediate lives and pleasures were pathetic. I was still in some sort of astral form at this point--still maintaining an attachment to the body and to these people--and so I felt a tremendous amount of grief and sadness for their seemingly senseless struggle.

"I knew that if I desired I could pick out individuals, that I could see any man or woman who ever lived or ever would live. Because there was no such thing as time. These people were all living now--no matter what the earth time was for their lives--and all I had to do was pick them out, if I wished.

"So I thought to myself, if everyone is down there, then I must be there, too. And I looked down into the maggot pile, and there I was--Richard Rose. I could see myself struggling down there, the little man, happy in his illusion. I could see his whole life pattern.

"And then I thought, 'If that's Richard Rose down there, who's watching all this?' Suddenly I realized I was not just my individual self. I was the whole mass of humanity and the Observer watching it all--I was Everything. This propelled me into an indescribable experience of what I can only call ‘Everything-ness.’

Rose paused for a moment and looked around the table. When he resumed speaking his voice had a distant quality. "There’s just no words…no way I can talk about what that was… no way to begin to describe the…" his voice trailed off, "…the Totality."

The room stayed silent as Rose took a sip of tea. "Then, as I was experiencing this Everything-ness, this Totality, I got to wondering, 'If this is Everything, then what's Nothing?' Because even though I was in an Absolute dimension I still carried traces of my relative mind, which is always looking for dualities, for opposites.

"As soon as the thought of 'Nothing' occurred I started falling. I fell through an incredible void and blackness. And I thought, 'Oh boy, this is it. I'm gone forever.'

But I wasn't. At the end of Nothingness I was back on Earth, in my room in Seattle.

"And strangely enough, something was aware of the Nothingness as I fell, and of the Everything-ness as I took command of creation. That's why I say, in the final analysis, what you are is the Observer. That which you see is never you. That which sees, that's you.

Quote: http://www.richardrose.org/ata7.htm
This is AFTER his experience...(added by danny)

"What is it like to come back, Mister Rose?" he asked. "Is the world different, or do you leave the Experience behind?"
"The world is never the same again. For me now, it's like I'm an insane man watching all this. Of course that's a very liberating state to be in," he said with a grin. "An insane man is free to do all sorts of insane things."
The laughter provided a welcome break from the seriousness. The whole room seemed to loosen up, including Rose.
"It was pretty rough at first, though. The night I came back I couldn't stop weeping. I just wandered the streets crying uncontrollably, looking for a bridge high enough to jump off of. Seriously. I didn't want to live. I couldn't stand the thought of being back here in the nightmare. The only reason I didn't jump is the rivers are shallow out there and I was afraid I'd just get stuck in the mud.
"Then I passed a church and that gave me hope. I figured that priests spend their lives looking, maybe one of them has read something about what just happened to me. So I knocked on the door. This blob of a priest with an enormous gut answers and he looks at me like I'm some kind of worm. I knew he wasn't going to be any help, so I asked him, 'Are there any older priests around?' There I am, standing on the church steps with tears streaming down my cheeks and he doesn’t even invite me in. He just scowls at me and says, 'How long has it been since you've been to confession.'
"And I thought, 'Where's my gun?'" Rose continued talking through the laughter. "Really. I wanted to shoot the bastard. But the anger was good. It helped bring me out of it. It helped me stop weeping.
"Gradually, the worst of the trauma passed and I started drifting back into life again. But I still felt terribly out of place in a world that I knew without a shadow of a doubt was an illusion--having just visited the real place. For several weeks people were transparent to me. I mean literally transparent--I could see right through their bodies.
"So I figured I'd better head back home, because I still wasn't too stable. I had an old friend living in Alliance, Ohio, and he got me a job at the place he was working. That's when everything became beautiful to me. Hills were once more hills, valleys once more valleys. Children looked like baby dolls. The starkness of the Absolute I had visited now made life and motion appear as beauty to me. Those months following my Experience were the happiest of my life, except maybe for the years of peace and bliss I had in my twenties when I was living a very ascetic lifestyle.
"Every day I'd come back to my room after work and sit down in front of the typewriter. I'd given up on trying to talk about the Experience--you just can't describe an Absolute condition using relative terms--but I had hoped to write a book of poetry and at least try to capture the beauty of the illusion I'd been forced to come back to. Most of it I tore up as soon as I wrote it. But then one day something came over me and I was able to write about my Experience. That’s when I wrote ‘The Three Books of the Absolute.’
"It was like automatic writing," Rose continued. "The words just appeared on the page."
A hand was raised near the front of the room. "Do you think your years of asceticism brought about your Experience?"
"Not really. It was like a period of adolescence on the way to adulthood. Necessary, but not directly causal. However, I do think that all that experimentation, investigation, and especially conservation of my energy, was definitely part of the preparation for my Experience."
"What's the other part?"
"The main preparation for Enlightenment is trauma. But you don't need to engage in any special disciplines to induce it. Your life will give you plenty of trauma whether you're on a spiritual path or not. Indulge in it while you can. You'll have plenty of peace in the marble orchard--maybe." Rose laughed in a way that made me uneasy.
"What I mean is," he continued, "you have to go through these traumas in life--now, while you're on Earth--in order to improve your situation after death. Everyone may be immortal, but we don't all go to the same place when we die. Awareness may not terminate for anyone, but you can't expect to advance into a dimension that you haven't mentally vaccinated yourself to beforehand. If the average mind--with its convictions and limitations--landed in an Absolute dimension, it would think it was either in oblivion or hell."
"Will a person who’s been doing spiritual practices, like meditating regularly, get a foreshadowing of what you finally experienced?"
"No. This does not accrue gradually. It happens suddenly and is never anything like you might imagine beforehand. I always thought a spiritual experience would be sheer beauty. I had visions of reaching some beautiful fields of flowers or God knows what. And the fact that I found something so utterly devastating and contrary to my desires convinced me that the experience was genuine, and not the product of wishful thinking.
"It's the effort you put forth--the vector you create--that propels you into this, not an accumulation of knowledge. You're engaged in a relentless pursuit of Truth, yes, but even in the midst of it you suspect that you are incapable of perceiving the Truth. So you engage in the obsessive pursuit of a goal while simultaneously believing you will never be successful. You live this! A person on the spiritual path lives this every moment of every day of his life. You push and push and push without hope. And then, no words or logic can explain what finally happens. It's an explosion. Your being changes."
"But doesn't the wisdom you acquire on your search coalesce in Enlightenment?"
"No," Rose said flatly. "That is not the path. You can't acquire wisdom because you don't know what it is. The path is subtractive. You keep sorting through the garbage pile to see if something real lies underneath it. And after you get done subtracting everything, what's left is an Absolute condition. That's what's real, not the little bits and pieces you set aside because you thought they were true along the way. You don't know anything until you know Everything."
"Do you think other people have had the same type of experience you did?"
"Oh yes, I know that now. But after my Experience I felt completely isolated. It wasn't until years later that I found out about other spiritual incidents. I was in Steubenville, Ohio--we had a little group that met there--and after one of the meetings a woman handed me a copy of Richard Bucke's Cosmic Consciousness." When I read it I knew I wasn’t alone.
"But cosmic consciousness isn't the final experience," Rose continued. "The people in Bucke's book describe an experience where they understand the harmonious interworkings of everything in the universe. They see lights and experience bliss, and so on. This is wonderful. But experiencing the Absolute goes beyond all that. In the Absolute there is no bliss or sorrow."
Rose reached into his old black "satchel," as he called it, and rooted around for something. After a few moments he pulled out a copy The Albigen Papers.
"As I said, the closest I ever came to describing this was when I wrote ‘The Three Books of the Absolute. ‘ I’d tried several times before that to write about my Experience, but gave up. There was just no way to do it. Words and language exist in one dimension, so to speak, and the Experience in another--a dimension without words, a dimension that can’t even be imagined in dimensions where words exist. And so, there was just no way. But one day this poem, or whatever it is, just came to me, complete, all at once. I could hear it and feel it and all I did was get it down as fast as I could. Once I’d finished I never went back and changed anything. I just published it as it came to me. Anyway, it’s here in the back of this book. It’s rather long and I don’t want to put you through the whole thing, but I thought maybe I’d read the last few lines to you."
Rose patted his pockets and looked around the podium for his glasses. He found them in an inside coat pocket and put them on, then flipped through the book until he found the spot he was looking for. He stared at the words for several moments before speaking and by the time he began to read the room was impossibly silent.
"...And soon I see, looking ahead, that all my joys are not, that all my love is not, that all my being is not.
And I see that all Knowing is not. And the eminent I-ness melts into the embraces of oblivion.
It melts into the embraces of oblivion like a charmed lover, fighting the spell and languishing into it.
And now I breathe Space and walk in Emptiness. My soul freezes in the void and my thoughts melt into an indestructible blackness.
My consciousness struggles voiceless to articulate and it screams into the abysses of itself. Yet there is no echo.
All that remains is All.
My spark of life falls through the canyons of the universe, and my soul cannot weep for its loss....for lamentation and sorrow are things apart.
All that remains is All.
The universes pass like a fitful vision.
The darkness and the void are part of the Unknowing....
Nothing is everywhere....
Death shall exist forever....
All that remains is All."

To nourish the vital energy, keep watch in silence;

In order to subdue the mind, act with non-action.

Of movement and stillness, be aware of their origin;

There is no work to do, much less someone to seek.

The true and constant must respond to phenomena;

Responding to phenomena, you must be unconfused.

When unconfused, the nature will stabilize by itself;

When the nature stabilizes, energy returns by itself.

When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of kǎn and lí are joined.

Yīn and yáng arise, alternating over and over again;

Every transformation comes like a clap of thunder.

White clouds form and come to assemble at the peak;

The sweet nectar sprinkles down Mount Sumeru.

Swallow for yourself this wine of immortality;

You wander so freely—who is able to know you?

Sit and listen to the tune played without strings;

Clearly understand the mechanism of creation.

It comes entirely from these twenty lines;

A true ladder going straight to Heaven.-Daoist text -

..........

To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

..........

Here we find that we have created Them who are Us...
Lilly's Law
"In the province of the mind, what is believed to be true is true or becomes true, within certain limits to be found experimentally. These limits are further beliefs to be transcended. In the province of the(true mind..added by danny) mind, there are no limits."" -- John C. Lilly -

Unless you know the emptiness and bliss inside yourself..you'll be a robot forced by the same emptiness and bliss trying to know itself..by pain..inside your self also..trust me!..said the mahayogi!

The student asked: “A sage's response to changing conditions

is unlimited. Does he have to study beforehand?”

He should worry only about his mind's not being

clear, and not about the inability to respond to all changing conditions.”

— Wang Yang Ming (1472-1529)

Those whom have ears to hear,let them see..those whom have eyes to see..let them hear good...Kripto Bible 2.12

William J. Cozzolino talks about balance in life and death..

2012-01-09T02:25:00.000-08:00

Lead me from dreaming to waking.

http://mysticplanet.com/B-THEPATH.HTM

http://www.nirvikalpa.com/bookquot.php4?book=The+Path

http://www.skyhero.com/archives.htm

and hey....why not have his pic also...

I'll quote now his impressive http://www.skyhero.com/transition.htm

Now...he is quite good in explaining...I must admit...worthy of investigating ..35 years it took him to write down his book...too bad he is dead now...hope he used his transition guidance good for himself...nothing like a good balance,using your breath as aim,especially if you're dead,and you can't breath at all......whom needs teachers,since you are the ONE,indeed?..why bother with teachers since you are in the Balance?..

Just watch your sniffing large nose nostrils(pig style are the best...lots of breathing there..the more air,the better self realization..) ,and become a superhuman...a giant in spirituality..the ever-loved one,so full of bliss and wisdom every time...a victor over life and death...laughing at suffering indeed..immortal to the bones ...Halleluyah!.. Praise the Lord! ..the secret must be the overgrown nostrils of watching the breath,and you can be the Buddha itself,says Billy the Mighty God Father Corleone(sorry..is Cozzolino...my mistake)

Nobody needs anything,no religions,no teachers,no gurus,no Budhas,no realized beings,nothing..

All they need is watch their breath says this numbnuts....while he sucked his wisdom from some chinese woman guru he's had..he's had the audacity to proclaim that the breath is all you need...to watch it.

This is his contribution to the spirituality realm,to watch your breath...and become a Buddha.

Since he knew the truth better...I'll spare him from my sarcastic remarks,but I pity him..for he'd learned nothing.

Watch your breath,eghhh...no gurus needed,eghhh?....final wisdom is to watch the one beyond the breath,eghh?

No teacher,no nothing needed,eghh?..then why you sucker needed your chinese woman teacher to guide you?..asked the mahayogi?

..Because as I was watching my breath..I knew all I had to do is nothing......then she came to me,eating some chinese noodles..and even if she was a woman,I called her a Master...,and I got naked and bowed down to her toes,and even so all you need to do is to watch your breath!!!...

Said the fruitcake Cozzolino..no need for teachers,gurus or advanced beings,he explained me before planting one more juicy kiss on his chinese Mistress 10 fingers toes he calls ,,Master,,..then she spanked him good,for he didn't follow his breath the right way...one finger at the time.
May I have another spank,he cried out to his Mistress,which he calls ,Master,??
Eat my noodle !!!...said the Mistress.

Kisses to him,in whatever plane he is now,anyway..)...

..added by danny-

............

Life after death?

What really happens when we 'die?'

Death is a clinical process, a process that can be observed and documented. Many have made the 'journey' and returned to tell about it. Others, such as the Shaman, have made it a practice of taking the journey intentionally. We have a wealth of opinion about what happens to us when we make this journey as well as a wealth of information that has been gathered from those who have actually been there and back.

Death is not an end, but simply a transition from one reality to another.

Student: What happens to us when we die?
Master: When you die?
Student: When our physical life ends?
Master: What happens to you depends on you. What you call death is not an ending, but a beginning. It is a birth, and you must decide now if it is to be a birth of experience or a birth of awareness.

Even though death is a daily occurrence, we often hold physical death in a special place. It should not be so. The death of the physical body involves the SAME PROCESS AS BIRTH. It contains the confusion, the tunnel, the light, and the same restructuring of our paradigm. We experienced this process, this 'death,' when we entered the physical world. The only difference is, at the time of physical death the body ceases to function, and the physical view screen (the physical brain) on which reality has been presented begins to fade. This is a process that almost everyone will experience, but it is not a new experience.

The mind contains built-in programming that results in a step-by-step process from the physical movie of reality to the transpersonal realm at the time of physical death. It is through this process that we are presented with awareness of our natural, holographic awareness or 'higher self.' It process happens to all who experience a physical death, but the paradigm of each individual presents the process in an experience that is consistent with their expectations. Remember that during this 'movie of physical reality' we have developed expectations concerning what will happen when we make this transition. Our mind is energy, and even though the physical brain is dying, the mind is still active. It is still filtering and shaping information, and presenting it to our awareness in a manner that meets our expectations. We call this process "transition."

We may experience glimpses of transition throughout our lives but, because we lack Knowledge of the process, we never realize what has happened. Glimpses of transition occur during situations when the mind is deprived of sensory information from our physical reality, or our physical reality is in jeopardy, such as in life threatening situations. At these times, the mind is stimulated into running the physical death program and we may get a glimpse of transition in its beginning stages. This is when we may see our life 'flash before our eyes' when involved in a traumatic accident. We are actually seeing holographically when this happens, and holographically is how our mind "sees" without the limitations of the physical senses.

In order for us to remain in Balance during transition, we must gain Balance in our movie of consensus reality, be aware of the process of transition and prepare ourselves for it. If we do not take these steps, our mind simply presents us with an experience that meets our predetermined expectations of what we believe will happen.

The process of transition at the time of physical death is an archetypal process -- a process that follows the same pattern wherever it occurs, just as is the process of birth. This is why the process is the same throughout the world, and even though reports of the experience differ, there are commonalties in the experience that cannot be denied. These commonalties are, however, interpreted differently by the mind of the individual experiencing it.

Remember that the mind is not in the brain, but in the energy of the whole being. The mind retains all the patterns, programs, and tendencies that we develop during our movie of consensus reality, our 'physical' life. The mind remains, even during transition, the home of our paradigm. During transition, our mind still provides us an interpretation of what we are experiencing according to its paradigm. Even though we are experiencing the world of holographic awareness in which we naturally function during transition, our mind filters and refines the experience and presents an illusion that meets our expectations.

The illusion of the movie of consensus reality is a clinical process, and transition at the time of physical death is a part of it. Physical death is simply stepping from one stage to another, one dream to another, one reality to another -- and nothing more. Physical birth is such a transition, and so physical birth contains the same archetypal process, the same interacting patterns of awareness, as does physical death.

Although transition is one complete process, it is easier to understand if it is presented as individual experiences. Again, there are reports of physical death from NDE's around the world, and as always, the interpretation of the process is reported through the paradigm of the person experiencing it. What we are concerned with is the archetype itself – the common aspects of transition that arise regardless of the reporting individual.

The first archetypal experience in transition is the tunnel. The tunnel is the reflection of the birth canal. As with birth, it may be preceded by a period of disorientation and confusion. It is sometimes experienced as a dark hallway, a deep valley between two high cliffs, or even a dark field with misty edges; the descriptions vary with the paradigm of the individual reporting it. Some individuals experience an open field, a pleasant lake, a bridge, or a misty environment with a light in the background. Again, the presentation of experience is the result of our paradigm so, throughout the world, there are reports of many different experiences of the process.

Most reporters tell of being aware of a distant light beyond the tunnel and a noise of some kind. The noise is often a buzzing sound, or the sound of rustling wind. What is taking place in transition is the process by which the view screen on the physical brain is replaced by the view screen of our energy mind in the energy of our being. This can be compared to transition at the time of birth when our senses are flooded with the awareness of our new reality.

The next experience that is encountered in transition is the approaching of the Light of Mind or the Higher Self. This arises as the experience of the tunnel fades into the background. As mentioned, the Light first appears far in the distance. As the individual travels through the tunnel, they feel drawn to this Light. Most who have experienced it report that there are no words to describe the Light. It is said to be brighter than any earthly light, yet will not harm the eyes of those that look directly into it. Individuals report that as they are drawn to the Light, they experience total Love and acceptance.

Most say they felt the Light was familiar, as if they were in some way a part of it. This Light often appears to those who have led a "good" life as well as those who have not. It may appear to those who have held a belief in a god, as well as to many that have not. Once again, all experience is a projection of the mind. The process is ARCHETYPAL, it is a commonality, but within the process, many experiences are available. Individual experiences within the process are a product of our mind in response to our paradigm, just as is the case in consensus reality.

The Light often appears as a figure. The personage is always a product of the observer's belief and reality structure - it meets the observes expectations. A Christian will usually see Christ or an angel. A Buddhist will likely see a Buddha, or one of the saints. A generic believer may see an angel, and some are just aware of the Light. Here is evidence that the mind is already beginning to fill in our view screen with information that fits our expectations. There is something out there, limited, and with meaning. The fact that the Light appears differently to different observers means only that the illusion of separation, limitation, and meaning is beginning again.

The presence of the Light is the arising of Mind or our Higher Self. This is our natural state as energy, spirit beings. If we realize what is happening and are prepared for it, we are able to recognize this Light as our very self and gain the Knowledge that it is from within. With Balance, we are able to identify the activity of our mind attempting to present this Light through our paradigm. With Balance, we are able to gently return this presentation to its source and merge with the light.

Without Balance, the light remains out there, limited, and meaningful through our paradigm. It even appears to be seen through our rapidly diminishing physical senses. Our paradigm tells us it is separate form us and the process of transition continues to meet our expectations.

With the end of the tunnel and in the presence of the Light, comes the next archetypal step in the process of transition - judgment. Again, our awareness at this point is a result of the presentation of our natural awareness, our Higher Self, while our mind still interprets the experience according to its paradigm.

One commonality is evident - all judgment is self-judgment. Almost without exception, the report is the light did not judge us - we judged ourselves! How can this be so? Our mind contains our EGO programming. The programs of limiting thought that are our paradigm immediately interpret the presentation of the Light as it arises. We are not able to consider our paradigm. It was created in response to sensory information from consensus reality, and that reality is no longer available to us. There is no time. It no longer exists. At this point in transition, our awareness has expanded to include our Higher Self. The only Balance we now have is that which we have practiced in our previous reality. Our mind and our Higher Self-merge, and again, holographically. Our awareness is now a result of the holographic merging of the paradigm of our mind with the unlimited potential of our Higher Self.

In Balance, we are able to fully realize the unconditional Love and total forgiveness. In Balance, we are able to recognize the presentation of judgment as an interpretation of our mind, gently return it to its source, and merge with our Higher Self.

Without Balance, we experience the judgment of Ego and the Light remains separated from us.

This is why the Master stated, quite simply: What happens to you will depend on you. What you call death is not an ending but a beginning. It is a birth, and you must decide now if it is to be a birth of experience or a birth of awareness.

She is not saying that this birth, either way, is good or bad. She is saying that when we focus our attention on experience while here in this movie of reality, we develop patterns that remain with us when we leave, and we therefore choose another movie, another experience. And when we focus our attention on Balance while here, still able to enjoy the movie of reality, we choose a camera with a wider lens -- one that allows awareness. She is saying that it is a choice we make while we are here in the movie of consensus reality.

The activity of the paradigm in presenting our experience in transition is evident in the fact that each individual will report an experience consistent with what he or she believes in or has learned to expect.

Without Balance, our next movie experience meets our expectations. The "heavens" are limited only by the attention of those who enter, but the heavens are another place of experience. In the heavens, just as here, experience is available and is presented according to our expectations. We must take this information seriously if we are to understand transition. Every heaven supporting every belief system in consensus reality is available to us.

The tunnel and the Light may be accompanied by the presence of departed loved ones. Here, again, the response of our mind to the arising of the Higher Self is following the same patterns it has in our movie of consensus reality. The vibrations of our attention are responded to, and common beliefs in realities draw entities together. Another illusion that supports our expectations is presented by our mind. The loved ones may very well reside in a "place" in which we share a common belief in, and we may have longed to be with them. Again, what we expect and believe in is exactly what happens!

The tunnel and the Light, and the potential for judgment, are the first experiences of transition. Remember, again, that the mind is not in the brain, it is the energy that we are, and it is still active and running programs. When the tunnel and the Light appear, they appear out there, limited, and with meaning. What is happening is the presence of natural spirit state arising on view screen of our new awareness. We are witnessing our very nature, our primordial self. We are experiencing, for a brief instant that can seem to take an eternity, The Light of Mind. It is us. But, without Balance, this holographic awareness is filtered and shaped by our still active paradigm to fit our expectations. Without Balance, our paradigm is still predominant. Without Balance, the illusion remains in the separation, limitation, and meaning given by our mind.

If our belief system contains a strong paradigm of an external creator, it will not allow us to gain the awareness that this Knowledge is arising within us; it appears external and contains meaning. There is a god archetype, and an archetype is, by its nature, unlimited. The presentation of any archetype naturally assumes the form that we hold in the paradigm of our mind. If we believe in a god of judgment and wrath, that program appears in our mind and becomes our experience. If we believe in a god of Love and forgiveness, we experience the same. Both experiences have been reported, as well as almost everything in-between. It may seem redundant, but our experience arises to meet our expectations.

These experiences are usually filled with emotion beyond description. The love we experience here in the movie of reality is nothing compared to the love that presents itself in our god. The fear that we experience in the movie is nothing compared to the fear we experience as our mind presents its concept of a god of wrath.

It is at this point that those experiencing transition ask to return or are 'sent back.’ Very few that go beyond this point will return to tell about it.

The observer usually interprets the last experience in transition in complete agreement with his or her beliefs. If they return, they will tell of the 'heaven' or the 'hell' that they believed in. It is only through intentionally making the journey with an open mind and a desire to learn that we discover what happens next.

The next step in transition is the fullness of the Light of Mind, The Higher Self or The One within, whatever name you prefer. We prefer to use 'The One.' Up till this point we have been experiencing holographic awareness related to our experience, filtered and refined by our still active mind, and not the full awareness of The One. Because our paradigm is still with us, we may still feel a sense of separation, almost like an observer. When full awareness of The One arises, it may appear as a vast emptiness, but we are aware that the emptiness is full of potential. In the quantum energy state of The One, there is only potential. Remember that we are experiencing holographically now, and our mind is still active. We still hold the memory and the paradigm of our last movie -- and still have a sense of self.

It is at this point that our Ego may surface again - with judgment. Confronting the sense of our personal "I" is the last step in transition. Our Ego may lead us to believe that we will have to give up our "identity" in order to merge with The One. Nothing could be further from the truth. Our identity is of The One. It is the final sense of separation that we are confronting. The sense of separation is the last stronghold for the Ego and the paradigm. The One is not a place of separation in any form.

In The One, total intimate awareness of each and every entity is available to us at all times. The Ego program presented by our mind may try to hold on to our separation, telling us that we will lose our sense of self. The mind knows that our consciousness will gradually become aware of every thought of every entity that is, as well as all potential floating in the vast reaches of The One. We are confronted with the awareness that each and every entity that is will become totally and intimately aware of us. Our Ego may tell us they will know everything about us. We must not be deceived, they already do! And we, in Mind, already know them. But that awareness has been sequestered behind our paradigm. We are just now becoming aware of it.

Awareness of the transpersonal realm is not something new to us. It is where we came from, and we hold in our Higher Self awareness the intrinsic knowledge and ability to move about freely in it.

In order to go any further, the idea that we are not worthy or are unprepared must be set aside. We were, shall we say, born ready.

This is the process of transition in its simplest form. There are many variations of the process, and many different experiences can arise during it. The steps usually happen in the order given even if they are not recalled, but there are exceptions in the reports given. We all have different paradigms.

ps..also his meditation system here...the breath watching invention...

http://www.skyhero.com/meditation.htm

Meditation

The ‘secret’ revealed

Student: How should I meditate?
Master: Meditate on the center.
Student: But should’t I practice a certain kind of meditation?
Master: Meditation is the focus of attention, nothing more. Meditate in your center, and allow your Balance to be.
Student: Should I choose something that reminds me of The One?
Master: Is your body pleasing to you?
Student: No, not really. I mean it is, but not for meditation.
Master: Your body is a reflection of your mind, and is of The One. It will do you no good to focus your attention on something outside yourself unless you are pleased with yourself. Meditate with your body. Begin with your breath, and become aware the Balance within yourself.

We have learned that the mind runs programs in response to our attention. When our attention is focused on our movie of consensus reality, these programs filter and refine the energy of our holographic world and project it onto our view screen of awareness. What we experience when this happens is the result of our paradigm, the matrix of limiting thought that follows us from reality to reality. This is true of any movie of reality, be it the movie of consensus reality or a movie in a personal dream. We know that where our attention is, so is our movie.
We remain in Balance when we maintain awareness of the nature of our movie of reality even while we experience it. The ability to focus our attention is the single most important element in our development. This is true here in our movie of reality as well as in awareness of The One.
It’s our ability to focus our attention that resulted in our paradigm and its presentation of Maya. It is our ability to focus our attention on the source of our reality that allows us to remain in Balance. And it is the ability to focus our attention that leads to freedom from the movie we call reality.
Let’s look at the process again. The mind runs programs in response to sensory information and holographic awareness. This presentation of our reality takes place when our physical senses receive information from our movie of reality. The mind knows what program it will run well in advance of the time our movie of reality requires it, but it presents the program to our conscious view screen as if it is happening that instant. Integration is a constant practice of remaining aware of this process in our mind while we participate in the movie of reality. Integration leads to Balance, and freedom from the programs of our paradigm.
All experience is a product of our mind, and all experience is dreamlike in nature. We have learned to believe that our mind’s participation in reality is awareness. But what we have come to call awareness, the awareness we use in our experience in consensus reality, is really the activity of our mind solving the problems of our perceived reality. Our awareness of our holographic self is filtered through our paradigm and presented as a comparison or evaluation of ourselves with others and our place in this movie. It is through this process that we believe our awareness originates, but the process itself virtually eliminates the awareness of our nature as holographically connected beings. The resulting presentation, the presentation we think of as awareness, is not awareness at all. Severely filtered to give the illusion of separation from the whole, what we think is awareness is actually the activity of our mind and its paradigm.
And we have been taught to give our attention to this activity. We have learned to accept this limited presentation and are rewarded for giving our attention to it. When we are able to focus our attention on this activity we gain a "place" in our reality and arrive at what we believe is a self-identity.
Attention to this paradigm activity, this problem solving activity, is the foundation on which our social structure is based and is the driving force for our education system. In our social and technological paradigm, cultures that have not developed attention to this process are viewed as backward. Yet, these cultures often display abilities that cannot be defined within our paradigm. We know of cultures that never invented the wheel or telescope, yet have mapped the solar system in a detail that we are just now able to verify. Isolated, seemingly backward tribes of people have been found that have accurate descriptions of the stars beyond our solar system. Other cultures remained isolated in one place on the earth, yet possessed information and detailed drawings of all the peoples of the earth. Our scientists ponder these conundrums, searching for an explanation that fits within their paradigm. But they have never looked within; they have never looked to the process by which our mind constructs reality.
Being consumed every waking moment of our day by the problem solving activity of our mind is not awareness at all. Each and every thought we experience has its origin in Mind -- in the pure holographic potential of The One. There is no other source of thought. Each and every thought arises in Mind without separation, limitation, or meaning, and in full Balance between the potential for experience and holographic awareness of The One. Our natural identity is not separate from the whole. This holographic awareness is available just behind the activity of the paradigm, behind the thought activity we have learned to believe is self-awareness.
The activity of the mind responds to attention. When your attention is placed on a question, the mind must run the programs in its paradigm that result in an experience. When you become aware of the process, you can actually feel this activity happening. I am going to ask you a series of questions. After reading each question, close your eyes for just a moment and ponder the question. Try to feel the mental activity taking place as you do so.
What is two times two?
Okay, your mind ran a program and it appeared to provide the answer. It took only an instant for your mind to reach into its memory and extract it. You may not have noticed the problem solving activity of your mind.
Now, when did you first learn the answer was four?
Notice how your mind took a little longer and perhaps even pulled your awareness back to your school days. You may not recall the exact instant, but your problem solving mind automatically ran a program resulting in the awareness that you did, at some time in this lifetime, memorize the fact that two times two equals four. You went within. Most likely, you did not come up with a complete answer, but the answer you got somehow satisfied you. You just know that information is lost in the past, in your mind, at least. And you have the feeling that your mind is attempting to solve the problem, to come up with when you first learned that two plus two equals four.
Where did you learn it?
Again, when you are sensitive to the process, you can actually feel what you believe is your mind attempting to solve the problem. This is where you were taught to focus your attention in problem solving activity. You were reconstructing your childhood days, recalling the schools you went to, or perhaps you saw that terrible times table you spent hours focused on. And again, you did not come up with a specific answer. You were satisfied with an answer that fits your paradigm of recall. And you know, in our social paradigm, total recall is an exception. Still, you have the feeling that your mind is actively attempting to solve the problem, to answer the question. You have the feeling you are thinking about it, pondering it, or attempting to recall the answer.
But the mental activity you experience when your mind is facing this problem is not a recall activity. Your mind knows full well the exact time and place you first learned that two times two equals four, as well as who was there and what the whether was like when the event happened. The entire scene is recorded in exact detail, detail that goes beyond what you were consciously aware of when the event took place. The answer to every question you could ask is available to your mind. The information is there; the mind and Mind are one.
The problem your mind must solve is determining whether this information fits into your expected view of reality through the paradigm you have created. That’s the only problem it ever has to solve and it must continue as long as your attention is focused on it. It is the filtering and refining process of your mind responding to your attention that you just felt, and your paradigm leads you to believe that this activity is awareness. You have learned to accept its limited presentation as all that is available to your conscious view screen. It is all that is available through your paradigm, but it is only a small fraction of what is available to your awareness.
When you responded to the first question, the answer came quickly. But it only came quickly because it fit within your paradigm. When you pondered over the next questions, the answers came slowly and only in part, and the activity you felt continued as long as your attention was focused on the question. Even if you consider those questions again, you experience the same activity. The fact is, you experience this activity as long as you are focused on the question, or until you gain awareness. But right now, the focus of your attention may be on the fact that you consciously felt your paradigm for the first time in your life. This may be the first time you have openly admitted that the information you requested is still there, held beyond your conscious view screen by your paradigm. This may be the first time you have come to the realization that as long as the focus of your attention is on the question, the activity you feel is the process of your mind struggling with your attention, filtering and refining your awareness. And you have learned to believe and accept the fact that all that activity, that filtering and refining process in your mind, is awareness.
Now, let's consider the implications of this discovery. How much of what we have "accomplished" as humanity has really been an accomplishment? We, as holographically connected spirit beings have "invented" devices such as telephones, radios, computers, and television, as means of communication. We "advanced" from total awareness to walking around, being transported from place to place by animal drawn carts, to automobiles, and to airplanes. We "evolved" from beings able to live in harmony with the earth into societies that build great cities and lay waste to its landscape. When we discover a people who are able to live in harmony with the earth, who can travel the earth and visit the stars in their awareness, we educate them. We teach them to focus their attention on the illusion. What would cause a holographic being to require these "advancements?" The only possible explanation is a loss of awareness. We have simply forgotten who and what we are.
We created a system of education that prohibits teaching children how to access awareness and we encourage them, actually, we require them to focus their full attention on the illusion. Teaching meditation in school is, for the most part, forbidden. It is thought to be "spiritual," "metaphysical," or "religious."
How much of what you have accomplished as an individual has really been an accomplishment?
The answer to both questions is the same. None of this is necessary. It is possible to become fully involved in any experience we desire while remaining in Balance. But we are so far away from realization of the Balance that is, we don't even know it exists.
What a wonderful deception, but then, we could not have this very limited experience without it. Just as in the cinema, we forget the projector, the people around us, even the cinema itself, as we become involved in our movie.
And we must view this in the light of Balance. Nothing is wrong here, no one has made a mistake, and nothing needs to be changed. Every entity participating in consensus reality is here by choice, and that choice is made, by each of us, with a full awareness of the nature of this reality.
We can only ask ourselves if this is really where we want to focus our attention. We cannot ask that question for anyone else, nor can we force awareness upon them. We have created a reality in which we appear separated from the whole and thereby separated from each other. The function of our paradigm is the creator of this illusion, but the illusion is necessary for us to have this experience. Still, Balance is, and all that is, is of The One.
The mind is very powerful, as we have demonstrated in our hypnosis experiments, in its ability to filter and refine the holographic potential of The One and present our reality to us. But our mind has a quality that is in our favor. It must run programs in response to attention.
When you place your attention on a question, any question, your mind runs the programs that determine how awareness fits your paradigm. Remember, Balance is. You cannot hold a question without holding the answer. It exists in the holographic energy of The One along with the question. If that awareness does not fit your paradigm, your mind filters and refines it so it does. Your mind then presents this filtered and refined awareness onto your conscious view screen. And it presents it with the illusion that somehow the activity involved in filtering and refining that awareness was required in order for you to answer the question, have the experience, and gain just a little awareness.
You know now that the problem your mind is faced with is deciding how your awareness fits your paradigm; you know that this is the only problem your mind ever has to solve. It is time to go to the Question.
Where do thoughts originate? They originate in Mind, in the holographic potential of The One, in you. There is no other source of thought. The Question asks this question: Where did the thought originate; where did it come from?
The Question is not a mental question, and it is not a thought; it is an awareness. It starts as a question so your mind can identify it -- and filter and refine it. But now you have actually experienced this filtering and refining activity. And when you did, you became aware of the awareness beyond it. For a brief instant you became aware of your awareness beyond thought. This awareness beyond thought is the Question.
The Question is a challenge to your mind to acknowledge the origin of all thought. And even though it continues to filter and refine it, it must acknowledge it. From a mental standpoint, you are able to understand how the paradigm works and even become aware of its activity. You must go beyond this mental activity in order to access awareness, therefore, you must hold the Question as an awareness beyond thought. Remember, your mind must respond to your attention. You will, therefore, eventually go beyond the process of the paradigm and gain access to expanded awareness.
We have been practicing this discipline during Integration. But active participation in a discipline designed to strengthen our ability to focus our attention gives us greater access to our intrinsic awareness. The practice of meditation strengthens our ability to choose where we will place our attention.
Attention is like a muscle of the body. When you use the muscles of your body, they become stronger. When you do 15 pushups every morning, your arms become stronger. When you practice 15 minutes of meditation every morning, your attention becomes stronger. But if your pushups are done improperly, the outcome is less than desired or even counterproductive. The same is true of meditation.
It is the focus of attention that has allowed you to develop your role in this movie of reality. Every skill you have "developed" in the movie has been the result of your attention. In doing so, you practiced a discipline of attention that eliminates awareness. And this is okay, as long as you practice a discipline of attention that Balances it.
It is the ability to focus your attention that allows you to remain in Balance. When your attention wavers, so does your Balance. And, it your ability to focus your attention on Balance that causes your Path to rise before you. Again, the ability to focus attention is the most powerful ability of the human spirit.
Attention is the key. When you focus your attention on the movie in the cinema, your paradigm shapes your awareness, and the presentation on the screen becomes your reality for a time. When you focus your attention on the movie of life, your paradigm shapes your awareness and it becomes your reality for a time. When you focus your attention on Balance, neither the presentations of your mind nor the source of them is overwhelming. You are in Balance -- in the center. The width of your awareness is directly proportional to your focus of attention. Light, fluid attention in motion broadens the scope of awareness.
Meditation is not a mystical method of gaining access to another dimension. It is an exercise, a discipline. It is the practice of choosing where the attention is focused and maintaining the chosen focus. This is accomplished in motion while maintaining Balance.
There is no such thing as a bad pushup, unless you don't do it or do it improperly. Likewise, there is no such thing as bad meditation, unless you don't do it or do it improperly. We often hear people who meditate say: I had a good meditation and this or that happened. Or, I had a bad meditation. I just couldn't get into it. When we hear this, we are listening to people who focus their attention to get an experience. You should know that there is no experience to be desired in meditation. You know that all experience is a projection of your mind, and that it must contain the illusion of Maya in order to remain an experience.
You do not need a spiritual teacher to instruct you in the proper method of meditation. The meditative state is intrinsic to your nature. Balance is your natural state. Immersion in illusion is not Balance. Immersion in illusion is an energy consuming process. You burn as much energy when involved in the problem solving paradigm activity of your mind, the activity you believed was deep thought, as when you are walking briskly. The blood flow to your brain, the view screen of your reality, is nearly twice what it is to the rest of your body, yet you use less than ten percent of your mental capacity. Your mind’s response to prolonged exposure to paradigm activity is sleep, and you have learned to take breaks in order to enjoy "mindless" activities that give you pleasure and refresh your energy. Your mind would love to find the place of Balance that is intrinsic in its nature, but it must run programs in response to your attention. All that is necessary for you to find Balance -- and awareness -- is to give your mind the opportunity to do so. All that is necessary is for you to choose to do so, and to focus your attention on it.
There are many techniques for meditation, many different ways and methods of practicing it. But the following simple, basic technique is the foundation of all meditation. Focus your attention on your breath, and follow your breath inward.
Choosing to focus our attention on our breath rather than a word or an icon has a significance. My Master, in her wisdom, has revealed that words and icons hold self-given meaning in the Western mind. Eastern students were raised in a paradigm where all is energy and everywhere is the center. Masters in the East did give their students words and icons for meditation but, as soon as the student displayed any attachment to them, they were changed. Can one word be more powerful in the energy of the hologram than another; can one icon be more significant than another? The answer is yes, but only to mind of the individual. Balance is.
In choosing the breath as the focus of attention in meditation, the student eventually realizes that he or she is one with the energy of The One, that he or she is the very center.
There is no paradigm problem for the mind to solve when your attention of focused on your breath. The mind may attempt to present thoughts in a problematic way, and these thoughts may include the fact that you are focusing your attention on your breath, but breathing is an automatic process that requires no conscious thought. You are simply placing your attention on this automatic, internal process.
Proper meditation follows the same principles that we have been discussing all along. In our practice of Integration in consensus reality, when an experience is presented with separation, limitation, or meaning, we recognize it for what it is and return to Balance. So, in our practice of mediation, when a thought arises with separation, limitation, or meaning, we apply the same method. We acknowledge the thought for what it is. It is a projection of the mind. Then, we gently return it to its source and merge with it, and return our attention to our breath. As we do this, we recognize that place beyond thought where awareness originates, we give attention to the Question. This is not holding a thought; it is recognizing the place beyond thought by briefly giving attention to the Question and continuing the motion back to Balance. Do not hold the Question or it becomes involved in the process. Do not say to yourself: Where did that thought come from? Simply recognize the Question, lightly brush your thoughts over it, and return your attention to your breath. And remember: Where your attention is, your reality is.

The ability to focus attention is the most powerful ability of the human spirit.

It is not necessary to experience anything. The fact that you have chosen to move your attention from the process of the paradigm, lightly brush your thoughts over the Question, and return your attention to your breath is all that is necessary.
The technique is simple, requires no special training, and can be adapted to meet your physical requirements. Secure a quiet place with comfortable surroundings. You will eventually be able to remain in Balance in a burning building, but it is best not to start there. If there are other individuals around, have them agree to allow you time without interruption. If you are alone, disconnect the phone. Sit in a comfortable position, feet uncrossed and hands in your lap. Do not lie down. If you lie down, your mind interprets this as a prelude to sleep. You are not going to sleep. Keep your back straight and roll your head until you find a comfortable position. You may close your eyes. When you have accomplished this, take a deep breath, exhale slowly and begin breathing normally.
Remain alert, and begin to give your attention to each breath. Do not attempt to control your breathing. Just become aware of it, and place your attention on it. It is not necessary to practice any particular method of breathing but, if you have a favorite, use it. Just do what comes naturally to you. Breathing from the chest, however, indicates stress. You will know you are breathing naturally when your stomach expands and contracts with each breath. This is natural breathing.
As you focus your attention on your breath, begin to become fully aware of each breath. Begin to involve all the senses you use in consensus reality in your focus of attention. Using your senses, feel the breath enter your nostrils and go down your throat. Feel your body move in harmony with your breathing. Hear your breath as it enters and leaves. Do not force yourself to become aware in this manner, rather, allow your awareness to expand and include all your senses.
If you can, picture your breath filling your lungs. Smell your breath. You may not have been aware of it, but you can actually taste your breath. Expand your awareness and use as many of your senses as you can to focus your attention on your breath.
You are now practicing the discipline of attention, choosing to focus your attention on your breath. You are involving the physical senses that your mind normally uses in presenting you with your movie of reality. This focus soon becomes a single, effortless attentiveness.
Your mind, for a time, will cooperate with this new program, even though it does not fit into your current paradigm. At first, you will find it very easy to give your full attention to your breath. But then, your mind will present you with another thought such as: Am I really comfortable, should I be sitting straighter? Or: Did I disconnect the phone?
It is natural for your mind to attempt to interpret meditation as an experience. It thinks of meditation as an experience and continues to operate within its paradigm. Meditation is not an experience, yet it is. Remember, meditation is the place of Balance between limited experience and full awareness, and Balance includes motion. Therefore, there will always be motion; you will always be inclined toward experience or awareness. And you are not giving attention to sensory information normally available in consensus reality. Your mind will try to compensate for this by providing you with experience that contains sensory information from your memory.
Do not be discouraged, it is only the motion you are experiencing. Do not take the thought into your attention. Recognize that thought for what it is. It is a projection of your mind on your conscious view screen. It’s your problem solving paradigm attempting to keep awareness behind experience. Remember, your paradigm is determining how much of this awareness fits into your everyday experience. It is attempting to supply you with a ‘normal’ experience, one of immersion in experience. Acknowledge the thought by gently brushing your attention over it, then gently return it to its source and merge with it. Do not cast it away or tell yourself that the thought was an interruption of your meditation. The thought was a part of your meditation, and it caused motion. It came from your mind. It is your creation. Do not separate yourself from it. You know that all experience is a projection of your mind, but you also know that all that is, is of The One. You know that for experience to be, the illusion of separation must remain. Do not force it away. Just return it gently to its source and merge with it.
As you return your attention to your breath, allow your attention to brush gently over the Question; become aware of the place in Mind where all thought originates. Do not ask the Question in your mind or voice the Question in your thoughts. Gently and easily brush your attention over the awareness beyond thought that is Question and return your attention once again to your breath. Performing this is like a mental glance. As you did not grasp for the thought of the presentation of your mind by giving your attention to it, do not grasp for the thought of the Question. This is a gentle, easy, almost effortless task that, although it has been presented in a series of steps, becomes one easy movement of attention, a motion of attention, a Balance. It results in a brief awareness of the place beyond the activity of your paradigm where full awareness lies. But you do not want to grasp awareness, that would not be putting your foot down. Return to the center, to your chosen focus of attention.
In time, your thoughts will automatically follow your attention. This is the movement of attention in Balance you are seeking. Remember, Balance is not a static state, but a state of subtle movement between experience and awareness.
Your mind will continue to interpret your meditation as an experience. It may say: Aw nuts, I'm sorry I did that.
Acknowledge that thought by gently brushing your attention over it, and gently return it to its source, to your mind. Allow the Question to pass through your attention and gently return your attention to your breath.
Your mind may say: Did someone just drive up? (separation.)
Acknowledge the thought, gently return it to its source and merge with it. Each time you merge with a thought, allow your attention to pass gently over the Question and return your attention to your breath.
Your mind may say: How long has it been? (limitation.)
Acknowledge the thought and gently return it to its source. Each time you merge with a thought, allow your attention to pass gently over the Question and return your attention to your breath.
Still attempting to interpret meditation as an experience, your mind might say: It would probably be easier if we focused on something more interesting than breathing like, I know, The One. (meaning.)
Acknowledge the thought, gently return it to its source, and merge with it. Each time you merge with a thought, allow your attention to pass gently over the Question and return your attention to your breath.
Thoughts will continue to rise from your mind as your motion of attention flows. Acknowledge each thought, and gently return it to its source. Each time you merge with a thought, continue the motion from the experience of the thought, through awareness of the Question, and back again to your chosen focus of attention. Meditation has a rhythm like walking or doing pushups. Meditation is not a static, thoughtless state. Meditation is motion in Balance.
Even in the very early stages of this practice you become aware of the vast ocean of awareness just behind the activity of your mind. You become aware of Mind. Most individuals become aware of it just by performing the question and answer routine you did earlier. There may be a tendency to immerse in this awareness, to flow into it and go with it. Do not do it. Immersion in awareness is a state of imbalance just as immersion in experience is a state of imbalance. Return each time to the center, to your chosen focus of attention. You have chosen to focus your attention on your breathing. Your continual affirmation of this choice -- by acknowledging each rising thought, gently returning it to its source, and merging with it -- is like taking a step. Continuing the motion of your attention confirms your freedom of choice and strengthens your ability to focus your attention. By lightly brushing your attention over the Question as you make the transition, you are moving from experience, through awareness, and back again to your breath. This discipline results in Balance in motion. The purpose of meditation is not immersion in awareness or immersion in experience. The purpose of meditation is Balance.
Continue the practice while your mind continues to run programs and present them to you. It is natural for your mind to do this. Do not try to still your mind. It is the continual flow of attention that is the discipline of meditation. It is your moment of attention to the Question as continue your motion that brings Balance. This is very important. If you cast a thought aside, feel badly about it, or criticize yourself for it, you have created separation. Each rising thought is a part of your meditation; they are not interruptions of your meditation. The same is true of your experience of awareness. Whenever your attention drifts, either to experience or awareness, acknowledge each thought, gently return it to its source and merge with it. Allow your attention to brush over the Question and focus once again on your breath.
As you continue the practice of meditation, your mind gradually begins to present you with programs that have been drawn from deeper and deeper in memory. It does this because you are not giving attention to the surface ones, and your mind’s job is to provide experience.
Your mind holds a detailed record of your Path and all its landmarks in holographic memory. As recognize each arising thought and gently return it, and your mind extracts experience from deeper within its holographic memory, it must follow your Path. But it must follow it only if you remain in Balance. The moment you take a thought, be it experience or awareness, you are creating your Path rather than following it. If this should happen, simply acknowledge it for what it is and return your attention to your breath. Do not take the thought of taking a thought.
As you travel your Path, you may recall faces, voices, or entire movies from the past that include all the emotion they carried when they "happened." Great! Recognize each for what it is, gently return it to its source and merge with it. Each time you merge with a thought, allow your attention to pass gently over the Question and return your attention to your breath.
As you continue the process, your mind begins to reach for something deeper in your memory of your movie of reality. Your mind’s job is to provide experience. It is seeking some experience along your Path, something that will take you out of your meditative state and give you experience. In tracing your memory back, your mind follows the same holographic map it created in the development of your paradigm. You are experiencing your Path. Your mind follows the same Path that it used in creating this movie of reality, only this time the Path is in reverse. You are on the way out of movie by the same route that you arrived.
Your mind will present the "little" things first, but it is not possible for you to determine what your mind thinks are "little" things. Remember, your Path is holographic and its landmarks do not follow the logic we use in consensus reality. For some, the first things may be relationships, family, jobs, or hobbies. Beliefs, fears, hopes and dreams may follow them. For another, the very god of their life may surface immediately, with masters, teachers, and promises of guidance or enlightenment. All of these are landmarks along your Path. Treat them all with the same discipline.
Recall, once again, the holographic nature of these landmarks. Know that the only thing you can do is trust in the fact that your mind knows your Path. It alone created the matrix of thought that presents your movie of reality to you. It will travel that matrix in exactly the proper order on its journey back. You should not allow yourself to interpret your Path. You should not assign separation, limitation or meaning to it. You should take each and every presentation of your mind as it comes, and apply the rule:
If it contains separation, limitation or meaning, recognize it for what it is, gently return it to its source, and merge with it. Each time you merge with a thought, allow your attention to pass gently over the Question and return your attention to your breath.
When your mind has reached far into memory for presentations of your Path, you will begin to enter the transpersonal realm of energy and awareness. This awareness arises in the same manner that the thoughts of your mind arise, but it appears as if it is from another source because this new awareness is still interpreted by your mind. You are now becoming fully aware of Mind.
It is possible to become as fully immersed in awareness as we now are in experience. Should you enter fully into awareness and become immersed in it, you have just passed through Balance. And it is the point where most children, learning to walk and having taken that first step, will fall. When you pass through the presentations of your mind and into Mind, you have just taken your first great step. You have left the world of consensus reality and entered the realm of full awareness. Now is the time to remember to put your foot down and return to Balance. You will go there again, and when you have learned to enter and return with just a thought, you are ready to go deeper. Our meditation is not the place from which to enter Mind. Our meditation is the discipline of attention.
Again, Balance is a state between experience and awareness. It is neither experience or awareness, yet it is both. If it happens that Mind is predominant in your mediation, you have drifted to the other side of Balance and you must apply the same discipline to its presentations. Recognize them for what they are; they are a presentation of Mind that came from within. Now, gently return them to their source and merge with them. Each time you merge with a thought, allow your attention to pass gently over the Question and return your attention to your breath.
Above all, create no expectations for meditation. Enter meditation only with the purpose of practicing Balance. Treat each presentation of Mind in the same manner that you have treated the presentations of your mind. Recognize them for what they are, gently return them to their source, and merge with them. Each presentation of Mind will be interpreted by your mind, and the presentations of your mind may begin again. You are in motion and, when you are able to return your attention quickly and easily to your breath, in Balance.
Some teach that meditation is "stilling the mind." Our meditation is not. Meditation is a discipline, and the discipline should continue as long as Balance is not present. Balance is in motion, therefore, meditation is a constant practice. Meditation is balancing the activity of the mind and Mind. When the mind is still and inactive in the background, as Mind has been, you are not in Balance. I said you should have no goal in meditation, and this is true, but proper meditation brings Balance. You should recognize that Balance is achieved when both your mind and Mind respond equally to attention. For this reason, do not enter meditation expecting to still the mind and become aware of Mind. When you do, you will quiet your mind and become immersed in Mind. This is not Balance.
Balance is the state in which both the mind and Mind are fully active. We have mentioned this, but because this is true, it is also a state in which both may appear fully inactive. This state is beyond description, but it is neither void of experience or empty of awareness. It is not possible to say when you have achieved this state; there are no words in our paradigm to describe it. But it is possible to say when you have not. When either your mind or Mind provide overwhelming presentations in your awareness -- presentations that do not respond to your discipline of attention during meditation -- you are not in Balance. When in Balance, you are able to move freely into both experience and awareness with just a slight shift of attention, and able to return with just a thought, just another shift of attention.
You are to expect nothing to happen during your meditation. The benefit of your practice of pushups does not happen while you are doing the pushups. The pushup is a discipline. The benefit of pushups arises while you are going about your daily activities. The benefit of your meditation surfaces in the same manner. It integrates itself into your consensus movie. You find it easier to recall memories. Your ability at cognitive thought -- the thoughtful consideration of other possibilities, increases as your awareness expands. It becomes easier for you to give attention to a chosen task, and easier to remain aware of the nature of reality while you are involved in it. Your body chemistry changes, so you have more energy and experience less stress. All these are natural results of meditation, but the greatest result is your ability to choose and maintain where your attention will be focused. This results in an increased ability to maintain Balance in your consensus movie. You will find this same Balance arising as you focus your attention on any aspect of your movie of reality. And eventually, you will be able to enter awareness with just a thought.
Once again, stilling the mind is not the discipline we are practicing. We are in motion in our meditation. Stilling the mind and entering into awareness is a tremendous experience -- but it is not meditation. This is one of the aspects of meditation that is most lacking in the Western teachings. We tend to think that stilling the mind and gaining expanded awareness is a goal for meditation. When Eastern students report their tendency to remain in expanded awareness to their masters, their experience of entering the transpersonal realm, they are instructed again in the discipline of meditation. Immersion in awareness is interpreted by our mind as an experience. There is no experience in meditation, there is only the motion between experience and awareness. There is only Balance.
End of lesson.
How long should you meditate? Fifteen to twenty minutes twice a day is good. But if you become frustrated, do it for 10 minutes or less and do it more often. Be flexible. Work with your mind. If you were to do 100 pushups today for the first time in your life, you would not want to do any tomorrow. Three would be better than one, but one would be better than none. For now, though, let 20 minutes, twice a day be the maximum amount of meditation.
Closing the eyes may cause your mind to interpret the activity as a prelude to sleep. This sometimes causes drowsiness. You may try meditation with the eyes open, but we are sight -- and sound -- oriented in our realities. With the eyes open, the visual information in our meditation area may become predominate for some of us, and we find it difficult to hold our attention on our breath. It’s easy to reduce the sound level, but there is usually a host of information available to the eyes. Dimming the lights and focusing on a candle may help but this, too, can cause drowsiness.
Gansfield glasses work well in these cases. They supply the eyes with a soft, diffused light that creates a sensory overload of visual information and allows us to keep our eyes open during meditation. Because the mind cannot extract any specific information from this diffused light, it soon disregards it.
Gansfield glasses can be made easily. Cut a ping pong ball in half and trim the halves to fit comfortably over your eyes. Attach the halves with a light elastic band. A snug but comfortable fit will reduce the visual input to the eyes to a clear white haze. Keep your eyes open while wearing them and, after a while, you will not even know if your eyes are open or closed. The diffused light may cause your mind to compensate for the lack of visual information by creating more visual movies to arise in your mind, but you can treat them as you would any projection of your mind. Recognize them, and gently return them to their source.
If you are unable to find a quiet place for meditation, try a white noise tape. Like the diffused light from the Gansfield glasses, white noise contains so much audio information so as to cause the mind to disregard it all. You can purchase white-noise tapes, or you can make one yourself. Tune a television to an empty channel, or disconnect the cable. The "hash" you hear is close enough to true white noise to accomplish your goal. Make a tape of the noise long enough to cover your time in meditation. Put headphones on and turn the volume up enough so that the objectionable noise is drowned out. As with the Gansfield glasses, your mind may begin to place sounds in the white noise. You may hear voices, music, or a beat. Treat it as you would any projection of your mind. Recognize it for what it is, gently return it to its source, and merge with it.
You should not become dependent on these aids. They will help at first, but you should always set aside a time of unassisted mediation, and you should eventually eliminate them all.
There is no such thing as a good or a bad meditation. You could not have spent all that time flowing easily between experience and awareness without practice, and this includes all the "bad" meditations you have had. There may be times when the mind is very active and other times when Mind explodes in awareness. Review this fact after every meditation. Do not set a goal in your meditation, thinking that you will soon reach a "level" where you can go for an entire meditation without a single thought while you remain focused on your breath. Going without a single thought is not the direction in which you wish to go. Your discipline is not to still the mind, but to expand awareness beyond the limits of your paradigm by learning to move freely from experience to awareness. Simply do it, and accept whatever your mind or Mind has to offer each and every time. There are those who have continual thoughts throughout each and every meditation, yet their practice is just a effective as those who have only a few. The benefits of meditation come from the act of performing it, not from an evaluation of it.
The practice of meditation increases your Balance. It gives you practice in the process of recognizing, merging, and returning. The process of recognizing the source of your experience or your awareness, merging with it, and returning to your center is Balance in motion. It is a continual flow of attention between limited experience and full awareness. It produces a kind of stillness, yet in the stillness there is motion.
There is a commonly held belief that, at some time during meditation, you will be visited by a teacher or Master. This is an expectation and a limitation. If you believe this, if you expect this, it will happen. But it is a projection of your mind. No Master anywhere will interrupt your discipline of meditation. Make sure you understand this. Those who teach hold your freedom of choice in the highest regard. They respond only to a question held in the Heart, and the place of the Heart is not immersed in experience or awareness, it is in Balance. Masters will not, under any circumstances, interrupt your discipline of meditation. They know what is happening as a result of your practice and honor the fact that you have chosen to perform it. You may have asked those around you to allow you time alone, unplugged the phone, and reduced the noise in order to gain the conditions you require to focus your attention. Do you think a Master would not honor this choice? Again, meditation is a discipline. Knowledge of the process, and the Integration of this Knowledge, are the only tools you require. Keep it as such.
You have been given a basic meditation, but there are many excellent meditation techniques. You can read books, attend groups, or even get someone to coach you if your mind will respond. Working with the mind is always a good practice, but you should always check out what you are becoming involved in and apply your understanding of separation, limitation, and meaning.
Again, some groups focus their attention in an effort to "get something," in meditation, and some even share what they have "gotten" after each session. This practice is not the discipline of meditation that brings Balance. It is an excellent method of allowing alternate movies to run in the mind, and the mind loves to run movies, so the mind is sure to participate. This is not to say that the process is "bad." It is simply not the discipline you require.
Other groups meditate on something such as world peace or an end to hunger. This is creative visualization rather than meditation. It is focusing attention, but it includes separation, limitation, and meaning -- all of which are self-generated. It is the focus of attention on the movie of reality in an attempt to change or improve the movie. Again, there is nothing "wrong" with the practice, but it will not develop in you the power of attention you require to continue on your Path. When you look for guidance or check out a group, remain aware of the principles of separation, limitation, and meaning -- the presentation of Maya.
We have compared the mind -- and Mind -- to the muscles of our body. When we exercise just one muscle or group of muscles of our body, giving little attention to the rest, a state of imbalance results. Likewise, when we exercise our attention on the function of the mind, giving little attention to the awareness of Mind, a state of imbalance exists. But what we must know is that while we are in a state of conscious awareness, we cannot "not" give attention. When we think that we have too little time to seek Balance -- too little time to give attention to the awareness that is Mind, we are giving attention to consensus reality. In doing so, we are developing the mind, and so the paradigm that causes our imbalance.
Attention will be given. It is a simple choice of attention, and each of us must make that choice every waking moment of our life.

To nourish the vital energy, keep watch in silence;

In order to subdue the mind, act with non-action.

Of movement and stillness, be aware of their origin;

There is no work to do, much less someone to seek.

The true and constant must respond to phenomena;

Responding to phenomena, you must be unconfused.

When unconfused, the nature will stabilize by itself;

When the nature stabilizes, energy returns by itself.

When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of kǎn and lí are joined.

Yīn and yáng arise, alternating over and over again;

Every transformation comes like a clap of thunder.

White clouds form and come to assemble at the peak;

The sweet nectar sprinkles down Mount Sumeru.

Swallow for yourself this wine of immortality;

You wander so freely—who is able to know you?

Sit and listen to the tune played without strings;

Clearly understand the mechanism of creation.

It comes entirely from these twenty lines;

A true ladder going straight to Heaven.-Daoist text -

To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

..........

Here we find that we have created Them who are Us." -- John C. Lilly -
...............................

Unless you know the emptiness and bliss inside yourself..you'll be a robot forced by the same emptiness and bliss trying to know itself..by pain..inside your self also..trust me!..said the mahayogi!

"The man, who, being really on the Way, falls upon hard times in the world will not, as a consequence, turn to that friend who offers him refuge and comfort and encourages his old self to survive. Rather, he will seek out someone who will faithfully and inexorably help him to risk himself, so that he may endure the suffering and pass courageously through it. Only to the extent that man exposes himself over and over again to annihilation, can that which is indestructible arise within him. In this lies the dignity of daring."

– from "The Way of Transformation....from Karl Friedrich Alfred Heinrich Ferdinand Maria

Pata Pata (Touch Touch in English)mp4 - Click here for the most popular videos

You have shaken me for the last time said Vernon Howard to his fear...for his new 2012 year!

2011-12-31T04:46:00.000-08:00

Lead me from dreaming to waking.

Calm command can replace agitation as surely as sunshine can replace a storm.
Examining the doubts we have about our present way is a highly intelligent act.
Most people merely rearrange their problems, but with self-insight you can end them.
Feel the need for something different, then let it grow by having affection for it.
You are not required to listen to anyone who demands, “What are you doing about my problems?”
Starting now, never again permit hard or disapproving facial expressions to intimidate you.
Reflect often on the interesting idea of getting out of your own way.
A quiet mind knows the answer, which means we must cease to fight anxiously for the answer.
One day you will look calmly at a fear and say to it, “You have shaken me for the last time.”
The one supreme power that will guarantee personal happiness is personal right thinking.(from Vernon Howard)

But he gave me his last 2 steps wisdom when I put his head in the painful kripto numb-nuts lock..this is the only way to squeeze the wisdom out of realized beings,I'm telling you...this kripto marvelous technique I shall NOT divulge,unless some grasshopper from heaven will manage to give me pain(to my brain-nuts)..which is impossible from my point of view..but hey..everybody is welcome to try...please remember THAT the only thing in life you must do is TRY to do it..the results are not a sure stuff,but your trying must be perfect,see?..understand?..grasshoppers from heaven?..

Since you are all buddhas out there..full of powers,grace..experts in magik and everything..masters of your desires,full of reason,intelligence and beauty indeed..HAPPY ALL THE TIME....KNOWING the reason of existence,life and death..you know everything,you FRUITCAKES you are...even gods you are,for KRIPTO'S SAKES! you have nothing to learn,you are perfect indeed.....take a shot at me,the invisible one......I am waiting naked ..on my knees..please spank the MaHAYOGI...if you dare,or you feel you're so perfect... Halleluyah to you..NUMBNUTS!...

I write this because most people I've met in my life are NOT interested in anything other then their own ways of thinking...it is always their way,or the high way..(both are karma,by the way...but then again is hearsay and for them I'll always pray...may them kiss my kripto spirit..Hey!!..

Is good to be a natural poet like me,indeed:))..I can write verses on the fly,don't ask how and don't ask why...my large eyeball's standing by...watching all your moves..up high!!...and please never start to cry...you are me and I am you..who's to tell who loves and whom?..I'm one large balloon desire..pinch my ass...I'll burst in fire..kiss my ass and we'll be friends...but never forget the ants...they will crawl like a vampire...your own wisdom is on fire...at that point you'll meet my kiss...read my lips,I am your bliss!..good enough for the natural poet?..I thought so..grasshoppers from heaven:)..I love you too....

Because the secret of life is to know you're an idiot..(and I am the BIGGEST IDIOT...trust me...while you grasshoppers know everything..I know nothing) ...

Then you can adjust yourself,and see that YOU"VE CREATED your own hell reality,which is based on action/reaction..yin/yang...love/hate..where is your love now if I challenge you?..where is your hate now if I love you?..nowhere..SO WHY YOU PERSIST?(yes..I am talking to YOU reader,right now..using my formidable powers of being beyond space/time..is a syncronicity factor based on the causal factor of you reading this sentence..more then this I can't explain) because you do NOT know that your truth is shallow and..that could be something else beyond it..but to know it,you must do it...and become it...,not read about it..ponder,grasshoppers from heaven..you must meditate the right way..that's all..

Because even if you say you are perfect..your inner suffering will betray you..and if you have suffering ...you are NOT there..and if you do NOT listen to the suffering inside yourself...whom is in fact your own spirit crying out and saying,,I am here,,,...by blaming outer forces besides YOU..you have zero chances to progress..trust ME!

For the suffering is the ONLY power in the universe which forces grasshoppers to evolve,and KNOW their true nature..which is peace and joy,indeed...but the peace and joy is your true nature,and when confronted with the outside factors of your life,(like survival..or some beautiful woman wanted to have sex with you...or man..hmm...ponder)your attention (WHICH IS THE ONLY THING you can control ,by the way) it will get stuck..being stuck,it will suffer..by suffering,you will learn the hard way,not the easy kripto way..see?..for LIFE itself will provide you with plenty pain..trust me..not ME!!!!

EVEN LOVE is secondary...because due to your DNA programming..you'll never remember the love from the past,but the pain you will surely do..try to remember ANYTHING about a person in the past...the pain he gave you is foremost...this is the animal nature,indeed...1 millions good deeds and loving acts can NOT compensate for that ONE TIME event in your past that man/woman hurt you...

.And this is the truth,but you believe that avoiding them is the source of your happiness..which is insanity,indeed...your happiness is the Kripto(citta) inside you,the pure joy NOT conditioned of things,people,life or death...It is PURE joy in action,and by doing that,your citta(cita is mind/emotions as you perceive it in this present moment ..it's source is emptiness,it's manifestation is bright..it's only purpose is to experiment itself in the billions of worlds,manifestation factors..it created the whole existence,by the way) you will suffer...unless you take control of it,since YOU ARE IT....

But of course you can split yourself and ask jessus to help you,or allah,or buddha..or whatever..is the same thing in the end,the only problem is that you'll never realize that YOU are that..see?..you'll be caught in the externals,even though those externals are about gods,etc..some formidable beings..this is because you can't jump from being something to being nothing right away...there is a process indeed..that's why the religions have a role on this earth..see?..grasshoppers from heaven?..because you'd never believe it is YOU you pray about..so you'll NEED to say something to some 12 inch lingam like the Indian Shiva ...above you...and you'll never believe it is your own thought-forms whom shape reality..so you'll NEED to pray for a higher being out there,and worship it..(never knowing you'll worship yourself)

The last 2 steps are my secret..I tell you....they match my,, 12 steps of the wisdom muscle,, book...
And my book has 12 pages only...please read it.

I have observed that nobody wants to learn anything,but they WANT you to approve of their cretinism..
In other words..be aware that anybody you will meet..or everybody you've EVER met..(including family,friends,brothers,sisters,mother,father...your lost friend ..etc..etc..) they never actually want to explore or learn anything about life,about why they are here,or about the meaning of existence itself....all they WANT is to make you like them..which is stupid,moronic,and cretinoid...this is how they use YOU,my friend..

To give some meaning to their sour state of being(unless they are realized,and do it just for fun,like me...to teach you a lesson or to make you concentrate your attention deeper on the truth within you...but be aware that the play is just a play..if you confuse the play with the awesome kripto bliss..you are mistaken,indeed..)..for a true Master will try to make YOU your own master ..

Actually,that is the very definition of a Master..or of a Guru..is the one whom makes YOU your own Master,and your OWN guru...for anything else like worshiping lingams(Shiva's dick ..very popular in India..he has many sizes..worthy of testing their stamina,indeed..the main idea is to find the largest Shiva lingam dick and put some butter on it...then rub it good for like one hour ...while you make a wish...this is the cretinoids system of fulfilling wishes..some lingams look like the chinese noodles..some like the barbarian huge cucumbers...

I love them all!!,says the indian culture...thousands of years of spirituality and they still worship cows,dicks and vaginas,like the fruitcakes they are..nothing got in their thick brains...no wonder Buddhism is extincted over there..they chase him out,whom needs reason,peace,love and wisdom combined with understanding?..nobody!!... said the indian collective,let us worship the mighty cow,the lingam penis of Shiva..and let us separate and hate each others because of our skin color...let us hate the other castes,and love only the ones with the same skin color...let us separate,so we might survive..and let the others die,,, let us be the best idiots of spirituality .this is why they chased Buddha from their culture..) ..or worshiping something outside your true nature..is just that..a play of maya...trust the mahayogi!...and your true nature is the spirit bliss,or the kripto 12 inch wisdom brain muscle..

And my wisdom muscle is the biggest thing in the universe...and you already have it inside you,if you read these words..kisses..:)...

Buddha said something about suffering..he said something very formidable.
He said..life is suffering...then he explained why it is...but he never explained the ,,need of life,,and he also forgot that without ,,life,, there would be no,,self-realization,, or Nirvana...form is emptiness indeed..but is emptiness IN MOTION.....ponder my superior wisdom words from heaven..is NOT static,is in constant flux of experimenting ITSELF...thru YOU,grasshoppers from heaven..,,it's more like a resonator factor in the heart of emptiness in MOTION...or in manifesting.(same thing)

Only Kripto Yoga devised by me,the mighty one...will explain the whole chalupa(some mexican dish..a chalupa is some kind of huge 12 inch wisdom brain muscle burrito...made of emptiness,2 large onions of brain wisdom,and one large carrot of joy from heaven named kripto the spirit within you)

They want you to believe what they believe..till there is breaking point..
The breaking point of ,,learning,,..is the suffering they experience it,consciously or sub-consciously...trust me..
Since the citta(OR mind/emotion factor ) is stuck on certain realms of understanding itself...the only way to confirm itself,since the SOURCE is lost..is to make others believe and do what you do,and join their religion,mantra,system,or whatever.

And I can help them only on the energy factor,by assimilating in myself their consciousnesses...but unless they KNOW it,and use their own powers within re-adjust themselves to their OWN supreme inside them...is useless...that's why I think Confucius never explained meditation techniques (even though he was an expert,by the way..)

But the true ONE inside you is laughing....and if you don't know it now,by peace..you will know it by pain..
That is,of course..if you refuse to meditate about this matters,and keep blaming others.
Or if you keep meditating in your own old ways,covering up your deep pains(deep pains are consciousness factors inside you,trying to get revenge from things happened in your past...unless you see them as fake,from the pure spirit power within..you might as well try to grasp the Texas coyote's tail by chasing him,while you hold a cup of water on your bent-over ass,and with your extending 12 inch fingers you run to catch the coyotes's tail in the desert,but never spill the cup.. ) by so called,,buddhist techniques,,(which are ,in large..the snake eating it's own tail..apparently transmission of true spiritual power was lost long ago in the buddhists realm,and now they ferociously use the ,,mind,, factor,trying to grasp the ,,no-mind,,)

The seeds of the 8th consciousness (or alaya,or the ground consciousness,the collective source and repository of ALL of the experiences which have ever been,or will BE experimented by the whole creation..by you..grasshoppers from heaven!! ) are still there,have no worries....they will need time to activate(even AFTER YOUR DEATH..think about it!!!!) the other consciousness in you(or you thought you are some unitary being,like some permanent thing?..born from an ovule and a sperm,..now I see your arrogance..grasshoppers from heaven...could you read this text when you were in your mother's womb?..I think not...nore you knew english,but now you're progressing just fine,said the mahayogi....kisses:)

You were not born with consciousness...you were a lump of sperm and some ovule ,remember?
Where was your concentration back then,since even consciousness is a result,not the source?

Where was your love back then,and what was your name before your birth?
Find that,please..because your name was Kripto..same as mine..kisses:)
The only difference between me and you,grasshoppers from heaven...besides my formidable magical powers..is that I KNOW IT....well..and the second one is that I can fly...but never tell anybody this..it will destroy my Transylvania vampire reputation ....yes,I can fly..but don't tell anybody,ok?..thank you,grasshoppers from heaven..kisses:)

ps..is good to be a mahayogi..love to you too,grasshoppers from heaven..always did love you,but you reader never knew it..:)

ps..there is ONLY one truth,and that is your inner nature..do not confuse manifestation of it with the truth..is like the sunshine thru a prism..the original color is white..but then it splits itself in myriads colors,forms,ideas,plays,gods..have you seen a rainbow forming?..if you did,you know the mystery of the creation process already...kiss:) ..THUS SPOKENTH THE MAHAYOGI!..the reason of the colors is to know their origins by separation...and the only pure desire whom created this universe was just to know itself..and if you follow it...you'll know that it was you all the time responsible for your suffering,and your bliss...

Will you take responsibility ,or you will still worship the indian cow?(the indian cow is a symbol for your thoughts/beliefs patterns...it could be anything)..time will tell,grasshoppers from heaven..but be aware that the ONE in you is immortal...and has plenty time..but you are not,and you might die tomorrow,and be caught in the same pain after death,simply because you were not realizing your powers...PONDER!!!....and this is the pain the bodhisavahas like me experience when they interact with your sour asses..for I see your future...

And it ain't good unless you know yourself,whom you are...and the reason of your suffering...or the reason of your joy,I might ADD.....kisses...for your dream will continue even after your death...even after death..PONDER!!!!! wake up now,I say and be free to choose...otherwise sleep all the way as far as I care..but when you're ready and tired of the suffering..I'll be there...in the mean-time..be a puppet on the string....since that's all you believe and think...kiss:)

-added by danny-
........................

Ten Steps to End Stress

		by Vernon Howard

Calm command can replace agitation as surely as sunshine can replace a storm. Examining the doubts we have about our present way is a highly intelligent act. Most people merely rearrange their problems, but with self-insight you can end them. Feel the need for something different, then let it grow by having affection for it. You are not required to listen to anyone who demands, “What are you doing about my problems?” Starting now, never again permit hard or disapproving facial expressions to intimidate you. Reflect often on the interesting idea of getting out of your own way. A quiet mind knows the answer, which means we must cease to fight anxiously for the answer. One day you will look calmly at a fear and say to it, “You have shaken me for the last time.” The one supreme power that will guarantee personal happiness is personal right thinking.

To nourish the vital energy, keep watch in silence

In order to subdue the mind, act with non-action.

Of movement and stillness, be aware of their origin;

There is no work to do, much less someone to seek.

The true and constant must respond to phenomena;

Responding to phenomena, you must be unconfused.

When unconfused, the nature will stabilize by itself;

When the nature stabilizes, energy returns by itself.

When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of kǎn and lí are joined.

Yīn and yáng arise, alternating over and over again;

Every transformation comes like a clap of thunder.

White clouds form and come to assemble at the peak;

The sweet nectar sprinkles down Mount Sumeru.

Swallow for yourself this wine of immortality;

You wander so freely—who is able to know you?

Sit and listen to the tune played without strings;

Clearly understand the mechanism of creation.

It comes entirely from these twenty lines;

A true ladder going straight to Heaven.-Daoist text -

..........

To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

..........

Here we find that we have created Them who are Us." -- John C. Lilly -
...............................

Unless you know the emptiness and bliss inside yourself..you'll be a robot forced by the same emptiness and bliss trying to know itself..by pain..inside your self also..trust me!..said the mahayogi!

– from "The Way of Transformation....from Karl Friedrich Alfred Heinrich Ferdinand Maria

Pata Pata (Touch Touch in English)mp4 - Click here for the most popular videos

The Lankavatara Sutra translated by Suzuki and Goddard

2011-12-31T01:46:00.000-08:00

Lead me from dreaming to waking.

Lankavatara Sutra

From Wikipedia, the free encyclopedia

Rāvaṇa as depicted in Yakshagana, popular folk art of Karnataka.

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The Laṅkāvatāra Sūtra (Sanskrit: लंकावतारसूत्र Laṅkāvatāra Sūtra; traditional Chinese: 楞伽經; pinyin: léngqié jīng) is a sutra of Mahāyāna Buddhism. The sūtra recounts a teaching primarily between the Buddha and a bodhisattva named Mahāmati ("Great Wisdom"). The sūtra is set in Laṅkā, the island fortress capital of Rāvaṇa, the king of rākṣasas.
The Laṅkāvatāra Sūtra figured prominently in the development of Chinese, Tibetan and Japanese Buddhism. It is notably an important sūtra in Chinese Chán and its Japanese version, Zen.

Sūtra Doctrine The Laṅkāvatāra Sūtra draws upon the concepts and doctrines of Yogācāra and Tathāgatagarbha.^[1] The most important doctrine issuing from the Laṅkāvatāra Sūtra is that of the primacy of consciousness (Skt. vijñāna) and the teaching of consciousness as the only reality. The sūtra asserts that all the objects of the world, and the names and forms of experience, are merely manifestations of the mind. The Laṅkāvatāra Sūtra describes the various tiers of consciousness in the individual, culminating in the "storehouse consciousness" (Skt. Ālayavijñāna), which is the base of the individual's deepest awareness and his tie to the cosmic.

Extant ancient editions

A number of ancient translations of the Laṅkāvatāra Sūtra were made from Sanskrit into the Chinese language, as early as the 3rd century CE with a translation by the Indian monk Dharmarakṣa.^[2] Of these, only three are now extant.
The first extant Chinese translation is Taisho Tripitaka 670 (楞伽阿跋多羅寶經). This is the earliest edition which was translated by Guṇabhadra in 443 CE, and divided into four fascicles.^[3] This edition by Guṇabhadra is said to be the one handed down from the founder of Chinese Zen, Bodhidharma, to the Second Patriarch, Huike, saying:^[4]^[5]

I have here the Laṅkāvatāra in four fascicles which I now pass to you. It contains the essential teaching concerning the mind-ground of the Tathagata, by means of which you lead all sentient beings to the truth of Buddhism.

The second extant Chinese translation is Taisho Tripitaka 671 (入楞伽經). This second edition was translated by Bodhiruci in 513 CE^[6], and divided into ten fascicles.^[7] This edition is criticized in the imperial preface to the later translation, which says that it contains extra words and sentences mixed in that detract from the original meaning.^[8]
The third extant Chinese translation is Taisho Tripitaka 672 (大乘入楞伽經). This third edition was translated by Śikṣānanda in 700-704 CE, and divided into seven fascicles.^[9] This final translation was made at the behest of Empress Wu Zetian, after Śikṣānanda had completed his 80-fascicle translation of the Avataṃsaka Sūtra.^[10] This translation is said to have employed five separate Sanskrit editions for accuracy.^[11] Before the final edits to this version had been made, Śikṣānanda returned to India, and another Indian monk came to China who had studied the Buddhist sutras for 25 years in India, and who knew the Laṅkāvatāra Sūtra. He was then given the task of revising the translation made by Śikṣānanda.^[12]
In addition to these Chinese translations, an extant Sanskrit edition of the Laṅkāvatāra Sūtra is available, as well as a Tibetan English translations
The Laṅkāvatāra Sūtra has been translated from Sanskrit into Japanese and English by D.T. Suzuki.
"
Isn't it amazing?...
Of course it is..those buddhists from the past knew the truth,but in the hard way...
Now..you are lucky you have me,the mighty mahayogi,loved in the 3 worlds,worshiped in 10,celebrated in all others...the CREATOR of the Kripto YOGA which in time I shall reveal to you.....to give you the FULL sutra..(since I am tired of websites going off line,due to karma...but my karma is 12 inch long wisdom brain muscle ..therefore..I'll post the whole sutra,my grasshoppers...see?
Good...but be aware you can't see UNLESS you grow eyes for seeing in meditation...and since I am tired about sites going offline..I'll post the whole sutra.
It would be like asking a dog to see my formidable wisdom,even though you have the same formidable wisdom in YOU...my beloveds grasshoppers from heaven.
The whole power,wisdom,bliss,the whole universe is YOU...but you must resonate with your TRUE SELF..
SEE?
And your true self is free like a bird...or as a kripto,indeed...
TRUST ME!!
And IF you don't trust me..just cling to your mind-forms,and suffer ...for I busted my ass to explain you the truth that you create your own pain,by ignorance of your true self inside you.
And I am too old already to explain you more..
MaYBE SOME DAY..ONE OTHER GREAT MAHAYOGI WILL BE BORN..since you all refuse to listen..
May I die now?..for there is no death for me,only for you..since your mind-forms will recreate the same reality you avoided during your life...don't think you'll get smarter or happier after death...it will be the same mind you have now..,,but it will be your subconscious mind,the one who you repressed that it will BE active,not your ego logic...PONDER!!!!...because after death your subconsciousness is the ruler,not your fake ego you build now..PONDER!
Thank you..
And happy new year again to you all...thus spokenths the mahayogi!
-added by danny-
............
The Lankavatara Sutra translated by Suzuki and Goddard
Self-Realisation of Noble Wisdom
Chapter I
Discrimination
Thus have I heard. The Blessed One once appeared in the Castle of Lanka which is on the summit of Mt. Malaya in the midst of the great Ocean. A great many Bodhisattvas-Mahasattvas had miraculously assembled from all the Buddha-lands, and a large number of bhikshus were gathered there. The Bodhisattvas-Mahasattvas with Mahamati at their head were all perfect masters of the various Samadhis, the tenfold Self-mastery, the ten Powers, and the six Psychic Faculties. Having been anointed by the Buddha’s own hands, they all well understood the significance of the objective world; they all knew how to apply the various means, teachings and disciplinary measures according to the various mentalities and behaviors of beings; they were all thoroughly versed in the five Dharmas. The three Svabhas, the eight Vijnanas, and the twofold Egolessness.

The Blessed One, knowing the mental agitations going on in the minds of those assembled (like the surface of the ocean stirred into waves by the passing winds), and his great heart moved by compassion, smiled and said: In the days of old the Tathagatas of the past who were Arhats and fully-enlightened Ones came to the Castle of Lanka on Mount Malaya and discoursed on the Truth of Noble Wisdom that is beyond the reasoning knowledge of the philosophers as well as being beyond the understanding of ordinary disciples and masters; and which is realizable only within the inmost consciousness; for your sakes, I too, would discourse on the same Truth. All that is seen in the world is devoid of effort and action because all things in the world are like a dream, or like an image miraculously projected.

This is not comprehended by the philosophers and the ignorant, but those who thus see things see them truthfully. Those who see things otherwise walk in discrimination and, as they depend upon discrimination, they cling to dualism. The world as seem by discrimination is like seeing one’s own image reflected in a mirror, or one’s shadow, or the moon reflected in water, or an echo heard in a valley. People grasping their own shadows of discrimination become attached to this thing and that thing and failing to abandon dualism they go on forever discriminating and thus never attain tranquility. By tranquility is meant Oneness,
and Oneness gives birth to the highest Samadhi which is gained by entering into the realm of Noble Wisdom that is realizable only within one’s inmost consciousness.

Then all Bodhisattvas-Mahasattvas rose from their seats and respectfully paid homage and Mahamati the Bodhisattva-Mahasattva sustained by the power of the Buddhas drew his upper garment over one shoulder, knelt and pressing his hands together, praised him in the following verses:
As thou reviewest the world with thy perfect intelligence and compassion, it must seem to thee like an ethereal flower of which one cannot say: it is born, it is destroyed, for the terms beings and non-being do not apply to it.

As though reviewest the world with thy perfect intelligence and compassion, it must seem to thee like a dream of which it cannot be said: it is permanent or it is destructible, for the being and non-being do not apply to it.
As though reviewest all things by the perfect intelligence and compassion, they must seem to thee like visions beyond the reach of the human mind, as being and non-being do not apply to them.
With thy perfect intelligence and compassion which are beyond all limit, thou comprehendest the egolessness of things and persons, and art free and clear from the hindrances of passion and learning and egoism.
Thou dost not vanish into Nirvana, nor does Nirvana abide in thee, for Nirvana transcends all duality of knowing and known, of being and non-being.

Those who see thee thus, serene and beyond conception, will be emancipated from attachment, will be cleansed of all defilements, both in this world and in the spiritual world beyond.
In this world whose nature is like a dream, there is place for praise and blame, but in the ultimate Reality of Dharmakaya which is far beyond the senses and the discriminating mind, what is there to praise? O Thou most Wise!
* * *

Then said Mahamati the Bodhisattva-Mahasattva: O blessed One, Sugata, Arhat and Fully-Enlightened One, pray tell us about the realization of Noble Wisdom which is beyond the path and usage of philosophers; which is devoid of all predicates such as being and non-being, oneness and otherness, bothness and non-bothness, existence and non-existence, eternity and non-eternity; which has nothing to do with individuality and generality, nor false-imagination, nor any illusion arising from the mind itself; but which manifests itself as the Truth of Highest Reality. By which, going up continuously by the stages of purification, one enters at last upon the stage of Tathagatahood, whereby, by the power of his original vows unattended by any striving, one will radiate

its influence to infinite worlds, like a gem reflecting its variegated colors, whereby I and other Bodhisattvas-Mahasattvas will be enabled to bring all beings to the same perfection of virtue.
Said the Blessed One: Well done, well done, Mahamati! And again, well done, indeed! It is because of your compassion for the world, because of the benefit it will bring upon many people both human kind and celestial, that you have presented yourself before us to make this request. Therefore, Mahamati, listen well and truly reflect upon what I shall say, for I will instruct you.
Then Mahamati and the other Bodhisattva-Mahasattvas gave devout attention to the teaching of the Blessed One.

Mahamati, since the ignorant and simple-minded, not knowing that the world is only something seen of the mind itself, cling to the multitudinousness of external objects, cling to the notions of beings and non-being, oneness and otherness, bothness and non-bothness, existence and non-existence, eternity and non-eternity, and think that they have a self-nature of their own, and all of which rises from the discriminations of the mind and is perpetuated by habit-energy, and from which they are given over to false imagination. It is all like a mirage in which springs of water are seen as if they were real. They are thus imagined by animals who, made thirsty by the heat of the season, run after them. Animals not knowing that the springs are an hallucination of their own minds, do not realize that there are no such springs. In the same way, Mahamati, the ignorant and simple-minded, their minds burning with the fires of greed, anger and folly, finding delight in a world of multitudinous forms, their thoughts obsessed with ideas of birth, growth and destruction, not well understanding what is meant by existence and non-existence, and being impressed by erroneous discriminations and speculations since beginningless time, fall into the habit of grasping this and that and thereby becoming attached to them.

It is like the city of the Gandharvas which the unwitting take to be a real city though it is not so in fact. The city appears as in a vision owing to their attachment to the memory of a city preserved in the mind as a seed; the city can thus be said to be both existent and non-existent. In the same way, clinging to the memory of erroneous speculations and doctrines accumulated since beginningless time, the hold fast to such ideas as oneness and otherness, being and non-being, and their thoughts are not at all clear as to what after all is only seen of the mind. It is like a man dreaming in his sleep of a country that seems to be filled with various men, women, elephants, horses, cars, pedestrians, villages, towns, hamlets, cows, buffalos, mansions, woods, mountains, rivers and lakes, and who moves about in that city until he is awakened.

As he lies half awake, he recalls the city of his dreams and reviews his experiences there; what do you think, Mahamati, is this dreamer who is letting his mind dwell upon the various unrealities he has seen in his dream,- is he to be considered wise or foolish? In the same way, the ignorant and simple-minded who are favorably influenced by the erroneous views of the philosophers do not recognize that the views that are influencing them are only dream-like ideas originating in the mind itself, and consequently they are held fast by their notions of
oneness and otherness, of being and non-being. It is like a painter’s canvas on which the ignorant imagine they see the elevations and depressions of mountains and valleys.

In the same way there are people today being brought up under the influence of similar erroneous views of oneness and otherness, of bothness and not-bothness, whose mentality is being conditioned by the habit-energy of these false-imaginings and who later on will declare those who hold the true doctrine of no-birth, to be nihilist and by so doing will bring themselves and others to ruin. By the natural law of cause and effect these followers of pernicious views uproot meritorious causes that otherwise would lead unstained purity. They are to be shunned by those whose desires are for more excellent things.

It is like the dim-eyed ones who seeing the hairnet exclaim to one another: "It is wonderful! Look, Honorable sirs, it is wonderful!" But the hairnet has never existed; in fact; it is neither an entity, nor a non-entity, for it has both been seen and has not been seen. In the same manner those whose minds have been addicted to the discriminations of the erroneous views cherished by the philosophers which are given over to the unrealistic views of being and non-being, will contradict the good Dharma and will end in the destruction of themselves and others.

It is like a wheel of fire made by a revolving firebrand which is no wheel but which is imagined to be one by the ignorant. Nor is it a not-a-wheel because it has not been seen by some. By the same reasoning, those who are in the habit of listening to the discriminations and views of the philosophers will regard things born as non-existent and those destroyed by causation as existent. It is like a mirror reflecting colors and images as determined by conditions but without any partiality. It is like the echo of the wind that gives the sound of a human voice. It is like a mirage of moving water seen in a desert. In the same way the discriminating mind of the ignorant which has been heated by false-imaginations and speculations is stirred into mirage-like waves by the winds of birth, growth and destruction.

It is like the magician Pisaca, who by means of his spells makes a wooden image or a dead body to throb with life, through it has no power of its own. In the same way the ignorant and the simple-minded, committing themselves to erroneous philosophical views become thoroughly devoted to the ideas of oneness and otherness, but their confidence is not well grounded. For this reason, Mahamati, you and other Bodhisattvas-Mahasattvas should cast off all discriminations leading to the notions of birth, abiding, and destruction, of oneness and otherness, of bothness and not-bothness, of being and non-being and thus getting free of the bondage of habit-energy become able to attain reality realizable within yourselves of Noble Wisdom.
* * *

Then said Mahamati to the Blessed One: Why is it that the ignorant are given up to discrimination and the wise are not?
The Blessed One replied: it is because the ignorant cling to names, signs and ideas; as their minds move along these channels they feed on multiplicities of objects and fall into
the notion of and ego-soul and what belongs to it; they make discriminations of good and bad among appearances and cling to the agreeable. As they thus cling there is a reversion to ignorance, and karma born of greed, anger and folly, is accumulated. As the accumulation of karma goes on they become imprisoned in a cocoon of discrimination and are thenceforth unable to free themselves from the round of birth and death.
Because of folly they do not understand that all things are like Maya, like the reflection of the moon in water, that there is no self-substance to be imagined as an ego-soul and its belongings, and that all their definite ideas rise from their false discriminations of what exists only as it is seen of the mind itself. They do not realize that things have nothing to do with qualify and qualifying, nor with the course of birth, abiding and destruction, and instead they assert that they are born of a creator, of time, of atoms, of some celestial spirit. It is because the ignorant are given up to discrimination that they move along with the stream of appearances, but it is not so with the wise.

Chapter II
False-Imaginations and Knowledge of Appearances
Then Mahamati the Bodhisattva-Mahasattva spoke to the Blessed One, saying: You speak of the erroneous views of the philosophers, will you please tell us of them, that we may be on our guard against them?
The Blessed One replied, saying: Mahamati, the error in these erroneous teachings that are generally held by the philosophers lies in this: they do not recognize that the objective world rises from the mind itself; they do not understand that the whole mind-system also arises from the mind itself; but depending upon these manifestations of the mind as being real they go on discriminating them, like the simple-minded ones that they are, cherishing the dualism of this and that, of being and non-being, ignorant to the fact that there is but one common Essence.

One the contrary my teaching is based upon recognition that the objective world, like a vision, is a manifestation of the mind itself; it teaches the cessation of ignorance, desire, deed and casualty; it teaches the cessation of suffering that arises from the discriminations of the triple world.
There are some Brahman scholars who, assuming something out of nothing, assert that there is substance bound up with causation which abides in time, and that the elements that make up personality and its environment have their genesis and continuation in causation and after thus existing, pass away. Then there are other scholars who hold a destructive and nihilistic view concerning such subjects as continuation, activity, breaking-up, existence, Nirvana, the Path, karma, fruition and Truth.

Why? Because
they have not attained an intuitive understanding of Truth itself and therefore they have no clear insight into the fundamentals of things. They are like a jar broken into pieces which is no longer able to function as a jar; they are like a burnt seed which is no longer capable of sprouting. But the elements that make up personality and its environment which they regard as subject to change are really incapable of uninterrupted transformations. Their views are based upon erroneous discriminations of the objective world; they are not based upon true conceptions.

Again, if it is true that something comes out of nothing and there is the rise of the mind-system by reason of the combinations of the three effect-producing causes, we could say the same of any non-existing thing: for instance, that a tortoise could grow hair, or sand produce oil. This proposition is of no avail; it ends up in affirming nothing. It follows that the deed, work and cause of which they speak is of no use, and so also is their reference to being and non-being, if they argue that there is a combination of the three effect-producing causes, they must do it on the principle of cause and effect, that is, that something comes out of something and not out of nothing.

As long a world of relativity is asserted, there is an ever recurring chain of causation which cannot be denied under any circumstance, therefore we cannot talk of anything coming to and end or of cessation. As long as these scholars remain on their philosophical ground their demonstration must conform to logic and their textbooks, and the memory habit of erroneous intellection will ever cling to them. To make the matter worse, the simple-minded ones, poisoned by these erroneous views, will declare this incorrect way of thinking taught by the ignorant, to be the same as that presented by the All-knowing One.

But the way of instruction presented by the Tathagatas is not based on assertions and refutations by means of words and logic. There are four forms of assertion that can be made concerning things not in existence, namely, assertions made about individual marks that are not in existence; about objects that are not in existence, about a cause that is non-existent; and about philosophical views that are erroneous. By refutation is meant that one, because of ignorance, has not examined properly the error that lies at the base of these assertions.

The assertion about individual marks that really have no existence, concerns the distinctive marks as perceived by the eye, ear, nose, etc., as indicating individuality and generality in the elements that make up personality and its external world; and then, taking these marks for reality and getting attached to them, to get into the habit of affirming that things are just so and not otherwise.

The assertion about objects that are non-existent is an assertion that rises from attachment to these associated marks of individuality and generality. Objects in themselves are neither in existence nor in non-existence and are quite devoid of the alternative of being and non-being; and should only be thought of as one thinks of the horns of a hare, a horse, or a camel, which never existed. Objects are discriminated by the ignorant who are addicted to assertion and negation, because their intelligence has
not been acute enough to penetrate into the truth that there is nothing but what is seen of the mind itself.
The assertion of a cause that is non-existent assumes the causeless birth of the first element of the mind-system which later comes to have only a Maya-like non-existence. That is to say, there are philosophers who assert that an originally unborn mind-system begins to function under the conditions of eye, form, light and memory, which functioning goes on for a time and then ceases. This is a example of a cause that is non-existent.

The assertion of philosophical views concerning the elements that make up personality and its environing world that are non-existent, assume the existence of an ego, a being, a soul, a living being, a "nourisher", or a spirit. This is an example of philosophical views that are not true. It is this combination of discrimination of imaginary marks of individuality, grouping them and giving them a name and becoming attached to them as objects, by reason of habit-energy that has been accumulated since beginningless time, that one builds up erroneous views whose only basis is false-imaginations. For this reason Bodhisattvas should avoid all discussions relating the assertions and negations whose only basis is words and logic.

Word-discrimination goes on by the coordination of brain, chest, nose, throat, palate, lips, tongue, teeth and lips. Words are neither different nor not-different from discrimination. Words rise from discrimination as their cause; if words were different from discrimination they could not have discrimination for their cause; then again, if words are not different, they could not carry and express meaning. Words, therefore, are produced by causation and are mutually conditioning and shifting and, just like things, are subject to birth and destruction.

There are four kinds of word discrimination, all of which are to be avoided because they are alike unreal. First there are words indicating individual marks which rise from discriminating forms and signs as being real in themselves and, then, becoming attached to them. There are memory-words which rise from the unreal surroundings which come before the mind when it recalls some previous experience. Then there are words growing out of attachment to the erroneous distinctions and speculations of the mental processes. And finally, there are words growing out of inherited prejudices as seeds of habit-energy accumulated since beginningless time, or which had their origin in some long forgotten clinging to false-imagination and erroneous speculation.
Then there are words where there are no corresponding objects, as for instance, the hare’s horns, a barren woman’s child, etc.,- there are no such things but we have the words, just the same.

Words are an artificial creation; there are Buddha-lands where there are no words. In some Buddha-lands ideas are indicated by looking steadily, in other gestures, in still others by a frown, by a movement of the eyes, by laughing, by yawning, by the clearing of the throat, or by trembling. For instance, in the Buddha-land of the Tathagata Samantabhadra, Bodhisattvas, by a dhyana transcending words and ideas, attain recognition of all things as un-born and they, also, experience various most
excellent Samadhis that transcend words. Even in this world such specialized beings as ants and bees carry on their activities very well without recourse to words. No, Mahamati, the validity of things is independent of the validity of words.

Moreover, there are other things that belong to words, namely, the syllable-body of words, the name-body of words, and the sentence-body of words. By the syllable-body is meant that by which words and sentences are set up or indicated: there is a reason for some syllables, some are mnemonic, and some are chosen arbitrarily. By name-body is meant the object depending upon which name-words obtains its significance, or in other words, name-body is the "substance" of a name-word. By sentence-body is meant the completion of the meaning by expressing the word more fully in a sentence.

The name for this sentence-body is suggested by the footprints left in the road by elephants, horses, people, deer, cattle, goats, etc. But neither words nor sentences can exactly express meanings, for words are only sweet sounds that are arbitrarily chosen to represent things, they are not the things themselves, which in turn are only manifestations of mind. Discrimination of meaning is based upon false-imagination that these sweet sounds which we call words and which are dependent upon whatever subjects they are supposed to stand for, and which subjects are supposed to be self-existent, all of which is based on error. Disciples should be on their guard against the seductions of words and sentences and their illusive meanings, for by them the ignorant and the dull-witted become entangled and helpless as an elephant floundering about in the deep mud.

Words and sentences are produced by the law of causation and are mutually conditioning,- they cannot express highest Reality. Moreover, in highest Reality there are no differentiations to be discriminated and there is nothing to be predicated in regards to it. Highest Reality is an exalted state of bliss, it is not a state of word-discrimination and it cannot be entered into by mere statements concerning it. The Tathagatas have a better way of teaching, namely, through self-realization of Noble Wisdom.
* * *
Mahamati asked the Blessed One: Pray tell us about the causation of all things whereby I and other Bodhisattvas may see into the nature of causation and may no more discriminate it as to the gradual or simultaneous rising of all things?

The Blessed One replied: There are two factors of causation by reason of which all things come into seeming existence: external and internal factors. The external factors are a lump of clay, a stick, a wheel, a thread, water, a worker, and his labor, the combination of all which produces a jar. As with a jar which is made from a lump of clay, or a piece of cloth made from thread, or matting made from fragrant grass, or a sprout growing out of a seed, or fresh butter made sour milk by a man churning it; so it is with all things which appear one after another in continuous succession. As regards the inner factors of causation, they are of such kinds as ignorance, desire, purpose, all of which enter into the idea of causation.
Born of these two factors there is a manifestation
of personality and the individual things that make up its environment, but they are not individual and distinctive things: they are only so discriminated by the ignorant.

Causation may be divided into six elements: indifference-cause, manifesting-cause, possibility-cause, agency-cause, objective-cause, manifesting-cause. Indifference-cause means that if there is no discrimination present, there is no power of combination present and so no combination takes place, or of present there is dissolution. Dependence-cause means that the elements must be present. Possibility-cause means that when a cause is to become effective there must be a suitable meeting of conditions both internal and external. Agency-cause means that there must be a principle vested with supreme authority like a sovereign king present and asserting itself. Objectivity-cause means that to be a part of the objective world the mind-system must be in existence and must be keeping up its continuous activity. Manifesting-cause means that as the discriminating faculty of the mind-system becomes busy individual marks will be revealed as forms are revealed by the light of a lamp.

All causes are thus seen to be the outcome of discrimination carried on by the ignorant and simple-minded, and there is, therefore, no such thing as gradual or simultaneous rising of existence. If such a thing as the gradual rising of existence is asserted, it can be disproved showing that there is no basic substance to hold the individual signs together which makes gradual rising impossible. If simultaneous rising of existence is asserted, there would be no distinction between cause and effect and there will be nothing to characterize a cause as such. While a child is not yet born, the term father has no significance. Logicians argue that there is that which is born and that which gives birth by the mutual functioning of such casual factors as cause, substance, continuity, acceleration, etc., and so they conclude that there is a gradual rising of existence; but this gradual rising does not obtain except by reason of attachment to the notion of a self-nature.

When ideas of body, property and abode are seen, discriminated and cherished in what after all is nothing but what is conceived of the mind itself, and external world is perceived under the aspect of individuality and generality which, however, are not realities and, therefore, neither a gradual nor a simultaneous rising of things is possible. It is only when the mind-system comes into activity and discriminates the manifestations of mind that existence can be said to come into view. For these reasons, Mahamati, you must get rid of notions of graduation and simultaneity in the combination of casual activities.
* * *

Mahamati said: Blessed One: To what kind of discrimination and to what kind of thoughts should the term, false-imaginations, be applied?
The Blessed One replied: So long as people do no understand the true nature of the objective world, they fall into the dualistic view of things. They imagine the multiplicity of external objects to be real and become attached to them and are nourished by their
habit-energy. Because of this system of mentation-mind and what belongs to it-is discriminated and is thought of as real; this leads to the assertion of an ego-soul and its belongings, and thus the mind-system goes on functioning. Depending upon and attaching itself to the dualistic habit of mind, they accept the views of the philosophers founded upon these erroneous distinctions, of being and non-being, existence, and non-existence, and there evolves what we call, false-imaginations. But Mahamati, discrimination does not evolve nor is it put away because, when all that is seen is truly recognized to be nothing but the manifestation of mind, how can discrimination as regards being and non-being evolve? It is for the sake of the ignorant who are addicted to the discriminations of the multiplicity of things which are of their own mind, that it is said by me that discrimination takes rise owing to attachment to the aspect of multiplicity which is characteristic of objects. How otherwise the ignorant and simple-minded recognize that there is nothing but what is seen of the mind itself, and how otherwise can they gain an insight into the true nature of mind and be able to free themselves from wrong conceptions of cause and effect? How otherwise can they gain a clear conception of the Bodhisattva stages, and attain and "turning-about" in the deepest seat of their consciousness, and finally attain an inner self-realization of Noble Wisdom which transcends the five Dharmas, the three Self-natures, and the whole idea of a discriminated Reality? For this reason it is said by me that discrimination takes rise from the mind becoming attached to the multiplicities of things which in themselves are not real, and that emancipation comes from thoroughly understanding the meaning of Reality as it truly is. False-imaginations rise from the consideration of appearances; things are discriminated as to form, signs and shape; as to having color, warmth, humidity, mobility or rigidity. False-imagination consists in becoming attached to these appearances and their names. By attachment to objects is meant, the getting attached to inner and outer things as if they were real. By attachment to names is meant, the recognition in these inner and outer things of the characteristic marks of individuation and generality, and to regard them definitely belonging to the names of the objects. False-imagination teaches that because all things are bound up with causes and conditions of habit-energy that has been accumulating since beginningless time by not recognizing that the external world is of mind itself, all things are comprehensible under the aspects of individuality and generality. By reason of clinging to these false-imaginations there is multitudinousness of appearances which are imagined to be real but which are only imaginary. To illustrate: when a magician depending on grass, wood, shrubs and creepers, exercises his art, many shapes and beings take form that are only magically created; sometimes they even make figures that have bodies and that move and act like human beings; they are variously and fancifully discriminated but there is no reality in them; everyone but children and the simple-minded know that they are not real.

Likewise based upon the notion of relativity false-imagination perceives a variety of appearances which the discriminating mind proceeds to objectify and name and become attached to, and memory and habit-energy perpetuate. Here is all that is necessary to constitute the self-nature of false-imagination. The various features of false imaginations can be distinguished as follows: as regards to words, meaning, individual marks, property, self-nature, cause, philosophical views, reasoning, birth, no-birth, dependence, bondage and emancipation. Discrimination of words is the becoming attached to various sounds carrying familiar meanings.

Discrimination of meaning
comes when one imagines that words rise depending upon whatever subjects they express, and which subjects are regarded as self-existent. Discrimination of individual marks is to imagine that whatever is denoted in words concerning the multiplicities of individual marks (which in themselves are like a mirage) is true, and clinging tenaciously to them, to discriminate all things according to such categories as warmth, fluidity, motility, and solidity. Discrimination of property is to desire a state of wealth, such as gold, silver, and various precious stones. Discrimination of self-nature is to make discriminations according to the views of the philosophers in reference to the self-nature of all things which they imagine and stoutly maintain to be true, saying: "This is just what it is and it cannot be otherwise." Discrimination of cause is to distinguish the notion of causation in reference to being and non-being and to imagine that there are such things as "cause-signs". Discrimination of philosophical views means considering different views relating to the notions of beings and non-being, oneness and otherness, bothness and not-bothness, existence and non-existence, all of which are erroneous, and becoming attached to particular views. Discrimination of reasoning means the teaching whose reasoning is based on the grasping of the notion and ego-substance and what belongs to it. Discrimination of birth means getting attached to the notion that things come into existence and pass out of existence by reason of causation. Discrimination of no-birth is to see that causeless substances which were not, come into existence by reason of causation. Discrimination of dependence means the mutual dependence of gold and the filaments made of it. Discriminations of bondage and imagination is like imagining that there is something bound because something binding, as in the case of a man who ties a knot and then loosens one. These are the various features of false-imagination to which all the ignorant and simple-minded cling. Those attached to the notions of relativity are attached to the notions of the multitudinousness of things which arises from false-imagination. It is like seeing varieties of objects depending on Maya, but these varieties thus revealing themselves are discriminated by the ignorant as something other than Maya itself, according to their way of thinking. Now the truth is, Maya and varieties of objects are neither different nor not different; if they were different varieties of objects, objects would have no Maya for their characteristic; if they were not different there would be no distinction between them. But as there is a distinction these two-Maya and variety of objects-are neither different nor not different, for the very good reason: they are one thing.
* * *
Mahamati said to the Blessed One: Is error an entity or not? The Blessed One replied: Error has no character in it making for attachment; if error had such a character no liberation would be possible from its attachment to existence, and the chain of origination would only be understood in the sense of creation as upheld by the philosophers. Error is like Maya, also, and as Maya is incapable from producing other Maya, so error in itself cannot produce error; it is discrimination and attachment that produce evil thoughts and faults. Moreover, Maya has no power of discrimination in itself; it only rises when invoked by the charm of a magician.

Error has in itself no habit-energy; habit-energy only rises from discrimination and attachment. Error in itself has no faults; faults are due to the confused discriminations fondly cherished by the ignorant
concerning ego-soul and its mind. The wise have nothing to do either with Maya or error.
Maya, however, is not an unreality because it only has the appearance of reality; all things have the nature of Maya. It is not because all things are imagined and clung to because of the multitudinousness of individual signs that they are like Maya; it is because they are alike unreal and as quickly appearing and disappearing. Being attached to erroneous thoughts they confuse and contradict themselves and others. As they do not clearly grasp the fact that the world is no more than mind itself, they imagine and cling to causation, work, birth and individual signs, and their thoughts are characterized by error and false-imaginations. The teaching that all things are characterized by the self-nature of Maya and a dream is meant to make the ignorant and simple-minded cast aside the idea of self-nature in anything.

False-imagination teaches that such things as light and shade, long and short, black and white are different and are to be discriminated; but they are not independent of each other; they are only different aspects of the same thing, they are terms of relation and not of reality. Conditions of existence are not of a mutually exclusive character; in essence things are not two but one. Even Nirvana and Samsara’s world of life and death are aspects of the same thing, for there is no Nirvana expect where is Samsara, and Samsara except where is Nirvana. All duality is falsely imagined.

Mahamati, you and all Bodhisattvas should discipline yourselves in the realization and patience acceptance of the truths of the emptiness, un-bornness, no self-natureness, and the non-duality of all things. This teaching is found in all the sutras of all the Buddhas and is presented to meet the varied dispositions of beings, but it is not the Truth itself. These teachings are only a finger pointing towards Noble Wisdom. They are like a mirage with its springs of water which the deer take to be real and chase after. So with the teachings in all the sutras: They are intended for the consideration and guidance of the discriminating minds of all people, but they are not the Truth itself, which can only be self-realized within one’s deepest consciousness.
Mahamati, you and and the Bodhisattvas must seek for this inner self-realization of Noble Wisdom, and not be captivated by word-teachings.

Chapter III
Right Knowledge or Knowledge of Relations
Then Mahamati said: Pray tell us, Blessed One, about the being and the non-being of all things?
The Blessed One replied: People of this world are dependent in their thinking on one of two things: on the notion of being whereby they take pleasure in realism, or in the notion of non-being whereby they take pleasure in nihilism; in either case they imagine emancipation where there is no emancipation. Those who are dependent upon notions of being, regard the world as rising from a causation that is really existent, and that this actually existing and becoming world does not take its rise from a causation that is non-existent. This is the realistic view as held by some people.

Then there are other people who are dependent on the notion of the non-being of all things. These people admit the existence of greed, anger and folly, and at the same time they deny the existence of things that produce greed, anger and folly. This is not rational, for greed, anger and folly are no more to be taken hold as real; they neither have substance nor individual marks. Where there is a state of bondage, there is binding and means for binding; but where there is emancipation, as in the case of Buddhas, Bodhisattvas, masters and disciples, who have ceased to believe in both being and non-being, there is neither bondage, binding nor means for binding.

It is better to cherish the notion of an ego-substance than to entertain the notion of emptiness derived from the view of being and non-being, for those who so believe fail to understand the fundamental fact that the external world is nothing but a manifestation of mind. Because they see things as transient, as rising from cause and passing away from cause, now dividing, now combining into the elements which make up the aggregates of personality and its external world and now passing away, they are doomed to suffer every moment from the changes that follow one after another, and finally are doomed to ruin.

* * *
Then Mahamati asked the Blessed One, saying: Tell us, Blessed One, how all things can be empty, un-born, and have no self-nature, so that we may awakened and quickly realize highest enlightenment?
The Blessed One replied: What is emptiness, indeed! It is a term whose very self-nature is false-imagination, but because of one’s attachment to false-imagination we are obliged to talk of emptiness, no-birth, and no self-nature. There are seven kind of emptiness: emptiness of mutuality which is non-existent; emptiness of individual marks; emptiness of self-nature; emptiness of no-work, emptiness of work; emptiness of all things in the sense that they are unpredictable, and emptiness in its highest sense of Ultimate Reality.

By emptiness of of mutuality which is non-existent is meant that when a thing is missing here, one speaks of it being empty here. For instance: in the lecture hall of Mrigarama there are no elephants present, nor bulls, nor sheep; but as to monks there are many present. We can rightly speak of the hall being empty as far as animals are concerned. It is not asserted that the hall is empty of its own characteristics, or that the monks are empty of that which makes their monkhood, nor that in some other place there are no elephants, bulls, nor sheep to be found. In this case we are speaking of things in their
aspect of individuality and generality, but from the point of view of mutuality some things do not exist somewhere. This is the lowest form of emptiness and is to be sedulously put away.
By emptiness of individual marks is meant that all things have no distinguishing marks of individuality and generality. Because mutual relations and interactions things are superficially discriminated but when they are further and more carefully investigated and analyzed they are seen to be non-existent and nothing as to individuality and generality can be predicated of them. Thus when individual marks can no longer be seen, ideas of self, otherness and bothness, no longer hold good. So it must be said that all things are empty of self-marks.

By emptiness of self-nature is meant that all things in their self-nature are un-born; therefore, it is said that things are empty as to self-nature. By emptiness of no-work is meant that the aggregate of elements that makes up personality and its external world is Nirvana itself and from the beginning there is no activity in them; therefore, one speaks of the emptiness of no-work. By emptiness of work is meant that the aggregates being devoid of an ego and its belongings, go on functioning automatically as there is mutual conjunction of causes and conditions; thus one speaks of the emptiness of work. By emptiness of all things in the sense that they are unpredictable is meant that, as the very self-nature of false-imagination is inexpressible, so all things are unpredictable, and, therefore, are empty in that sense. By emptiness in the highest sense of the emptiness of Ultimate Reality is meant that the in the attainment of inner self-realization of Noble Wisdom there is no trace of habit-energy generated by erroneous conceptions; thus one speaks of the highest emptiness of Ultimate Reality.

When things are examined by right knowledge there are no signs obtainable which could characterize them with marks of individuality and generality, therefore, they are said to have no self-nature. Because these signs of individuality and generality are both seen as existing and yet are known to be non-existent, are seen as going out and yet are known not to be going out, they are never annihilated. Why is this true? For this reason; because individual signs that should make up the self-nature of all things are non-existent. Again in their self-nature things are both eternal and non-eternal. Things are not eternal because the marks of individuality appear and disappear, that is, the marks of self-nature are characterize by non-eternality. On the other hand, because things are un-born and are only mind-made, they are in a deep sense eternal. That is, things are eternal because of their very non-eternality.

Further, besides understanding the emptiness of all things both in regard to substance and self-nature, it is necessary for Bodhisattvas to clearly understand that all things are un-born. It is not asserted that things are not born in a superficial sense, but that in a deep sense they are not born of themselves. All that can be said is this, that relatively speaking, there is a constant stream of becoming, a momentary and uninterrupted change from one state of appearance to another. When it is recognized that the world as it presents itself is no more than a manifestation of mind, then birth is seen as no-birth, and all existing objects, concerning which discrimination asserts that they are and

are not, are non-existent and, therefore, un-born; being devoid of agent and action things are un-born.
If things are not born of being and non-being, but are simply manifestations of mind itself, they have no reality, no self-nature: they are like the horns of a hare, a horse, a donkey, a camel. But the ignorant and simple-minded, who are given over to their false and erroneous imaginings, discriminate things where they are not. To the ignorant the characteristic marks of the self-nature of body-property-and-abode seem to be fundamental and rooted in the very nature of mind itself, so they discriminate their multitudinousness and become attach to them.

There are two kinds of attachment: attachment to objects as having a self-nature, and attachment to words as having self-nature. The first takes place by not knowing that the external world is only a manifestation of mind itself; and the second arises from one’s clinging to words and names by reason of habit-energy. In the teaching of no-birth, causation is out of place because, seeing that all things are like Maya and a dream, one does not discriminate individual signs. That all things are un-born and have no self-nature because they are like Maya is asserted to meet the thesis of the philosophers that birth is by causation. They foster the notion that the birth of all things is derived from the concept of being and non-being, and fail to regard it as it truly is,- as caused by attachments to the multitudinousness which arises from discriminations of the mind itself.

Those who believe in the birth of something that has never been in existence and, coming into existence, vanishes away, are obliged to assert that things come to exist and vanish away by causation – such people find no foothold in my teachings. When it is realized that there is nothing born, and nothing passes away, then there is no way to admit being and non-being, and the mind becomes quiescent.
* * *
Then Mahamati said to the Blessed One: The philosophers declare that the world rises from casual agencies according to the law of causation; they state that their cause is unborn and is not annihilated. They mention nine primary elements: Ishvara the Creator, the Creation, atoms, etc., which being elementary are unborn and not to be annihilated. The Blessed One, while teaching that all things are un-born and that there is no annihilation, also declares that the world takes its rise from ignorance, discrimination, attachment, deed, etc., working according to the law of causation. Though the two sects of elements may differ in form and name, there does not appear to be any essential difference between the two positions. If there is anything that is distinctive and superior in the Blessed One’s teaching, pray tell us, Blessed One, what is it?

The Blessed One replied: My teaching of no-birth and no-annihilation is not like that of the philosophers, nor is it like their doctrine of birth and impermanency. That to which the philosophers ascribe the characteristic of no-birth and no-annihilation is the self-nature of all things, which causes them to fall into the dualism of being and non-being.

My teaching transcends the whole conception of being and non-being; it has nothing to do with birth, abiding and destruction; nor with existence and non-existence. I teach that the multitudinousness of objects have no reality in themselves but are only seen of mind and, therefore, are of the nature of Maya and a dream. I teach the non-existence of things because they carry no signs of any inherent self-nature. It is true that in one sense they are seen and discriminated by the senses as individualized objects; but in another sense, because of the absence of any characteristic marks of self-nature, they are not seen but are only imagined. In one sense they are graspable, but in another sense, they are not graspable.

When it is clearly understood that there is nothing in the world but what is seen of the mind itself, discrimination no more rises, and the wise are established in their true abode which is the realm of quietude. The ignorant discriminate and work trying to adjust themselves to external conditions, and are constantly perturbed in mind; unrealities are imagined and discriminated, while realities and no seen and ignored. It is not so with the wise. To illustrate: What the ignorant see is like the magically-created city of the Gandharvas, where children are shown, street and houses, and phantom merchants, and people going in and coming out. This with its streets and houses and people going in and coming out, are not thought of as being born or annihilated, because in their case there is no question as to their existence or non-existence.

In like manner, I teach, that there is nothing made nor un-made; that there is nothing that has connection with birth and destruction except as the ignorant cherish falsely imagined notions as to the reality of the external world. When objects are not seen and judged as they truly are in themselves, there is discrimination and clinging to the notions of being and non-being, and individualized self-nature, and as long as these notions of individuality and self-nature persist, the philosophers are bound to explain the external world by a law of causation. This position rises the question of a first cause which the philosophers meet by asserting that their first cause, Ishvara and the primal elements, are un-born and un-annihilate; which position is without evidence and is irrational.

Ignorant people and worldly photospheres cherish a kind of no-birth, but it is not the no-birth which I teach. I teach the un-bornness of the un-born essence of all things which teaching is established in the minds of the wise by their self-realization of Noble Wisdom. A ladle, clay, a vessel, a wheel, or seeds, or elements – these are external conditions; ignorance, discrimination, attachment, habit, karma, - these are inner conditions. When this entire universe is regarded as concatenation and as nothing else but concatenation, then the mind by its patient acceptance of the truth that all things are un-born, gains tranquility.

Chapter IV
Perfect Knowledge or Knowledge of Reality
Then Mahamati asked the Blessed One: Pray tell us, Blessed One, about the five Dharmas, so that we may fully understand perfect knowledge?
The Blessed One replied: The five Dharmas are: appearance, name, discrimination, right-knowledge, and Reality. By appearance is meant that which reveals itself to the senses and to the discriminating-mind and is perceived as form, sound, odor, taste, and touch. Out of these appearances ideas are formed, such as clay, water, jar, etc., by which one says: this is such and such a thing and no other,- this is name. When appearances are contrasted and names compared, as when we say: this is an elephant, this is horse, a cart, a pedestrian, a man, a woman, or, this is mind and what belongs to it, - the things thus named are said to be discriminated. As these discriminations come to be seen as mutually conditioning, as empty of self-substance, as un-born, and thus come to be seen as they truly are, that is, as manifestations of the mind itself, - this is right-knowledge. By it the wise cease to regard appearances and names as realities.

When appearances and names are put away and all discrimination ceases, that which remains is the true and essential nature of things and, as nothing can be predicated as to the nature of essence, it is called the "Suchness" of Reality. This universal, undifferentiated, inscrutable, "Suchness" is the only Reality but it is variously characterized by Truth, Mind-essence, Transcendental Intelligence, Noble Wisdom, etc. This Dharma of the imagelessness of the Essence-nature of Ultimate Reality is the Dharma which has been proclaimed by all the Buddhas, and when all things are understood in full agreement with it, one is in possession of Perfect Knowledge, and is on his way to the attainment of the Transcendental Intelligence of the Tathagatas.

* * *
Then Mahamati said to the Blessed One: Are the three self-natures, of things, ideas, and Reality, to be considered as included in the Five Dharmas, or as having their own characteristics complete in themselves.
The Blessed One replied: The three self-natures, the eightfold mind-system, and the twofold egolessness are all included in the Five Dharmas. The self-natures of things, of ideas, and of the sixfold mind-system, correspond with the Dharma of appearance, name and discrimination; the self-nature of Universal Mind and Reality corresponds to the Dharmas of right-knowledge and "Suchness".

By becoming attached to what is seen of the mind itself, there is an activity awakened which is perpetuated by habit-energy that becomes manifest in the mind-system, from the activities of the mind-system there rises the notion of an ego-soul and its belongings; the discriminations, attachments, and notion of an ego-soul, rising simultaneously like the sun and its rays of light.
By the egolessness of things is meant that the elements that make up the aggregates of personality and its objective world being characterized by the nature of Maya and destitute of anything that can be called self-substance, are therefore un-born and have
no self-nature. How can things be said to have an ego-soul?

By the egolessness of persons is meant is that in the aggregates that make up personality there is no ego-substance, nor anything that is like an ego-substance nor that belongs to it. The mind-system, which is the most characteristic mark of personality, originated in ignorance, discrimination, desire and deed; and its activities are perpetuated by perceiving, grasping and becoming attached to objects as if they were real.

The memory of these discriminations, desires, attachments and deeds is stored in Universal Mind since beginningless time, ad is still being accumulated where it conditions the appearance of personality and its environment and brings about constant change and destruction from moment to moment. The manifestations are like a river, a seed, a lamp, a cloud, the wind; Universal mind in its voraciousness to store up everything, is like a monkey never at rest, like a fly ever in search of food and without partiality, like a fire that is never satisfied, like a water-lifting machine that goes on rolling. Universal mind as defiled by habit-energy is like a magician that causes phantom things and people to appear and move about. A thorough understanding of these things is necessary to an understanding of the egolessness of persons.

There are four kinds of Knowledge: Appearance-knowledge, relative-knowledge, perfect-knowledge, and Transcendental Intelligence. Appearance-knowledge belongs to the ignorant and simple-minded who are addicted to the notion of being and non-being, and who are frightened at the thought of being un-born. It is produced by the concordance of the triple combination and attaches itself to the multiplicities of objects; it is characterized by attainability and accumulation; it is subject to birth and destruction. Appearance-knowledge belongs to word-mongers who revel in discriminations, assertions and negations.
Relative-knowledge belongs to the mind-world of the philosophers. It rises from the mind’s ability to arrange, combine and analyze these relations by its powers of discursive logic and imagination, by reason of which it is able to peer into the meaning and significance of things.

Perfect-knowledge belongs to the world of the Bodhisattvas who recognize that all things are but manifestations of mind; who clearly understand the emptiness, the un-bornness, the egolessness of all things; and who have entered into an understanding of the Five Dharmas, the twofold egolessness, and into the truth of imagelessness. Perfect-knowledge differentiates the Bodhisattva stages, and is the pathway and entrance into the exalted state of self-realization of Noble Wisdom.

Perfect-knowledge (Jnana) belongs to the Bodhisattvas who are entirely free from the dualism of being and non-being, no-birth and no-annihilation, all assertions and negations, and who, by reason of self-realization, have gained an insight into the truth of egolessness and imagelessness. They no longer discriminate the world as subject to causation: they regard the causation that rules the world as something like the fabled city of the Gandharvas. To them the world is like a vision and a dream, it is like the birth and death of a barren-woman’s child; to them there is nothing evolving and nothing disappearing.

The wise who cherish Perfect-knowledge, may be divided into three classes, disciples, masters and Arhats. Common disciples are separated fro masters as common disciples continue to cherish the notion of individuality and generality; masters rise from common disciples when, forsaking the errors of individuality and generality, they still cling to the notion of an ego-soul by reasons of which they go off by themselves into retirement and solitude. Arhats rise when the error of all discrimination is realized. Error, being discriminated by the wise, turns into Truth by virtue of the "turning-about" that takes place within the deepest consciousness. Mind, thus emancipated, enters into perfect self-realization of Noble Wisdom. But, Mahamati, if you assert that there is such a thing as Noble Wisdom, it no longer holds good, because anything of which something is asserted thereby partakes of the nature of being and is thus characterized with the quality of birth. The very assertion: "All things are un-born" destroys the truthfulness of it.

The same is true of the statements: "All things are empty", and "All things have no self-nature",- both are untenable when put in the form of assertions. But when it is pointed out that all things are like a dream and a vision, it means that in one way they are perceived and in another way they are not perceived; that is, in ignorance they are perceived but in Perfect-knowledge they are not perceived. All assertions and negations being thought-constructions are un-born. Even the assertion that Universal Mind and Noble Wisdom are Ultimate Reality, is thought construction and, therefore, is un-born. As "things" there is no Universal Mind, there is no Noble Wisdom, there is no Ultimate Reality. The insight of the wise who move about in the realm of imagelessness and its solitude is pure. That is, for the wise all "things" are wiped away even the state of imagelessness ceases to exist.

Chapter V
The Mind System
Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what is meant by mind (citta)?
The Blessed One replied: All things of this world, be they seemingly good or bad, faulty or faultless, effect-producing or not effect-producing, receptive or non-receptive, may be divided into two classes: evil out-flowings and the non out-flowing good. The five grasping elements that make up the aggregates of personality, namely, form, sensation, perception, discrimination, and consciousness, and that are imagined to be good and bad, have their rise in the habit-energy of the mind-system,- they are the evil out-flowings of life. The spiritual attainments and the joys of the Samadhis and the fruitage of the Samapattis that come the wise through their self-realization of Noble Wisdom and that culminate in their return and participation in the relations of the triple world are called the non out-flowing good.

The mind-system which is the source of the evil out-flowings consists of the five sense-organs and their accompanying sense-minds (vijnanas) all of which are unified in the discriminating-mind (manovijnana). There is an unending succession of sense-concepts flowing into this discriminating or thinking-mind which combines them and discriminates them and passes judgment upon them as to their goodness or badness. Then follows aversion to or desire for them and attachment and deed; thus the entire system moves on continuously and closely bound together. But it fails to see and understand that what it sees and discriminates and grasps is only a manifestation of its own activity and has no other basis, and so the mind goes on erroneously perceiving and discriminating differences of forms and qualities, not remaining still even for a minute.

In the mind-system there are three modes of activity distinguishable: the sense-minds functioning while remaining in their original nature, the sense-minds as producing effects, and the sense-minds as evolving. By normal functioning the sense-minds grasp appropriate elements of their external world, by which sensation and perception arise at once and by degrees in every sense-organ and every sense-mind, in the pores of the skin, and even in the atoms that make up the body, by which the whole field is apprehended like a mirror reflecting objects, and not realizing that the external world itself is only a manifestation of mind. The second mode of activity produces effects by which these sensations react on the discriminating mind to produce perceptions, attractions, aversions, grasping, deed and habit.

The third mode of activity has to do with the growth, development and passing of the mind-system, that is, the mind-system is in subjection to its own habit-energy accumulated from beginningless time, as for instance: the "eyeness" in the eye that predisposes it to grasp and become attached to multiple forms and appearances. In this way the activities of the evolving mind-system by reason of its habit-energy stirs up waves of objectivity in the face of Universal Mind which in turn conditions the activities and evolvement of the mind-system. Appearances, perception, attraction, grasping, deed, habit, and reaction, condition one another incessantly, and the functioning sense-minds, the discriminating-mind and Universal Mind are thus bound up together. Thus, by reason of discrimination of that which by nature Maya-like and unreal false-imagination and erroneous reasoning takes place, action follows and its habit-energy accumulates thereby defiling the pure face of Universal Mind, and as a result the mind-system comes into functioning and the physical body has its genesis. But the discriminating-mind has not thought that by its discriminations and attachments it is conditioning the whole body and so the sense-minds and discriminating-mind go on mutually related and mutually conditioned in a most intimate manner and building up a world of representations out of the activities of its own imagination.

As a mirror reflects forms, the perceiving senses perceive appearances which the discriminating-mind gathers together and proceeds to discriminate, to name and become attached to. Between these two functions there is no gap, nevertheless, they are mutually conditioning. The perceiving sense grasp that for which they have an affinity, and there is a transformation takes place in their structure by reason of which the mind proceeds to combine, discriminate, apprise, and act; then follows habit-energy and the establishing of the mind and its continuance.
The discriminating-mine because of its capacity to discriminate, judge, select and reason about, is also called the thinking-mind, or intellectual-mind. There are three divisions of its mental activity: mentation which functions in connection with attachment to objects and ideas, mentation that functions in connection with general ideas, and mentation that examines into the validity of these general ideas.

The mentation which functions in connection with attachment to objects and ideas derived from discrimination discriminates the mind from its mental processes and accepts the ideas from it as being real and becomes attached to them. A variety of false judgments are thus arrived at as to being, multiplicity, individuality, value, etc., a strong grasping takes place which is perpetuated by habit-energy and thus discrimination goes on asserting itself.

These mental processes give rise to general conceptions of warmth, fluidity, motility, and solidity, as characterizing the objects of discrimination, while the tenacious holding to these general ideas gives rise to proposition, reason, definition, and illustration, all of which lead to the assertions of relative knowledge and the establishment of confidence in birth, self-nature, and an ego-soul.
By mentation as an examining function is meant the intellectual act of examining into these general conclusions as to their validity, significance, and truthfulness. This is the faculty that leads to understanding, right-knowledge and points the way to self-realization.
* * *

Then Mahamati said to the Blessed One: Pray tell us, Blessed One, what relation ego-personality bears to the mind-system?
The Blessed One replied: To explain it, it is first necessary to speak of the self-nature of the five grasping aggregates that make up personality, although as i have already shown they are empty, un-born, and without self-nature. These five grasping aggregates are: form, sensation, perception, discrimination, consciousness. Of these, form belongs to what is made of the so-called primary elements, whatever they may be. The four remaining aggregates are without form and ought not to be reckoned as four, because they merge imperceptibly into one another.

They are like space which cannot be numbered; it is only due to imagination that they are discriminated and likened to space. Because things are endowed with appearances of being, characteristic-marks, percievablesness, abode, work, one can say that they are born of effect-producing causes, but this cannot be said of these four intangible aggregates for they are without any form of marks. These four mental aggregates that make up personality are beyond calculability, they are beyond the four propositions, they are not to be predicated as existing or as not existing, but together they constitute what is known as mortal-mind. They are even more Maya-like and dream-like than are things, nevertheless, as discriminating mortal-mind they obstruct the self-realization of Noble Wisdom. But it is only by the ignorant that they are enumerated and thought of as an ego-personality; the wise do not do so. This discrimination of the five aggregates that make up personality and that serve as a basis for an ego-soul and ground for its desires and self-interests
must be given up, and in its place the truth of imagelessness and solitude should be established.
* * *

Then said Mahamati to the Blessed One: Pray tell us, Blessed One, about Universal Mind and its relation to the lower mind-system?
The Blessed One replied: The sense-minds and their centralized discriminating-mind are related to the external world which is a manifestation of itself and is given over to perceiving, discriminating, and grasping its Maya-like appearances.

Universal Mind (Alaya-vijnana) transcends all individuation and limits. Universal Mind is thoroughly pure in its essential nature, subsisting unchanged and free from faults of impermanence, undisturbed by egoism, unruffled by distinctions, desires and aversions. Universal Mind is like a great ocean, its surface ruffled by waves and surges but its depths remaining forever unmoved. In itself it is devoid of personality and all that belongs to it, but by reason of the defilements upon its face it is like an actor a plays a variety of parts, among which a mutual functioning takes place and the mind-system arises. The principle of intellection becomes divided and mind, the functions of mind, the evil out-flowings of mind, take on individuation. The sevenfold gradation of mind appears: namely, intuitive self-realization, thinking-desiring-discriminating, seeing, hearing, tasting, smelling, touching, and all their interactions and reactions take their rise.

The discriminating-mind is the cause of the sense-minds and is their support and with them is kept functioning as it describes and becomes attached to a world of objects, and then, by means of its habit-energy, it defiles the face of Universal Mind. Thus Universal Mind becomes the storage and clearing house of all the accumulated products of mentation and action since beginningless time.

Between Universal Mind and the individual discriminating-mind is the intuitive-mind (Manas) which is dependent upon Universal Mind for its cause and support and enters into relation with both. It partakes of the universality of Universal Mind, shares its purity, and like it, is above form and momentariness. It is through the intuitive-mind that the good non out-flowing emerge, are manifested and are realized. Fortunate it is that intuition is not momentary for if the enlightenment which comes by intuition were momentary the wise would loose their "wiseness" which the do not. But the intuitive-mind enters into relations with the lower mind-system, shares its experiences and reflects upon its activities.

Intuitive-mind is one with Universal Mind by reason of its participation in Transcendental Intelligence (Arya-jnana), and is one with the mind-system by its comprehension of differentiated knowledge (vijnana). Intuitive-mind has no body of its own nor any marks by which it can be differentiated. Universal Mind is its cause and support but it is evolved along with the notion of an ego and what belongs to it, to which it clings and upon which it reflects. Through intuitive-mind, by the faculty of intuition which is a
mingling of both identity and perceiving, the inconceivable wisdom of Universal Mind is revealed and made realizable. Like Universal Mind it can not be the source of error.
* * *

Then said Mahamati to the Blessed One: Pray tell us, Blessed One, what is meant by the cessation of the mind-system?
The Blessed One replied: The five sense-functions and their discriminating and thinking function have their risings and complete ending from moment to moment. They are born with discrimination as cause, with form and appearance and objectivity closely linked together as condition. The will-to-live is the mother, ignorance is the father. By setting up names and forms greed is multiplied and thus the mind goes on mutually conditioning and being conditioned. By becoming attached to names and forms, not realizing that they have no more basis than the activities of the mind itself, error rises, false-imagination as to pleasure and pain rises, and the way to emancipation is blocked. The lower system of sense-minds and the discriminating-mind do not really suffer pleasure and pain – they only imagine they do. Pleasure and pain are the deceptive reactions of mortal-mind as it grasps an imaginary objective world.

There are two ways in which the ceasing of the mind-system may take place: as regards form, and as regards continuation. The sense-organs function as regards form by the interaction of form, contact and grasping; and they cease to function when this contact is broken. As regards continuation,- when these interactions of form, contact and grasping cease, there is no more continuation of the seeing, hearing and other sense functions; with the ceasing of these sense functions, the discriminations, graspings and attachments of the discriminating-mind cease; and with their ceasing, act and deed and their habit-energy cease, and there is no more accumulation of karma-defilement on the face of Universal Mind.

If the evolving mortal-mind were of the same nature as Universal Mind the cessation of the lower mind-system would mean the cessation of Universal Mind, but they are different for Universal Mind is not the cause of mortal-mind. There is no cessation of Universal Mind in its pure and essence-nature. What ceases to function is not Universal Mind in its essence-nature, but is the cessation of the effect-producing defilements upon its face that have been caused by the accumulation of the habit-energy of the activities of the discriminating and thinking mortal-mind. There is no cessation of Divine Mind which, in itself, is the abode of Reality and the Womb of Truth.

By the cessation of the sense-minds is meant, not the cessation of their perceiving functions, but the cessation of their discriminating and naming activities which are centralized in the discriminating mortal-mind. By the cessation of the mind-system as a whole is meant, the cessation of discrimination, the clearing away of the various attachments, and, therefore, the clearing away of the defilements of habit-energy in the face of Universal Mind which have been accumulating since beginningless time by reason of these discriminations, attachments, erroneous reasonings, and following acts.

The cessation of the continuation aspect of the mind-system, namely, the discriminating mortal-mind the entire world of Maya and desire disappears. Getting rid of the discriminating mortal-mind is Nirvana.
But the cessation of the discriminating-mind can not take place until there has been a "turning-about" in the deepest seat of consciousness. The mental habit of looking outward by the discriminating-mind upon an external objective world must be given up, and a new habit of realizing Truth within the intuitive-mind by becoming one with the Truth itself must be established. Until this intuitive self-realization of Noble Wisdom is attained. The evolving mind-system will go on. But when an insight into the five Dharmas, the three self-natures, and the twofold egolessness is attained, then the way will be opened for this "turning-about" to take place. With the ending of pleasure and pain, of conflicting ideas, of the disturbing interests of egoism, a state of tranquilization will be attained in which the truths of emancipation will be fully understood and there will be no further evil out-flowings of the mind-system to interfere with the perfect self-realization of Noble Wisdom.

Chapter VI
Transcendental Intelligence
Then said Mahamati: Pray tell us, Blessed One, what constitutes Transcendental Intelligence?
The Blessed One replied: Transcendental Intelligence is the inner state of self-realization of Noble Wisdom. It is realized suddenly and intuitively as the "turning-about" takes place in the deepest seat of consciousness; it neither enters nor goes out – it is like the moon seen in water. Transcendental Intelligence is not subject to birth nor to destruction; it has nothing to do with combination, nor concordance; it is devoid of attachment and accumulation; it transcends all dualistic concepts.

When Transcendental Intelligence is considered, four things must be kept in mind: words, meanings, teachings and Noble Wisdom (Arya-prajna). Words are employed to express meanings but they are dependent upon discriminations and memory as cause, and upon the employment of sounds and letters by which a mutual transference of meaning is possible. Words are only symbols and might or might not clearly and fully express the meaning intended and, moreover, words may be understood quite differently from what was intended by the speaker. Words are neither different nor not different from meaning and meaning stands in the same relation to words.


If meaning is different from words it could not be made manifest by means of words; but meaning is illumined by words as things are by a lamp. Words are just like a man carrying a lamp to look for his property, by which he can say: this is my property. Just
so, by means of words and speech originating in discrimination, the Bodhisattva can enter into the meaning of the teachings of the Tathagatas and through the meaning he can enter the exalted state of self-realization of Noble Wisdom, which, in itself, is free from word discrimination. But if a man becomes attached to the literal meaning of words and holds fast to the illusion that words and meaning are in agreement, especially such things as Nirvana which is un-born and un-dying, or as to distinctions of the Vehicles, the five Dharmas, the three self-natures, the he will fail to understand the true meaning and will become entangled in assertions and refutations. Just as varieties of objects are seen and discriminated in dreams and in visions, so ideas and statements are discriminated erroneously and error goes on multiplying.

The ignorant and simple-minded declare that meaning is not otherwise than words, that as words are, so is meaning. They think that as meaning has no body of its own that it cannot be different from words and, therefore, declare meaning to be identical to words. In this they are ignorant of the nature of words, which are subject to birth and death, whereas meaning is not; words are dependent upon letters and meaning is not; meaning is apart from existence and non-existence, it has no substratum, it is un-born. The Tathagatas do not teach a Dharma that is dependent upon letters. Anyone who teaches a doctrine that is dependent upon letters and words is a mere prattler, because Truth is beyond letters and words and books.

This does not mean that letters and books never declare what is in conformity with meaning and truth, but it means that words and books are dependent upon discriminations, while meaning and truth are not; moreover, words and books are subject to the interpretation of individual minds, while meaning and truth are not. But if Truth is not expressed in words and books, the scriptures which contains the meaning of Truth would disappear, and when the scriptures there will be no more disciples and masters and Bodhisattvas and Buddhas, and there will be nothing to teach. But no one must become attached to the words of the scriptures because even the canonical texts sometimes deviate from their straightforward course owing to the imperfect functioning of sentient minds. Religious discourses are given by myself and other Tathagatas in response to the varying needs and faiths of all manner of being, in order to free them from dependence upon the thinking function of the mind-system, but they are not given to take the place of self-realization of Noble Wisdom. When there is recognition that there is nothing in the world but what is seen of the mind itself, all dualistic discriminations will be discarded and the truth of imagelessness will be understood, and will be seen to be in conformity with the meaning rather than with words and letters.

The ignorant and simple-minded being fascinated with their self-imaginations and erroneous reasonings, keep on dancing and leap about, but are unable to understand the discourse by words about the truth of self-realization, much less are they able to understand the Truth itself. Clinging to the external world, they cling to the study of books which are a means only, and do not know properly how to ascertain the truth of self-realization, which is Truth unspoiled by the four propositions. Self-realization is an exalted state of inner attainment which transcends all dualistic thinking and which is above the mind-system with its logic, reasoning, theorizing, and illustrations.

The
Tathagatas discourse to the ignorant, but sustain Bodhisattvas as they seek self-realization of Noble Wisdom.
Therefore, let every disciple take good heed not to become attached to words as being in perfect conformity with meaning, because Truth is not in the letters. When a man with his finger-tip points to something to somebody, the finger-tip may be mistaken for the thing pointed at; in the like manner the ignorant and simple-minded, like children, are unable even to the day of their death to abandon the idea that the finger-tip of words where there is meaning itself. They cannot realize Ultimate Reality because of their intent clinging to words where intended to be no more than a pointing finger. Words and their discrimination bind one to the dreary round of rebirths into the world of birth-and-death.; meaning stands alone and is a guide to Nirvana. Meaning is attained by much learning, and much learning is attained by becoming conversant with the meaning and not with words; therefore, let seekers for truth reverently approach those who are wise and avoid the sticklers for particular words.


As for teachings: there are priests and popular preachers who are given to ritual and ceremony and who are skilled in the various incantations and in the art of eloquence; they should not be honored nor reverently attended upon, for what one gains from them is emotional excitement and worldly enjoyment; it is not the Dharma. Such preachers, by their clever manipulation of words and phrases and various reasonings and incantations, being the mere prattle of a child, as far as one can make out and not at all in accordance with truth nor in unison with meaning, only serves to awaken sentient and emotion, while it stupefies the mind. As he himself does not understand the meaning of all things, he only confuses the minds of his hearers with his dualistic views. Not understanding himself, that there is nothing but what is seen of the mind, and himself attached to the notion of self-nature in external things, and unable to know one path from another, he has no deliverance to offer others. Thus these priests and popular preachers who are clever in various incantations and skilled in the art of eloquence, themselves never being emancipated from such calamities as birth, old age, disease, sorrow, lamentation, pain and despair, lead the ignorant to bewilderment by means of their various words, phrases, examples, and conclusions.

Then there are the materialistic philosophers. Neither respect nor service is to be shown to them because their teaching, though they may be explained using hundred of thousands of words and phrases, do not go beyond the concerns of this world and this body and in the end they lead to suffering. As the materialistic recognize no truth existing by itself, they are split up into many schools, each which clings to its own way of reasoning.
But there is that which does not belong to materialism and which is not reached by the knowledge of the philosophers who cling to false-imaginations and erroneous reasonings because they fail to see that, fundamentally, there is no reality in external objects. When it is recognized that there is nothing beyond what is seen of the mind itself, the discrimination of being and non-being ceases and, as there is thus no external world of object of perception, nothing remains but the solitude of Reality.

This does not
belong to the materialistic philosophers; it is the domain of the Tathagatas. If such things are imagined as the coming and going of the mind-system, vanishing and appearing, solicitation, attachment, intense affection, a philosophic hypothesis, a theory, an abode, a sense-concept, atomic attraction, organism, growth, thirst, grasping,- these things belong to materialism, they are not mine. These are things that are the object of worldly interest, to be sensed, handled and tasted; these are the things that appear in the elements that make up the aggregates of personality where, owing to the procreative force of lust, there arise all kinds of disaster, birth, sorrow, lamentation, pain, despair, disease, old age, death. All these things concerns worldly interests and enjoyment; they lie along the path of the philosophers, which is not the path of the Dharma.

When true egolessness of things and persons is understood, discrimination ceases to assert itself; the lower mind-system ceases to function; the various Bodhisattva stages are followed one after another; the Bodhisattva is able to utter his ten inexhaustible vows and is anointed by all the Buddhas. The Bodhisattva becomes master of himself and of all things by virtue of a life of spontaneous and radiant effortlessness. Thus the Dharma, which is Transcendental Intelligence, transcends all discriminations, all false-reasonings, all philosophical systems, all dualism.
* * *
Then Mahamati said to the Blessed One: In the Scriptures mention is made of the Womb of Tathagatahood and it is taught that that which is born of it is by nature bright and pure, originally unspotted and endowed with the thirty-two marks of excellence. As it is described it is a precious gem but wrapped in a dirty garment soiled by greed, anger, folly and false-imagination. We are taught that this Buddha-nature immanent in everyone is eternal, unchanging, and auspicious. It is not this which is born of the Womb of Tathagatahood the same as the soul-substance that is taught by the philosophers? The Divine Atman as taught by them is also claimed to be eternal, inscrutable, unchanging, imperishable. It there, or is there not a difference?

The Blessed One replied: No, Mahamati, my Womb of Tathagatahood is not the same as the Divine Atman as taught by the philosophers. What I teach is Tathagatahood in the sense of Dharmakaya, Ultimate Oneness, Nirvana, emptiness, unbornness, unqualifiedness, devoid of will-effort. The reason why I teach the doctrine of Tathagatahood is to cause the ignorant and simple-minded to lay aside their fears as they listen to the teaching of egolessness and come to understand the state of non-discrimination and imagelessness. The religious teaching of the Tathagatas are just like a potter making various vessels by his own skill of hand with the aid of rob, water and thread, out of the one mass of clay, so the Tathagatas by their command of skillful means issuing from Noble Wisdom, by various terms, expressions, and symbols, preach the twofold egolessness in order to remove the last trace of discrimination that is preventing disciples from attaining a self-realization of Noble Wisdom.

The doctrine of the Tathagata-womb is disclosed in order to awaken philosophers from their clinging to the notion of a Divine Atman as a transcendental personality, so that their minds that have become attached to the imaginary notion of a "soul" as being something self-existing may be quickly awakened to a state of perfect enlightenment. All such notions
as causation, succession, atoms, primary elements, that make up personality, personal soul, Supreme Spirit, Sovereign God, Creator, are all figments of the imagination and manifestations of mind. No, Mahamati, the Tathagata’s doctrine of the Womb of Tathagatahood is not the same as the philosopher’s Atman.

The Bodhisattva is said to have well grasped the teaching of the Tathagatas when, all alone in a lonely place, by means of his Transcendental Intelligence, he walks the path leading to Nirvana. There on his mind will unfold by perceiving, thinking, meditating, and, abiding in the practice of concentration until he attains the "turning-about" at the source of habit-energy, he will thereafter lead a life of excellent deeds. His mind concentrated on the state of Buddhahood, he will become thoroughly conversant with the noble truth of self-realization; he will become perfect master of his own mind; he will be like a gem radiating many colors; he will be able to assume bodies of transformation; he will be able to enter into the minds of all to help them; and; finally, by gradually ascending the stages he will become established in the perfect Transcendental Intelligence of the Tathagatas.

Nevertheless, Transcendental Intelligence (Arya-jnana) is not Noble Wisdom (Arya-prajna) itself; only an intuitive awareness of it. Noble Wisdom is a perfect state of imagelessness; it is the Womb of "Suchness"; it is the all-conserving Divine Mind (Alaya-vijnana) which in its pure Essence forever abides in perfect patience and undisturbed tranquility.
Chapter VII
Self-Realization
Then said Mahamati: Pray tell us, Blessed One, what is the nature of Self-realization by reason of which we shall be able to attain Transcendental Intelligence?
The Blessed One Replied: Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realized in their true and essence nature, its processes of mentation, which are based on particularized ideas, discriminations and judgments, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an individualized organ like the intellectual-mind, it has that which is much better, - direct dependence upon Universal Mind. While intuition does not give information that can be analyzed and discriminated, it gives that which is far superior,- self-realization through identification.
* * *
Mahamati then asked the Blessed One, saying: Pray tell us, Blessed One, what clear understandings an earnest disciple should have if he is to be successful in the discipline that leads to self-realization?
The Blessed One replied: There are four things by the fulfilling of which an earnest disciple may gain self-realization of Noble Wisdom and become and Bodhisattva-Mahasattva: First, he must have a clear understanding that all things are only manifestations of mind itself; second, he must discard the notion of birth, abiding and disappearance; third, he must clearly understand the egolessness of both things and persons; and fourth, he must have a true conception of what constitutes self-realization of Noble Wisdom. Provided with these four understandings, earnest disciples may become Bodhisattvas and attain Transcendental Intelligence.
As to the first; he must recognize and be fully convinced that this triple world is nothing but a complex manifestation of one’s mental activities; that is devoid of selfness and its belongings; that there are no striving, no comings, no goings. He must recognize and accept the fact that this triple world is manifested and imagined as real only under the influence of habit-energy that has been accumulated since beginningless past by reason of memory, false-imagination, false-reasoning, and attachments to the multiplicities of objects and reactions in close relationship and in conformity to ideas of body-property-and-abode.

As the to second; he must recognize and be convinced that all things are to be regarded as forms seen in a vision and a dream, empty of substance, un-born and without self-nature; that all things exist only by reason of a complicated network of causation which owes its rise to the discrimination and attachment and which eventuates in the rise of the mind-system and its belongings and evolvements.
As to the third; he must recognize and patiently accept the fact that his own mind and personality is also mind-constructed, that it is empty of substance, unborn and egoless. With these three things clearly in mind, the Bodhisattva will be able to enter into the truth of imagelessness.

As to the fourth; he must have a true conception of what constitutes self-realization of Noble Wisdom. First, it is not comparable to the perceptions attained by the sense-mind, and neither is comparable to the cognition of the discriminating and intellectual-mind. Both of these presuppose a difference between self and not-self and the knowledge so attained is characterized by individuality and generality. Self-realization is based on identity and oneness; there is nothing to be discriminated nor predicated concerning it. But to enter into it the Bodhisattva must be free from all presuppositions and attachments to things, ideas and selfness.
* * *

Then said Mahamati to the Blessed One: Prey tell us, Blessed One, concerning the characteristics of deep attachments to existence and as to how we may become detached from existence?
The Blessed One replied: When one tries to understand the significance of things by means of words and discriminations, there follow immeasurably deep-seated attachments to existence. For instance: there are the deep-seated attachments to signs of individuality, to causation, to the notion of being and non-being, to the discrimination of birth and death, of doing and of not-doing, to the habit of discrimination itself upon which philosophers are so dependent.

There are three attachments that are especially deep-seated in the minds of all: greed, anger and infatuation, which are based on lust, fear and pride. Back to these lies discrimination and desire which is procreative and is accompanied with excitement and avariciousness and love of comfort and desire for eternal life; and, following, is a succesion of rebirths on the five paths of existence and a continuation of attachments. But if these attachments are broken off, no signs of attachment nor of detachment will remain because they are based on things that are non-existent; when this truth is clearly understood the net of attachment is cleared away.

But depending upon and attaching itself to the triple combination which works in unison there is the rising and the continuation of the mind-system incessantly functioning, and because of it there is the deep-felt and continuous assertion of the will-to-live. When the triple combination that causes the functioning of the mind-system ceases to exist, there is the triple emancipation and there is no further rising of any combination. When the existence and the non-existence of the external world are recognized as rising from the mind itself, then the Bodhisattva is prepared to enter into the state of imagelessness and therein to see into the emptiness which characterizes all discrimination and all the deep-seated attachments resulting therefrom. Therein he will see no signs of deep-rooted attachment nor detachment; therein he will see no one in bondage and no one in emancipation, expect those who themselves cherish bondage and emancipation, because in all things there is no "substance" to be taken hold of.


But so long as these discriminations are cherished by the ignorant and simple-minded they go on attaching themselves to them and, like the silkworms, go on spinning their thread of discrimination and enwrapping themselves and others, and are charmed with their poison. But to the wise there are no signs of attachment nor of detachment; all things are seen as abiding in solitude where there is no evolving of discrimination. Mahamati, when you and other Bodhisattvas understand well the distinction between attachment and detachment, you will be in possession of skillful means for avoiding becoming attached to words according to which one proceeds to grasp meanings. Free from the domination of words you will be able to establish yourselves where there will be a "turning-about" in the deepest seat of consciousness by means of which you will attain self-realization of Noble Wisdom and be able to enter into all the Buddha-lands and assemblies.

There you will be stamped with the stamp of powers, self-command, the psychic faculties, and will be endowed with the wisdom and the power of the ten
inexhaustible vows, and will become radiant with the variegated rays of the Transformation Bodies. Therewith you will shine without effort like the moon, the sun, the magic wishing-jewel, and at every stage will view things as being of perfect oneness with yourself, uncontaminated by any self-consciousness. Seeing that all things are like a dream, you will be able to enter into the stage of the Tathagatas and be able to deliver discourses on the Dharma to the world of beings in accordance with their needs and be able to free them from all dualistic notions and false discriminations.

Mahamati, there are two ways of considering self-realization: namely, the teachings about it, and the realization itself. The teachings as variously given in the nine divisions of the doctrinal works, for the instructions of those who are inclined toward it, by making use of skillful means and expedients, are intended to awaken in all beings a true perception of the Dharma. The teachings are designed to keep one away from all dualistic notions of being and non-being and oneness and otherness.

Realization itself is within the inner consciousness. It is an inner experience that has no connection with the lower mind-system and its discriminations of words, ideas and philosophical speculations. It shines out with its own clear light to reveal the error and foolishness of mind-constructed teachings, to render impotent evil influences from without, and to guide one unerringly to the realm of the good non-outflowings. Mahamati, when the earnest disciple and Bodhisattva is provided with these requirements, the way is open to his perfect attainment of self-realization of Noble Wisdom, and to the full enjoyment of the fruits that arise therefrom.
* * *
Then Mahamati asked the Blessed One, saying: Pray tell us, Blessed One, about the One Vehicle which the Blessed One has said characterizes the attainment of the inner self-realization of Noble Wisdom?
The Blessed One replied: In order to discard some easily discriminations and erroneous reasoning, the Bodhisattva should retire by himself to a quiet, secluded place where he may reflect within himself without relying on anyone else, and there let him exert himself to make successive advances along the stages; this solitude is the characteristic feature of the inner attainment of self-realization of Noble Wisdom.
I call this the One Vehicle, not because it is the One Vehicle, but because it is only in solitude that one is able to recognize and realize the path of the One Vehicle. So long as the mind is distracted and is making conscious effort, there can be no culmination as regards the various vehicles; it is only when the mind is alone and quiet that it is able to forsake the discriminations of the external world and seek realization of an inner realm where there is neither vehicle nor one who rides in it. I speak of the three vehicles in order to carry the ignorant. I do not speak much about the One Vehicle because there is no way by which earnest disciples and masters can realize Nirvana, unaided. According to the discourses of the Tathagatas earnest disciples should be segregated and disciplined and trained in meditation and dhyana whereby they are aided by many
devices and expedients to realize emancipation. It is because earnest disciples and masters have not fully destroyed the habit-energy of karma and the hindrances of discriminative knowledge and human passion that they are often unable to accept the twofold egolessness and the inconceivable transformation death, that I preach the triple vehicle and not the One Vehicle. When earnest disciples have gotten rid of all their evil habit-energy and been able to realize the twofold egolessness, then they will not be intoxicated by the bliss of the Samadhis and will be awakened into the super-realm of the good non-outflowings. Being awakened into the realm of the good non-outflowings, they will be able to gather up all the requisites for the attainment of Noble Wisdom which is beyond conception and is of sovereign power. Bu really, Mahamati, there are no vehicles, and so i speak of the One Vehicle. Mahamati, the full recognition of the One Vehicle has never been attained by either earnest disciples, masters, or even by the great Brahma; it has been attained only by the Tathagatas themselves. That is the reason that it is known as the One Vehicle. I do not speak much about it because there is no way by which earnest disciples can realize Nirvana unaided.
* * *
Then Mahamati asked the Blessed One, saying: What are the steps that will lead an awakened disciple toward the self-realization of Noble Wisdom?
The Blessed One replied: The beginning lies in the recognition that the external world is only a manifestation of the activities of the mind itself, and that the mind grasps it as an external world simply because of its habit of discrimination and false-reasoning. The disciple must get into the habit of looking at things truthfully.

He must recognize the fact that the world has no self nature, that it is un-born, that it is like a passing cloud, like an imaginary wheel made by a revolving firebrand, like the castle of the Gandharvas, like the moon reflected in the ocean, like a vision, a mirage, a dream. He must come to understand that mind in its essence-nature has nothing to do with discrimination nor causation; he must not listen to discourses based on the imaginary terms and qualifications; he must understand that Universal Mind in its pure essence is a state of imagelessness, that it is only because of the accumulated defilements on its face that body-property-and-abode appear to be its manifestations, that in its own pure nature it is unaffected and unaffecting by such changes as rising, abiding and destruction; he must fully understand that all these things come with the awakening of the notion of an ego-soul and its conscious mind. Therefore, Mahamati, let those disciples who wish to realize Noble Wisdom by following the Tathagata Vehicle desist from all discrimination and erroneous reasoning about personality and its sense-world or about such ideas as causation, rising, abiding and destruction, and exercise themselves in the discipline of dhyana that leads to the realization of Noble Wisdom.

To practice dhyana, the earnest disciple should retire to a quiet and solitary place, remembering that life-long habits of discriminative thinking cannot be broken off easily nor quickly. There are four kinds of concentrative meditation (dhyana): The dhyana practiced by the ignorant; the dhyana devoted to the examination of meaning; the dhyana with "Suchness" (Tathata) for its object; and the dhyana of the Tathagatas.
The dhyana practiced by the ignorant is the one resorted to by those who are following the example of the disciples and masters but who do not understand its purpose and, therefore, it becomes "still-sitting" with vacant minds. This dhyana is practiced, also, by those who, despising the body, see it as a shadow and a skeleton full of suffering and impurity, and yet who cling to the notion of an ego, seek to attain emancipation by the mere cessation of thought.

The dhyana devoted to the examination of meaning, is the one practiced by those who, perceiving the untenability of such ideas as self, other and both, which are held by the philosophers, and who have passed beyond the twofold-egolessness, devote dhyana to an examination of the significance of egolessness and the differentiations of the Bodhisattvas stages. The dhyana with Tathata, or "Suchness", or Oneness, or Divine Name, for its object is practiced by those earnest disciples and masters who, while fully recognizing the twofold egolessness and the imagelessness of Tathata yet cling to the notion of ultimate Tathata.
The dhyana of the Tathagatas is the dhyana of those who are entering upon the stage of Tathagatahood and who, abiding in the triple bliss which characterizes the self-realization of Noble Wisdom, are devoting themselves for the sake of all beings to the accomplishment of incomprehensible works for their emancipation. This is the pure dhyana of the Tathagatas. When all lesser things and ideas are transcended and forgotten, and there remains only a perfect state of imagelessness where Tathagata and Tathata are merged into perfect Oneness, then the Buddhas will come together from all their Buddha-lands and with shining hands resting on his forhead will welcome a new Tathagata.

Chapter VIII
The Attainment of Self-Realization
Then said Mahamati to the Blessed One: Pray tell us more as to what constitutes the state of self-realization?
The Blessed One replied: In the life of an earnest disciple there are two aspects that are to be distinguished: namely, the state of attachment to the self-natures arising from discrimination of himself and his field of consciousness to which he is related; and second, the excellent and exalted state of self-realization of Noble Wisdom. The state of attachment to the discriminations of the self-natures of things, ideas and selfhood is accompanied by emotions of pleasure or aversion according to experience or as laid down in books of logic. Conforming himself to the egolessness of things and holding back wrong views as to his egoness, he should abandon these thoughts and hold himself firmly to the continuously ascending journey of the stages.
The exalted state of self-realization as it relates to an earnest disciple is a state of mental concentration in which he seeks to identify himself with Noble Wisdom.

In that effort he must seek to annihilate all vagrant thoughts and notions belonging to the externality of things, and all ideas of individuality and generality, of suffering and impermanence, and cultivate the noblest ideas of egolessness and emptiness and imagelessness; thus will he attain a realization of truth that is free from passion and is ever serene. When this active effort at mental concentration is successful it is followed by a more passive, receptive state of Samadhi in which the earnest disciple will enter into the blissful abode of Noble Wisdom and experience its consummations in the transformations of Samapatti. This is an earnest disciple’s first experience of the exalted state of realization, but as yet there is no discarding of habit-energy nor escaping from the transformation of death.

Having attained this exalted and blissful state of realization as far as it can be attained by disciples, the Bodhisattva must not give himself up to the enjoyment of its bliss, for that would mean cessation, but should think compassionately of other beings and keep ever fresh his original vows; he should never let himself rest nor exert himself in the bliss of the Samadhis.

But, Mahamati, as earnest disciples go on trying to advance on the path that leads to full realization. There is one danger against which they must be on their guard. Disciples may not appreciate that the mind-system, because of its accumulated habit-energy, goes on functioning, more or less unconsciously, as long as they live. They may sometimes think that they can expedite the attainment of their goal of tranquilization by entirely suppressing the activities of the mind-system. This is a mistake, for even if the activities of the mind are suppressed, the mind will still go on functioning because the seeds of habit-energy will still remain in it. What they think is extinction of mind, is really the non-functioning of the mind’s external world to which they are no longer attached. That is, the goal if tranquilization is to be reached not by suppressing all mind activity but by getting rid of discriminations and attachments.

Then there are others who, afraid of the suffering incident to the discriminations of life and death, unwisely seek Nirvana. They have come to see that all things subject to discrimination have no reality and so imagine that Nirvana must consist in the annihilation of the senses and their fields of sensation; they do not appreciate that birth-and-death and Nirvana are not separate one from the other. They do not know that Nirvana is Universal Mind in its purity. Therefore, these stupid ones who cling to the notion that Nirvana is a world by itself that us outside what is seen of the mind, ignoring all the teachings of the Tathagatas concerning the external world, go on rolling themselves along the wheel of birth-and-death. But when they experiment the "turning-about" in their deepest consciousness which will bring with it the perfect self-realization of Noble Wisdom, then they will understand.

The true functioning of the mind is very subtle and difficult to be understood by young disciples, even masters with all their powers of right-knowledge and Samadhis often find
it baffling. It is only the Tathagatas and the Bodhisattvas who are firmly established on the seventh stage who can fully understand its workings. Those earnest disciples and masters who wish to fully understand all the aspects of the different stages of Bodhisattvahood by the aid of their right-knowledge must do so by becoming thoroughly convinced that objects of discrimination are only seen to be so by the mind and, thus, by keeping themselves away from all discriminations and false reasoning which are also of the mind itself, by ever seeking to see things truly (yathabhutam), and by planting roots of goodness in Buddha-lands that know no limits made by differentiations.

To do all this, the Bodhisattva must keep himself away from all turmoil, social excitements and sleepiness; let him keep away from the treatises and writings of worldly philosophers, and from the ritual and ceremonies of professional priestcraft. Let him retire to a secluded place in the forest and there devote himself to the practice of the various spiritual disciplines, because it is only by so doing that he will become capable of attaining in this world of multiplicities a true insight into the workings of Universal Mind in its Essence.

There surrounded by his good friends the Buddhas, earnest disciples will become capable of understanding the significance of the mind-system and its place as a mediating agent between the external world and Universal Mind and he will become capable of crossing the ocean of birth-and-death which rises from ignorance, desire and deed.
Having gained a thorough understanding of the mind-system, the three self-natures, the twofold egolessness, and established himself in the measure of self-realization that goes with that attainment, all of which may be gained by his right-knowledge, the way will be clear to the Bodhisattva’s further advance along the stages of Bodhisattvahood. The disciple should then abandon the understanding of mind which he has gained by right-knowledge, which in comparison with Noble Wisdom is like a lame donkey, and entering on the eight stage of Bodhisattvahood, he should then disciple himself in Noble Wisdom according to its three aspects.

These aspects are: First, imagelessness which come forth when all things belonging to discipleship, mastership, and philosophy are thoroughly mastered. Second, the power added by all the Buddhas by reason of their original vows including the identification of their lives and the sharing of their lives and the sharing of their merit with all sentient lives. Third, the perfect self-realization that thus far has only been realized in a measure. As the Bodhisattva succeeds in detaching himself from viewing all things, including his own imagined egoness, in their phenomenality, and realizes the states of Samadhi and Samapatti whereby he surveys the world as a vision and a dream, and being sustained by all the Buddhas, he will be able to pass on to the full attainment of the Tathagata stage, which is Noble Wisdom itself. This is the triplicity of the noble life and being furnished with this triplicity the perfect self-realization of Noble Wisdom has been attained.
* * *

Then Mahamati asked the Blessed One, saying: Blessed One, is the purification of the evil out-flowings of the mind which come from clinging to the notions of an objective world and an empirical soul, gradual or instantaneous?
The Blessed One replied: There are three characteristic out-flows of the mind, namely, the evil out-flowings that rise from thirst, grasping and attachment; the evil out-flowings that arise from the illusions of the mind and the infatuations of egoism; and the good non-outflowings that arise from Noble Wisdom.
The evil out-flowings that take place from recognizing an external world, which in truth is only a manifestation of mind, and from becoming attached to it, are gradually purified and not instantaneously. Good behavior can only come by the path of restraint and effort. It is like a potter making pots that is done gradually and with attention and effort. It is like the mastery of comedy, dancing, singing, lute-playing, writing, and any other art; it must be acquired gradually and laboriously. Its reward will be a clearing insight into the emptiness and transiency of all things.

The evil out-flowings that arise from the illusions of the mind and the infatuations of egoism, concerns the mental life more directly and are such things as fear, anger, hatred and pride; these are purified by study and meditation and that, too, must be attained gradually and not instantaneously. It is like the amra fruit that ripens slowly; it is like grass, shrubs, herbs and trees that grow up from the earth gradually. Each must follow the path of study and meditation by himself gradually and with effort, but because of the original vows of the Bodhisattvas and all the Tathagatas who have devoted their merits and identified their lives with all animate life that all may be emancipated, they are not without aid and encouragement; but even with the aid of the Tathagatas, the purification of the evil out-flowings of the mind are at best slow and gradual, requiring both zeal and patience. Its reward is the gradual understanding of the twofold egolessness and its patience acceptance, and the feet well set on the stages of Bodhisattvahood.

But the good non-outflowings that come with the self-realization of Noble Wisdom is a purification that comes instantaneously by the grace of the Tathagatas. It is like a mirror reflecting all forms and images instantaneously and without discrimination; it is like the sun or moon revealing all forms instantaneously and illuminating them dispassionately with its light.

In the same way the Tathagatas lead earnest disciples to a state of imagelessness; all the accumulations of habit-energy and karma that had been collecting since beginningless time because of attachment to erroneous views which have been entertained regarding an ego-soul and its external world, are cleansed away, revealing instantaneously the realm of Transcendental Intelligence that belongs to Buddhahood. Just as Universal Mind defiled by accumulations of habit-energy and karma reveals multiplicities of ego-souls and their external worlds of false-imagination, so Universal Mind cleared of its defilements through the gradual purifications of the evil out-flowings that come by effort, study and meditation, and by the gradual self-realization of Noble Wisdom, at the long last, like the Dharmata Buddha shining forth spontaneously with the rays that issue from its pure Self-nature, shines forth
instantaneously. By it the mentality of all Bodhisattvas is matured instantaneously: they find themselves in the palatial abodes of the Akanistha heavens, themselves spontaneously radiating the various treasures of its spiritual abundance.

Chapter IX
The Fruit of Self-Realization
Mahamati asked the Blessed One: Prey tell us, Blessed One, what is the fruitage that comes with the self-realization of Noble Wisdom?
The Blessed One replied: First, there will come a clearing insight into the meaning and significance of things and following that will come an unfolding insight into the significance of spiritual ideals (Paramitas) by reason of which the Bodhisattva will be able to enter more deeply into the abode of imagelessness and be able to experience the higher Samadhis and gradually to pass through the higher stages of Bodhisattvahood.
After experiencing the "turning-about" in the deepest seat of consciousness, they will experience other Samadhis even to the highest, the Vajravimbopama, which belongs to the Tathagatas and their transformations. They will be able to enter into the realm of consciousness that lies beyond the consciousness of the mind-system, even the consciousness of Tathagatahood.

They will become endowed with all the powers, psychic faculties, self-mastery, loving compassion, skillful means, and ability to enter into other Buddha-lands. Before they had attained self-realization of Noble Wisdom they had been influenced by the self-interests of egoism, but after they attain self-realization they will find themselves reacting spontaneously to the impulses of a great and compassionate heart endowed with skillful and boundless means and sincerely and wholly devoted to the emancipation of all beings.
* * *

Mahamati said: Blessed One, tell us about the sustaining power of the Tathagatas by which the Bodhisattvas are aided to attain self-realization of Noble Wisdom?
The Blessed One replied: There are two kinds of sustaining power, which issue from the Tathagatas and are at the service of the Bodhisattvas, sustained by which the Bodhisattvas should prostrate themselves before them and show their appreciation by asking questions. The first kind of sustaining power is the Bodhisattva’s own adoration and faith in the Buddhas by reason of which the Buddhas are able to manifest themselves and render their aid and to ordain them with their own hands. The second kind of sustaining power is the power radiating from the Tathagatas that enables the
Bodhisattvas to attain and to pass through the various Samadhis and Samapattis without becoming intoxicated by their bliss.

Being sustained by the power of the Buddhas, the Bodhisattva even at the first stage will be able to attain the Samadhi known as the Light of Mahayana. In that Samadhi Bodhisattvas will become conscious of the presence of the Tathagatas coming from all their different abodes in the ten quarters to impart to the Bodhisattvas their sustaining power in various ways. As the Bodhisattva Vajragarbha was sustained in his Samadhis, and as many other Bodhisattvas of like degree and virtue have been sustained, so all earnest disciples and masters and Bodhisattvas may experience this sustaining power of the Buddhas in their Samadhis and Samapattis. The disciple’s faith and the Tathagata’s merit are two aspects of the same sustaining power and by it alone are the Bodhisattvas enabled to become one with the company of the Buddhas.

Whatever Samadhis, psychic faculties and teachings are realized by the Bodhisattvas, they are made possible only by the sustaining power of the Buddhas; if it were otherwise, the ignorant and the simple-minded might attain the same fruitage. Wherever the Tathagatas enter with their sustaining power there will be music, not only music made by human lips and played by human hands on various instruments, but there will be music among the grass and shrubs and trees, and in the mountains and towns and palaces and hovels; much more will there be music in the heart of those endowed with sentiency. The deaf, dumb and blind will be cured of their deficiencies and will rejoice in their emancipation. Such is the extraordinary virtue of the sustaining power imparted by the Tathagatas.

By the bestowal of this sustaining power, the Bodhisattvas are enabled to avoid the evils of passion, hatred and enslaving karma; they are enabled to transcend the dhyana of the beginners and to advance beyond the experience and truth already attained; they are enabled to demonstrate the Paramitas; and finally, to attain the stage of Tathagatahood. Mahamati, if it were not for this sustaining power, they would relapse into the ways and thoughts of the philosophers, easy-going disciples and the evil-minded, and would thus fall short of the highest attainment. For these reasons, earnest disciples and sincere Bodhisattvas are sustained by the power of all the Tathagatas.
* * *
Then said Mahamati: It has been said by the Blessed One that by fulfilling the six Paramitas, Buddhahood is realized. Pray tell us what the Paramitas are, and how they are to be fulfilled?
The Blessed One replied: The Paramitas are ideals of spiritual perfection that are to be the guide of the Bodhisattvas on the path to self-realization. There are six of them but they are to be considered in three different ways according to the progress of the Bodhisattva on the stages. At first they are to be considered as ideals for the worldly life; next as ideals for the mental life; and, lastly, as ideals of the spiritual and unitive life.
In the worldly life where one is still holding tenaciously to the notions of an ego-soul and what concerns it and holding fast to the discriminations of dualism, if only for worldly benefits, one should cherish ideals of charity, good behavior, patience, zeal, thoughtfulness and wisdom. Even in the worldly life the practice of these virtues will bring rewards of happiness and success.

Much more in the mind-world of earnest disciples and masters will their practice bring joys of emancipation, enlightenment and peace of mind, because the Paramitas are grounded on right-knowledge and lead to thoughts of Nirvana, even if the Nirvana of their thoughts is for themselves. In the mind-world the Paramitas become more ideal and more sympathetic; charity can no longer be expressed in the giving of impersonal gifts but will call for the more costly gifts of sympathy and understanding; good behavior will call for something more than outward conformity to the five precepts because in the light of the Paramitas they must practice humility, simplicity, restraint and self-giving. Patience will call for something more than forbearance with external circumstances and the temperaments of other people: it will now call for patience with one’s self. Zeal will call for something more than industry and outward show of earnestness: it will call for more self-control in the task of following the Noble Path and in manifesting the Dharma in one’s own life.

Thoughtfulness will give way to mindfulness wherein discriminated meanings and logical deductions and rationalizations will give way to intuitions of significance and spirit. The Paramita of Wisdom (Prajna) will no longer be concerned with pragmatic wisdom and erudition, but will reveal itself in its true perfectness of All-inclusive Truth which is Love.

The third aspect of the Paramitas as seen in the ideal perfection of the Tathagatas can only be fully understood by the Bodhisattva-Mahasattvas who are devoted to the highest spiritual disciple and have fully understood that there is nothing to be seen in the world but that which issues from the mind itself; in whose minds the discrimination of dualities has ceased to function; and seizing and clinging has become non-existent. Thus free from all attachments to individual objects and ideas, their minds are free to consider ways of benefiting and giving happiness to others, even to all sentient beings. To the Bodhisattva-Mahasattvas the ideal of charity is shown in the self-yielding of the Tathagata’s hope of Nirvana that all may enjoy it together. While having relations with an objective world there is no rising in the minds of the Tathagatas of discriminations between the interests of self and the interests of others, between good and evil,- there is just the spontaneity and effortless actuality of perfect behavior. To practice patience with full knowledge of this and that, of grasp and grasping, but with no thought of discrimination nor of attachment,- that is the Tathagatas Paramita of Patience. To exert oneself with energy from the first part of the night to its end in conformity with the disciplinary measures with no rising of discrimination as to comfort or discomfort,- that is the Tathagata’s Paramita of Zeal. Not to discriminate between self and others in thoughts of Nirvana, but to keep the mind fixed on Nirvana,- that is the Paramita of Mindfulness. As to the Prajna-Paramita, which is Noble Wisdom, who can predicate it? When in Samadhi the mind ceases to discriminate and there is only perfect and love-filled imagelessness, then an inscrutable "turning-about" will take place in the inmost
consciousness and one will have attained self-realization of Noble Wisdom,- that is the highest Prajna-Paramita.
* * *

Then Mahamati said to the Blessed One: You have spoken of an astral-body, a "mind-vision-body" (manomayakaya) which the Bodhisattvas are able to assume, as being one of the fruits of self-realization of Noble Wisdom: pray tell us, Blessed One, what is meant by such transcendental body?
The Blessed One replied: There are three kinds of such transcendental bodies: First, there is one in which the Bodhisattva attains enjoyment of the Samadhis and Samapattis. Second, there is the one which is assumed by the Tathagatas according to the class of beings to be sustained, and which achieves and perfects spontaneously with no attachment and no effort. Third, there is the one in which the Tathagatas receive their intuition of Dharmakaya.

The transcendental personality that enters into the enjoyment of the Samadhis comes with the third, fourth and fifth stages as the mentations of the mind-system become quieted and waves of consciousness are no more stirred on the face of Universal Mind. In this state, the conscious-mind is still aware, in a measure, of the bliss being experienced by this cessation of the mind’s activities.

The second kind of transcendental personality is the kind assumed by Bodhisattvas and Tathagatas as bodies of transformation by which they demonstrate their original vows in the work of achieving and perfecting; it comes with the eighth stage of Bodhisattvahood. When the Bodhisattva has a thorough-going penetration into the Maya-like nature of things and understands the dharma of imagelessness, he will experience the "turning-about" in his deepest consciousness and will become able to experience the higher Samadhis even to the highest. By entering into these exalted Samadhis he attains a personality that transcends the conscious-mind, by reason of which he obtains supernatural powers of self-mastery and activities because of which he is able to move as he wishes, as quickly as a dream changes as quickly as an image changes in a mirror.

This transcendental body is not a product of the elements and yet there is something in it that is analogous to what is so produced; it is furnished with all the differences appertaining to the world of form but without their limitations; possessed of this "mind-vision-body" he is able to be present in all the assemblages in all the Buddha-lands. Just as his thoughts move instantly and without hindrance over walls and rivers and trees and mountains, and just as in memory he recalls and visits the scenes of his past experiences, so, while his mind keeps functioning in the body, his thoughts may be a hundred thousand yojanas away. In the same fashion the transcendental personality that experiences the Samadhi Vajravimbopama will be endowed with supernatural powers and psychic faculties and self-mastery by reason of which he will be able to follow the noble paths that lead to the assemblages of the Buddhas, moving about as freely as he may wish. But his wishes will no longer be self-centered nor tainted by discrimination and attachment, for this transcendental personality is not his
old body, but is the transcendental embodiment of his original vows of self-yielding in order to bring all beings to maturity.

The third kind of transcendental personality is so ineffable that it is able to attain intuitions of the Dharmakaya, that is, it attains intuitions of the boundless and inscrutable cognition of Universal Mind. As Bodhisattva-Mahasattvas attain the highest of the stages and become conversant with all the treasures to be realized in Noble Wisdom, they will attain this inconceivable transformation-body which is the true nature of all the Tathagatas past, present and future, and will participate in the blissful peace which pervades the Dharma of all the Buddhas.

Chapter X
Discipleship: Lineage of the Arhats
Then Mahamati asked the Blessed One: Prey tell us how many kinds of disciples there are?
The Blessed One replied: There are as many kinds of disciples as there are individuals, but for convenience they may be divided into two groups: disciples of the lineage of the Arhats, and disciples known as Bodhisattvas. Disciples of the lineage of the Arhats may be considered under two aspects: First, according to the number of times they will return to this life of birth-and-death; and second, according to their spiritual progress. Under the first aspect, they may be subdivided into three groups: The "Stream-entered," the "Once-returning," and the "Never-returning."

The Stream-entered are those disciples, who having freed themselves from the attachments to the lower discriminations and who have cleansed themselves from the twofold hindrances and who clearly understand the meaning of the twofold egolessness, yet who still cling to the notion of individuality and generality and to their own egoness. They will advance along the stages to the sixth only to succumb to the entrancing bliss of the Samadhis. They will be reborn seven times, or five times, or three times, before they will be able to pass the sixth stage. The Once-returning are the Arhats, and the Never-returning are the Bodhisattvas who have reached the seventh stage.

The reason for these graduations is because of their attachment to the three degrees of false-imagination: namely, faith in moral practices, doubt, and the view of their individual personality. When this three hindrances are overcome, they will be able to attain the higher stages. As to moral practices: the ignorant, simple-minded disciples obey the rules of morality, piety and penance, because they desire thereby to gain worldly advancement and happiness, with the added hope of being reborn in more favorable conditions. The Stream-entered ones do not cling to moral practices for any hope of reward for their minds are fixed on the exalted state of self-realization; the reason they

devote themselves to the details of morality is that they wish to master such truths as are in conformity with the undefiled out-flowings. As regards the hindrance of doubt in the Buddha’s teaching, that will continue so long as any of the notions of discrimination are cherished and will disappear when they disappear. Attachment to the view of individual personality will be gotten rid of as the disciple gains a more thorough understanding of the notions of being and non-being, self-nature and egolessness, thereby getting rid of the attachments to his own selfness that goes with those discriminations. By breaking up and clearing away these three hindrances the Stream-entered one will be able to discard all greed, anger and folly.

As for the Once-returning Arhats; there was once in them the discrimination of form, signs, and appearances, but as they gradually learned by right-knowledge not to view individual objects under the aspect of quality and qualifying, and as they became acquainted with what marks the attainment of the practice of dhyana, they have reached the stage of enlightenment where in one more rebirth they will be able to put an end to the clinging to their own self-interests. Free from this burden of error and its attachments, the passions will no more assert themselves and the hindrances will be cleared away forever.

Under the second aspect disciples may be grouped according to the spiritual progress they have attained, into four classes, namely, disciples (sravaka), masters (pratyekabuddha), Arhats, and Bodhisattvas.
The first class of disciples mean well but they find it difficult to understand unfamiliar ideas. Their minds are joyful when studying about and practicing the things belonging to appearances that can be discriminated, but they become confused by the notion of an uninterrupted chain of causation, and they become fearful when they consider the aggregates that make up personality and its object world as being Maya-like, empty and egoless. They were able to advance to the fifth or sixth stage where they are able to do away with the rising of passions, but not with the notions that give rise to passion and, therefore, they are unable to get rid of the clinging to an ego-soul and its accompanying attachments, habits and habit-energy. In this same class the disciples are the earnest disciples of other faiths, who clinging to the notions of such things as, the soul as an external entity, Supreme Atman, Personal God, seek all that is in harmony with them.

There are others, more materialistic in their ideas, who think that all things exist in dependence upon causation and, therefore, that Nirvana must be in like dependence. But none of these, earnest though they be, have gained an insight into the truth of the twofold egolessness and are, therefore, of limited spiritual insights as regards deliverance and non-deliverance; for them there is no emancipation. They have great self-confidence but they can never gain a true knowledge of Nirvana until they have learned to disciple themselves in the patient acceptance of the twofold egolessness.

The second class of masters are those who have gained a high degree of intellectual understanding of the truths concerning the aggregates that make up personality and its external world but who are filled with fear when they face the significance and consequences of these truths, and the demands which their learning makes upon them,

that is, not to become attached to the external world and its manifold forms making for comfort and power, and to keep away from the entanglements of its social relations. They are attracted by the possibilities that are attainable by so doing, namely, the possession of miraculous powers such as dividing the personality and appearing in different places at the same time, or manifesting bodies of transformation. To gain these powers they even resort to the solitary life, but this class of master never gets beyond the seductions of their learning and egoism, and their discourses are always in conformity with that characteristic and limitation. Among them are many earnest disciples who show a degree of spiritual insight that is characterized by sincerity and undismayed willingness to meet all the demands that the stages make upon them.

When they see that all that makes up the objective world is only a manifestation of mind, that it is without self-nature, un-born and egoless, they accept it without fear, and when they see their own ego-soul is also empty, un-born and egoless, they are untroubled and undismayed, with earnest purpose they seek to adjust their lives to the full demands of these truths, but they cannot forget the notions that lie back of these facts, especially the notion of their own conscious ego-self and its relation to Nirvana. They are of the Stream-entered class. The class known as Arhats are those earnest masters who belong to the returning class. But their spiritual insight they have reached the sixth and seventh stages.

They have thoroughly understood the truth of the twofold egolessness and the imagelessness of Reality; with them there is no more discrimination, nor passions, nor pride of egoism; they have gained an exalted insight and seen into the immensity of the Buddha-lands. By attaining an inner perception of the true nature of Universal Mind they are steadily purifying their habit-energy. The Arhats has attained emancipation, enlightenment, the Dhyanas, the Samadhis, and his whole attention is given to the attainment of Nirvana, but the idea of Nirvana causes mental perturbations because he has the wrong idea of Nirvana.

The notions of Nirvana in his mind are divided: he discriminated Nirvana from self, and self from others. He has attained some of the fruits of self-realization but he still thinks and discourses on the Dhyanas, subjects for meditation, the Samadhis, and the fruits. He pridefully says: "There are fetters, but I am disengaged from them." His is a double fault: he both denounces the vices of the ego, and still clings to its fetters. So long as he continues to discriminate notions of dhyana, dhyana practice, subjects fro dhyana, right-knowledge and truth, there is a bewildered state of mind, - he has not attained perfect emancipation. Emancipation comes with the acceptance of imagelessness.

He is master of the Dhyanas and enters into the Samadhis, but to reach the higher stages one must pass beyond the Dhyanas, the immeasurables, the world of no-form, and the bliss of the Samadhis into the Samapattis leading to the cessation of thought itself. The dhyana-practice, dhyana, the subject of dhyana, the cessation of thought, once-returning, never-returning, all these are divided and bewildering states of mind. Not until all discrimination is abandoned is there perfect emancipation. Thus the Arhats, master of the dhyanas, participating in the Samadhis, but unsupported by the Buddhas yields to the entrancing bliss of the Samadhis – and passes to his Nirvana.

Disciples and masters and Arhats may ascend the stages up to the sixth. They perceive that the triple world is no more than mind itself; they perceive that there is no becoming
attached to the multiplicities of external objects except through the discriminations and activities of the mind itself; they perceive that there is no ego-soul; and, therefore, they attain a measure of tranquilization. But their tranquilization is not perfect every minute of their lives, for with them there is something effect-producing, some grasped and grasping, some lingering trace of dualism and egoism. Though disengaged from the habit-energy of passion and, becoming intoxicated with the wine of the Samadhis, they will have their abode in the realm of the out-flowings. Perfect tranquilization is possible only with the seventh stage.

So long as their minds are in confusion, they cannot attain to a clear conviction as to the cessation of all multiplicity and the actuality of the perfect oneness of all things. In their minds the self-nature of things is still discriminated as good and bad, therefore, their minds are in confusion and they cannot pass beyond the sixth stage. But at the sixth stage all discrimination ceases as they become engrossed in the bliss of the Samadhis wherein they cherish the thought of Nirvana and, as Nirvana is possible at the sixth stage, they pass into their Nirvana, but it is not the Nirvana of the Buddhas.

Chapter XI
Bodhisattvahood and Its Stages
Then said Mahamati to the Blessed One: Will you tell us now about the disciples who are Bodhisattvas?
The Blessed One replied: The Bodhisattvas are those earnest disciples who are enlightened by reason of their efforts to attain self-realization of Noble Wisdom and who have taken upon themselves the task of enlightening others. They have gained a clear understanding of the truth that all things are empty, un-born, and of a Maya-like nature; they have ceased from viewing things discriminatively and from considering them in their relations; they thoroughly understand the truth of twofold egolessness and have adjusted themselves to it with patient acceptance; they have attained a definite realization of imagelessness; and they are abiding in the perfect-knowledge that they have gained by self-realization of Noble Wisdom.

Well stamped by the seal of "Suchness" they entered upon the first of the Bodhisattva stages. The first stage is called the stage of Joy (Pranudita). Entering this stage is like passing out of the glare of the shadows into a realm of "no-shadows"; it is like passing out of the noise and tumult of the crowded city into the quietness of solitude. The Bodhisattva feels within himself the awakening of a great heart of compassion and he utters his ten original vows: To honor and serve all Buddhas; to spread the knowledge and practice of the Dharma; to welcome all coming Buddhas; to practice the six Paramitas; to persuade all beings to embrace the Dharma; to attain a perfect understanding of the universe; to attain a perfect understanding of the mutuality of all beings; to attain perfect self-realization of the oneness of all the Buddhas and
Tathagatas in self-nature, purpose and resources; to become acquainted with all skillful means for the carrying out of these vows for the emancipation of all beings; to realize supreme enlightenment through the perfect self-realization of Noble Wisdom, ascending the stages and entering Tathagatahood.

In the spirit of these vows the Bodhisattva gradually ascends the stages to the sixth. All earnest disciples, masters and Arhats have ascended thus far, but being enchanted by the bliss of the Samadhis and not being supported by the power of the Buddhas, they pass to their Nirvana. The same fate would befall the Bodhisattvas except for their sustaining power of the Buddhas, by that they are enabled to refuse to enter Nirvana until all beings can enter Nirvana with them. The Tathagatas point out to them the virtues of Buddhahood which are beyond the conception of the intellectual-mind, and they encourage and strengthen the Bodhisattvas not to give in to the enchantment of the bliss of the Samadhis, but to press on to further advancement along the stages. If the Bodhisattvas had entered Nirvana at this stage, and they would have done so without the sustaining power of the Buddhas, there would have been the cessation of all things and the family of the Tathagatas would have become extinct.

Strengthened by the new strength that comes to them from the Buddhas and with more perfect insight that is theirs by reason of their advance in self-realization of Noble Wisdom, they re-examine the nature of the mind-system, the egolessness of personality, and the part that grasping and attachment and habit-energy play in the unfolding drama of life; they re-examine the illusions of the fourfold logical analysis, and the various elements that enter into enlightenment and self-realization, and, in the thrill of their new powers of self-mastery, the Bodhisattvas enter upon the seventh stage of Far-going (Durangama).

Supported by the sustaining power of the Buddhas, the Bodhisattvas at this stage enter into the bliss of the Samadhi of perfect tranquilization. Owing to their original vows they are transported by emotions of love and compassion as they become aware of the part they are to perform in the carrying out of their vows for emancipation of all beings. Thus they do not enter into Nirvana, but, in truth, they too are already in Nirvana because in their emotions of love and compassion there is no rising of discrimination; henceforth, with them, discrimination no more takes place. Because of Transcendental Intelligence only one conception is present – the promotion of the realization of Noble Wisdom. This is called the Bodhisattva’s Nirvana – the losing oneself in the bliss of perfect self-yielding. This is the seventh stage, the stage of Far-going.

The eighth stage, is the stage of No-recession (Acala). Up to this stage, because of the defilements upon the face of Universal Mind caused by the accumulation of habit-energy since beginningless time, the mind-system and all that pertains to it has been evolved and sustained. The mind-system functioned by the discriminations of an external and objective world to which it became attached and by which it was perpetuated. But with the Bodhisattva’s attainment of the eighth stage there come a "turning-about" within his deepest seat of consciousness from self-centered egoism to universal compassion for all beings, by which he attains perfect self-realization of Noble
Wisdom. There is an instant of cessation of the delusive activities of the whole mind-system; the dancing of the waves of habit-energy on the face of Universal Mind are forever stilled, revealing its own inherent quietness and solitude, the inconceivable Oneness of the Womb of Tathagatahood.

Henceforth there is no more looking outward upon an external world by senses and sense-minds, nor a discrimination of particularized concepts and ideas and propositions by an intellectual-mind, no more grasping, nor attachment, nor pride of egoism, nor habit-energy. Henceforth there is only the inner experience of Noble Wisdom which has been attained by entering into its perfect Oneness.

Thus establishing himself at the eighth stage of No-recession, the Bodhisattva enters into the bliss of the ten Samadhis, but avoiding the path of the disciples and masters who yielded themselves up to their entrancing bliss and who passed to their Nirvanas, and supported by his vows and the Transcendental Intelligence which now is his and being sustained by the power of the Buddhas, he enters upon the higher paths that lead to Tathagatahood. He passes through the bliss of the Samadhis to assume the transformation body of a Tathagata that through him all beings may be emancipated. Mahamati, If there had been no Tathagata-womb and no Divine Mind then there would have been no rising and disappearance of the aggregates that make up personality and its external world, no rising and disappearance of ignorant people nor holy people, and no task for Bodhisattvas; therefore, while walking in the path of self-realization and entering into the enjoyments of the Samadhis, you must never abandon working hard for the emancipation of all beings and your self-yielding love will never be in vain.

To philosophers the conception of Tathagata-womb seems devoid of purity and soiled by these external manifestations, but it is not so understood by the Tathagatas, - to them it is not a proposition of philosophy but an intuitive experience as real as though it was an amalaka fruit held in the palm of the hand.

With the cessation of the mind-system and all its evolving discriminations, there is cessation of all strain and effort. It is like a man in a dream who imagines he is crossing a river and who exerts himself to the utmost to do so, who is suddenly awakened. Being awake, he thinks: "Is this real or is it unreal?" Being now enlightened he knows that it is neither real nor unreal. Thus even when the Bodhisattva arrives at the eighth stage, he is able to see all things truthfully and, more than that, he is able to thoroughly understand the significance of all dream-like things of his life as to how they came to pass and as to how they pass away. Ever since beginningless time the mind-system has perceived multiplicities of forms and conditions and ideas which the thinking-mind has discriminated and the empirical-mind has experienced and grasped and clung to.

From this has risen habit-energy that by its accumulation has conditioned the illusions of existence and non-existence, individuality and generality, and has thus perpetuated the dream-state of false-imagination. But now, to the Bodhisattvas of the eighth stage, life is past and is remembered as it truly was – a passing dream.
As long as the Bodhisattva had not passed the seventh stage, even though he had attained an intuitive understanding of the true meaning of life and its Maya-like nature,

and as to how the mind carried on its discriminations and attachments yet, nevertheless, the cherishing of the notions of these things had continued and, although he no longer experienced within himself any ardent desire for things nor any impulse to grasp them yet, nevertheless, the notions concerning them persisted and perfumed his efforts to practice the teachings of the Buddhas and to labor for the emancipation of all beings. Now, in the eighth stage, even the notions have passed away, and all effort and striving is seen to be unnecessary. The Bodhisattva’s Nirvana is perfect tranquilization, but it is neither extinction nor inertness; while there is an entire absence of discrimination and purpose, there is the freedom and spontaneity of potentiality that has come with the attainment and patience acceptance of the truths of egolessness and imagelessness.

Here is perfect solitude, undisturbed by any gradation or continuous succession, but radiant with the potency and freedom of its self-nature which is the self-nature of Noble Wisdom, blissfully peaceful with the serenity of Perfect Love.

Entering upon the eighth stage, with the "turning-about" at the deepest seat of consciousness, the Bodhisattva will become conscious that he has received the second kind of Transcendental-body (Manomayakaya). The transition from mortal-body to Transcendental-body has nothing to do with mortal death, for the old body continues to function and the old mind serves the needs of the old body, but now it is free from the control of mortal mind. There has been an inconceivable transformation-death (accintya-parinama-cyuti) by which the false-imagination of his particularized individual personality has been transcended by a realization of his oneness with the universalized mind of Tathagatahood, from which realization there will be no recession. With that realization he finds himself amply endowed with all the Tathagata’s powers, psychic faculties, and self-mastery, and, just as the good earth is the support of all beings in the world of desire (Karmadhatu), so the Tathagatas become the support of all beings in the Transcendental World of No-form.

The first seven of the Bodhisattva stages were in the realm of mind and the eighth, while transcending mind, was still in touch with it; but in the ninth stage of Transcendental Intelligence (Sadhumati), by reason of his perfect intelligence and insight into the imagelessness of Divine Mind which he had attained by self-realization of Noble Wisdom, he is in the realm of Tathagatahood. Gradually the Bodhisattva will realize his Tathagata-nature and the possession of all its powers and psychic faculties, self-mastery, loving compassion, and skillful means, and by means of them will enter into all the Buddha-lands. Making use of these new powers, the Bodhisattva will assume various transformation-bodies and personalities for the sake of benefiting others. Just as in the former mental life, imagination had risen from relative-knowledge, so now skillful means rise spontaneously from Transcendental Intelligence. It is like the magical gem that reflects instantaneously appropriate responses to one’s wishes.

The Bodhisattva passes over to all the assemblages of the Buddhas and listens to them as they discourse on the dream-like nature of all things and concerning the truths that transcend all notions of being and non-being, that have no relation to birth and death, nor to eternality nor extinction. Thus facing the Tathagatas as they discourse on Noble Wisdom that is far beyond the mental capacity of disciples and masters, he will attain a hundred thousand Samadhis, indeed, a hundred thousand nyutas of kotis of Samadhis,

and in the spirit of these Samadhis he will instantly pass from one Buddha-land to another, paying homage to all the Buddhas, being born into all the celestial mansions, manifesting Buddha-bodies, and himself discoursing on the Triple Treasure to lesser Bodhisattvas that they too may partake of the fruits of self-realization of Noble Wisdom.

Thus passing beyond the last stage of Bodhisattvahood, he becomes a Tathagata himself endowed with all the freedom of the Dharmakaya. The tenth stage belongs to the Tathagatas. Here the Bodhisattva will find himself seated upon a lotus-like throne in a splendid jewel-adorned palace and surrounded by Bodhisattvas of equal rank. Buddhas from all Buddha-lands will gather about him and with their pure and fragrant hands resting on his forehead will give him ordination and recognition as one of themselves. Then they will assign him a Buddha-land that he may posses and perfect as his own.

The tenth stage is called the Great Truth Cloud (Dharmamegha), inconceivable, inscrutable. Only the Tathagatas can realize perfect Imagelessness and Oneness and Solitude. It is Mahesvara, the Radiant Land, the Pure Land, the Land of Far-distances; surrounding and surpassing the lesser worlds of form and desire (Karmadhatu), in which the Bodhisattva will find himself at-one-moment. Its rays of Noble Wisdom which is the self-nature of the Tathagatas, many-colored, entrancing, auspicious, are transforming the triple world as other worlds have been transformed in the past, and still other worlds will be transformed in the future. But in the Perfect Oneness of Noble Wisdom there is no gradation nor succession nor effort. The tenth stage is the first, the first is the eighth, the eighth is the fifth, the fifth the seventh: what gradation can there be where perfect Imagelessness and Oneness prevail? And what is the reality of Noble Wisdom? It is the ineffable potency of the Dharmakaya; it has neither bounds nor limits; it surpasses all the Buddha-lands, and pervades the Akanistha and the heavenly mansions of the Tushita.

Chapter XII
Tathagatahood Which Is Noble Wisdom
Then said Mahamati to the Blessed One: It has been taught in the canonical books that the Buddhas are subject to neither birth nor destruction, and you have said that "the Un-born" is one of the names of the Tathagatas; does that mean that the Tathagata is a non-entity?

The Blessed One replied: The Tathagata is not a non-entity nor is he to be conceived as other things are as neither born nor disappearing, nor is he subject to causation, not is he without significance; yet I refer to him as "The Un-born." There is yet another name for the Tathagata: "The Mind-appearing One" (Manomayakaya) which his Essence-
body assumes at will in the transformations incident to his work of emancipation. This is beyond the understanding of common disciples and masters and even beyond the full comprehension of those Bodhisattvas who remain in the seventh stage. Yes, Mahamati, "The Un-born" is synonymous with Tathagata.
Then Mahamati said: If the Tathagatas are un-born, there does not seem to be anything to take hold of – no entity – or is there something that bears another name than entity? And what can that "something" be?
The Blessed One replied: Objects are frequently known by different names according to different aspects that they present, -- the god Indra is sometimes known as Shakra, and sometimes as Purandara.

These different names are sometimes used interchangeably and sometimes they are discriminated, but different objects are not to be imagined because of the different names, nor are they without individuation. The same can be said of myself as I appear in this world of patience before ignorant people and where I am known by uncounted trillions of names. They address me by different names not realizing that they are all names of the one Tathagata. Some recognize me as Sun, as Moon; some as a reincarnation of the ancient sages; some as one of "ten powers"; some as Rama, some as Indra, and some as Varuna. Still there are others who speak of me as The Un-born, as Emptiness, as "Suchness," as Truth, as Reality, as Ultimate Principle; still there are others who see me as Dharmakaya, as Nirvana, as the Eternal; some speak of me as sameness, as non-duality, as un-dying, as formless; some think of me as the doctrine of Buddha-causation, or of Emancipation, or of the Noble Path; and some think of me as Divine Mind and Noble Wisdom.

Thus in this world and in other worlds am I known by these uncounted names, but they all see me as the moon is seen in the water. Though they all honor, praise and esteem me, they do not fully understand the meaning and significance of the words they use; not having their own self-realization of Truth they cling to the words of their canonical books, or to what has been told to them, or to what they have imagined, and fail to see that the name they are using is only one of the many names of the Tathagata. In their studies they follow the mere words of the text vainly trying to gain the true meaning, instead of having confidence in the one "text" where self-confirming Truth is revealed, that is, having confidence in the self-realization of noble Wisdom.
* * *

Then said Mahamati: Pray tell us, Blessed One, about the self-nature of the Tathagatas? The Blessed One replied: If the Tathagata is to be described by such expressions as made or un-made, effect or cause, we would have to describe him as neither made, nor un-made, nor effect, nor cause; but if we so described him we would be guilty of dualistic discrimination. If the Tathagata is something made, he would be impermanent; if he is impermanent anything made would be a Tathagata. If he is something un-made, then all effort to realize Tathagatahood would be useless. That which is neither an effect nor cause, is neither a being nor a non-being, and that which is neither a being nor non-being is outside the four propositions. The four propositions
belong to worldly usage ; that which is outside them is no more than a word, like a barren-woman’s child; so are all the terms concerning the Tathagata to be understood.

When it is said that all things are egoless, it means that all things are devoid of self-hood. Each thing may have its own individuality—the being of a horse is not of cow nature—it is such as it is of its own nature and is thus discriminated by the ignorant, but, nevertheless, its own nature is of the nature of a dream or vision. That is why the ignorant and the simpleminded, who are in the habit of discriminating appearances, fail to understand the significance of egolessness. It is not until discrimination is gotten rid of that the fact that all things are empty, un-born and without self-nature can be appreciated.

Mahamati, all these expressions as applied to the Tathagatas are without meaning, for that which is none of these is something removed from all measurement, and that which is removed from all measurement turns into a meaningless word; that which is a mere word is something un-born; that which is un-born is not subject to destruction; that which is not subject to destruction is like space and space is neither effect nor cause; that which is neither effect nor cause is something unconditioned; that which is unconditioned is beyond all reasoning; that which is beyond all reasoning, -- that is the Tathagata. The self-nature of Tathagatahood is far removed from all predicates and measurements; the self-nature of Tathagatahood is Noble Wisdom.
* * *

Then Mahamati said to the Blessed One: Are the Tathagatas permanent or impermanent?
The Blessed One replied: The Tathagatas are neither permanent nor impermanent; if either is asserted there is error connected with the creating agencies for, according to the philosophers, the creating agencies are something uncreated and permanent. But the Tathagatas are not connected with the so-called creating agencies and in that sense he is impermanent. If he is said to be impermanent then he is connected with things that are created for they also are impermanent. For these reasons the Tathagatas are neither permanent nor impermanent.

Neither can the Tathagatas be said to be permanent in the sense that space is said to be permanent, or that the horns of a hare can be said to be permanent for, being unreal, they exclude all ideas of permanency or impermanency. This does not apply to the Tathagatas because they come fourth from the habit-energy of ignorance which is connected with the mind-system and the elements that make up personality. The triple world originates from the discrimination of unrealities and where discrimination takes place there is duality and the notion of permanency and impermanency, but the Tathagatas do not rise from the discrimination of unrealities. Thus, as long as there is discrimination there will be the notion of permanency and impermanency; when discrimination is done away with, Noble Wisdom, which is based on the significance of solitude, will be established.

However, there is another sense in which the Tathagatas may be said to be permanent. Transcendental Intelligence rising with the attainment of enlightenment is of a permanent nature. This Truth-essence which is discoverable in the enlightenment of all who are enlightened is realizable as the regulative and sustaining principle of Reality, which forever abides. The Transcendental Intelligence attained intuitively by the Tathagatas by their self-realization of Noble Wisdom, is a realization of their own self-nature, -- in this sense the Tathagatas are permanent. The eternal-unthinkable of the Tathagatas is the "Suchness" of noble Wisdom realized within themselves. It is both eternal and beyond thought. It conforms to the idea of a cause and yet is beyond existence and non-existence. Because it is the exalted state of Noble-Wisdom, it has its own character. Because it is the cause of highest Reality, it is its own causation. Its eternality is not derived from reasonings based on external notions of being and non-being, nor of eternality nor non-eternality. Being classed under the same head as space, cessation, Nirvana, it is eternal. Because it has nothing to do with existence and non- existence, it is no creator; because it has nothing to do with creation, nor with being and non-being, but is only revealed in the exalted state of noble Wisdom, it is truly eternal.

When the twofold passions are destroyed, and the twofold hindrances are cleared away, and the twofold egolessness is fully understood, and the inconceivable transformation death of the Bodhisattva is attained – that which remains is the self-nature of the Tathagatas. When the teachings of the Dharma are fully understood and are perfectly realized by the disciples and masters, that which is realized in their deepest consciousness is their own Buddha-nature revealed as Tathagata.

In a true sense there are four kinds of sameness relating to Buddha-nature: there is sameness of letters, sameness of words, sameness of meaning, and sameness of Essence. The name of the Buddha is spelt: B-U-D-D-H-A; the letters are the same when used for any Buddha or Tathagata. When the Brahmans teach they use various words, and when the Tathagatas teach they use the very same words; in respect to the words there is a sameness between us. In the teachings of all the Tathagatas there is a sameness in meaning. Among all the Buddhas there is a sameness of meaning. They all have the thirty-two marks of excellence and the eighty minor signs of bodily perfection; there is no distinction among them except as they manifest various transformations according to the different dispositions of beings who are to be disciplined and emancipated by various means. In the Ultimate Essence which is Dharmakaya, all the Buddhas of the past, present and future, are of one sameness.
* * *

Then said Mahamati to the Blessed One: It has been said by the Blessed One that from the night of Enlightenment to the night of the Parinirvana, the Tathagata has uttered no word nor ever will utter a word. In what deep meaning is this true? The Blessed One replied: By two reasons of deepest meaning is it true: In the light of Truth self-realized by Noble Wisdom; and in the Truth of an eternally-abiding Reality. The self-realization of
Noble Wisdom by all Tathagatas is the same as my own self-realization of Noble Wisdom;

there is no more, no less, no difference, and all the Tathagatas bear witness that the state of self-realization is free from words and discriminations and has nothing to do with the dualistic way of speaking, that is, all beings receive the teachings of the Tathagatas through self-realization of Noble Wisdom, not though words of discrimination.
Again Mahamati, there has always been an eternally-abiding Reality. The "substance" of Truth (Dharmadatu) abides forever whether a Tathagata appears in the world or not. So does the Reason of all things (Dharmata) eternally abide; so does Reality (Paramartha) abide and keep its order. What has been realized by my myself and all other Tathagatas is this Reality (Dharmakaya), the eternally-abiding self-orderliness of Reality; the "Suchness" (Tathata) of all things; the realness of things (Bhutata); Noble Wisdom which is Truth itself. The sun radiates its splendor spontaneously on all alike and with no words of explanation; in like manner do the Tathagatas radiate the Truth of Noble Wisdom with no recourse to words and to all alike. For these reasons is it stated by me that from the night of enlightenment to the night of the Tathagata’s Parinirvana, he has not uttered, nor will he utter, one word. And the same is true of all the Buddhas.

* * *
Then said Mahamati: Blessed one, you speak of the sameness of all Buddhas, but in other places you have spoken of Dharmata-Buddha, Nishyanda-Buddha and Nirmana-Buddha as though they were different from each other; how can they be the same and yet different? The Blessed One replied: I speak of the different Buddhas as opposed to the views of the philosophers who base their teachings on the reality of an external world of from and who cherish discrimination and attachments arising therefrom; against the teachings of these philosophers I disclose the Nirmana-Buddha, the Buddha of Transformations.

In the many transformations of the Tathagata stage, the Nirmana-Buddha establishes such matters as charity, morality, patience, thoughtfulness, and tranquillization: by right-knowledge he teaches the true understanding of Maya-like nature of the elements that make up personality and its external world; he teaches the true nature of the mind-system as a whole and in the distinctions of its forms, functions and ways of performance. In a deeper sense, the Nirmana-Buddha symbolizes the principles of differentiation and integration by reason of which all component things are distributed, all complexities simplified, all thoughts analyzed; at the same time it symbolizes the harmonizing, unifying power of sympathy and compassion; it removes all obstacles, it harmonizes all differences, it brings into perfect Oneness the discordant many. For the emancipation of all beings the Bodhisattvas and Tathagatas assume bodies of transformation and employ many skilful devices, -- this is the work of the Nirmana-Buddha.

For the enlightenment of the Bodhisattvas and their sustaining along the stages, the Inconceivable is made realizable. The Nishyanda-Buddha, the "Out-flowing-Buddha," though Transcendental Intelligence, reveals the true meaning and significance of appearances, discrimination, attachment; and of the power of habit-energy which is
accumulated by them and conditions them; and of the un-bornness, the emptiness, the egolessness of all things.

Because of Transcendental Intelligence and the purification of evil out-flowings of life, all dualistic self-realization of Noble Wisdom the true Imagelessness of Reality is made manifest. The inconceivable glory of Buddhahood is made manifest in rays of Noble Wisdom; Noble Wisdom is the self-nature of the Tathagatas. This is the work of the Nishyanda-Buddha. In a deeper sense, the Nishyanda-Buddha symbolizes the emergence of the principles of intellection and compassion but as yet undifferentiated and in perfect balance, potential but unmanifest. Looked at from the in-going side of the Bodhisattva, Nishyanda-Buddha is seen in the glorified bodies of the Tathagatas; looked at from the fourth-going side of Buddhahood, Nishyanda-Buddha is seen in the radiant personalities of the Tathagatas ready and eager to manifest the inherent Love and Wisdom of the Dharmakaya.

Dharmata-Buddha is Buddhahood in its self-nature of perfect oneness in whom absolute Tranquility prevails. As noble Wisdom, Dharmata-Buddha transcends all differentiated knowledge, is the goal of intuitive self-realization, and is the self-nature of the Tathagatas. As Noble Wisdom, Dharmata-Buddha is the ultimate Principle of Reality from which all things derive their being and truthfulness, but which in itself transcends all predicates. Dharmata-Buddha is the central sun which holds all, illumines all. Its inconceivable Essence is made manifest in the "out-flowing" glory of Nishyanda-Buddha and in the transformations of the Nirmana-Buddha.
* * *
Then said Mahamati: Pray tell us, Blessed One, more about the Dharmakaya?
The Blessed One replied: We have been speaking of it in terms of Buddhahood, but it is inscrutable and beyond predicate we may just as well speak of it as the Truth-body, or the Truth-principle of ultimate Reality (Paramartha). This Ultimate Principle of Reality may be considered as it is manifested under seven aspects: First, as Citta-gocara, it is the world of spiritual experience and the abode of the Tathagatas on their outgoing mission of emancipation. It is Noble Wisdom manifested as the principle of irradiancy and individuation. Second, as Jnana, it is the mind-world and its principle of the intellection and consciousness. Third as Dristi, it is the realm of dualism which is the physical world of birth and death wherein are manifested all the differentiation, desire, attachment and suffering.

Fourth, because of the greed, anger, infatuation, suffering and need of the physical world incident to discrimination and attachment, it reveals a world beyond the realm of dualism wherein it appears as the integrating principle of charity and sympathy. Fifth, in a realm still higher, which is the abode of the Bodhisattva stages, and is analogous to the mind-world, where the interests of hear transcend those of the mind, it appears as the principle of compassion and self-giving, Sixth, in the spiritual realm where the Bodhisattvas attain Buddhahood, it appears as the principle of perfect Love (Karuna). Here the last clinging to an ego-self is abandoned and the Bodhisattva enters into his realization of noble Wisdom which is the bliss of the Tathagata’s perfect enjoyment of
his inmost nature.

Seventh as Prajna it is the active aspect of the Ultimate Principle wherein both the forth-going and the in-coming principles are alike implicit and potential, and wherein both Wisdom and Love are in perfect balance, harmony and the Oneness.
These are the seven aspects of the ultimate Principle of the Dharmakaya, by reason of which all things are made manifest and perfected and then reintegrated, and all remaining within its inscrutable Oneness, with no signs of individuation, nor beginning, nor succession, nor ending, We speak of it as Dharmakaya, as Ultimate Principle, as Buddhahood, as Nirvana; what matters it? They are only other names for Noble-Wisdom. Mahamati, you and all Bodhisattva-Mahasattvas should avoid the erroneous reasoning of the philosophers and seek for self-realization of Noble Wisdom.

Chapter XIII
Nirvana
Then said Mahamati to the Blessed One: Pray tell us about Nirvana?
The Blessed one replied: the term, Nirvana, is used with many different meanings, by different people, but these people may be divided into four groups: There are people who are suffering, or who are afraid of suffering, and who think of Nirvana; there are philosophers who try to discriminate Nirvana; there are the class of disciples who think of Nirvana in relation to themselves; and finally there is the Nirvana of the Buddhas. Those who are suffering or who fear suffering, think of Nirvana as an escape and recompense. They imagine that Nirvana consists in the future annihilation of the senses and the sense-minds; they are not aware that this life-and-death world and Nirvana are not to be separated. These ignorant ones, instead of meditating on the imageless of Nirvana, talk of different ways of emancipation. Being ignorant of, or not understanding, the teachings of the Tathagatas, they cling to the notion of Nirvana that is outside what is seen of the mind and, thus, go on rolling themselves along with the wheel of life and death. As to the Nirvana discriminated by the philosophers, there really are none.

Some philosophers conceive Nirvana to be found where the mind-system no more operates owing to the cessation of the elements that make up personality and its world; or is found where there is utter indifference to the objective world and its impermanency. Some conceive Nirvana to be a state where there is no recollection of the past or present, just as when a lamp is extinguished, or when a seed is burnt, or when a fire goes out; because then there is the cessation of all the substrata, which is explained by the philosophers as the non-rising of discrimination. But this is not Nirvana, because Nirvana does not consist in simple annihilation and vacuity. Again, some philosophers explain deliverance as though it was the mere stopping of discrimination, as when the wind stops blowing, or as when one by self-effort gets rid of the dualistic view of knower and known, or gets rid of the notions of permanency and impermanency; or gets rid of the notions of good and evil; or overcomes passion by means of knowledge-to them

Nirvana is deliverance. Some, seeing in "form" the bearer of pain alarmed by the notion of "form" and look for happiness in a world of "no-form." Some conceive that in consideration of individuality and generality recognizable in all things inner and outer, that there is no destruction and that all beings maintain their being forever and, in this eternality, see Nirvana. Others see the eternally of things in the conception of Nirvana as the absorption of the finite-soul in the supreme Atman; or who see all things as a manifestation of the vital-force of some Supreme Sprit to which all return;

and some, who are especially silly, declare that there are two primary things, a primary substance and a primary soul, that react differently upon each other and thus produce all things from the transformations of qualities; some think that the world is born of action and interaction and that no other cause is necessary; others think that Ishvara is free creator of all things; clinging to these foolish notions, there is no awakening, and they consider Nirvana to consist in the fact that there is no awakening. Some imagine that Nirvana is where self-nature exists in its own right, unhampered by other self-natures, as the variegated feathers of a peacock, or various crystals, or the pointedness of a thorn. Some conceive being to be Nirvana, some non-being, while others conceive that all things and Nirvana are not to be distinguished from one another.

Some, thinking that time is the creator and that as the rise of the world depends on time, they conceive that Nirvana consists in the recognition of time as Nirvana. Some think that there will be Nirvana when the "twenty-five" truths are generally accepted, or when the king observes the six virtues, and some religionists think that Nirvana is the attainment of paradise. These views severally advanced by the philosophers with their various seasonings are not in accord with logic nor are they acceptable to the wise.

They all conceive Nirvana dualistically and in some causal connection; by these discriminations philosophers imagine Nirvana, but where there is no rising and no disappearing, how can there be discrimination? Each philosopher relying on his own textbook from which he draws his understanding, sins against the truth, because truth is not where he imagines it to be. The only result is that it sets his mind to wandering about and becoming more confused as Nirvana is not to be found by mental searching; the more his mind becomes confused the more he confuses other people. As to the notion of Nirvana as held by disciples and masters who still cling to the notion of an ego-self, and who try to find it by going off by themselves into solitude: their notion of Nirvana is an eternity of bliss like the bliss of the Samadhis-for themselves.

They recognize that the world is only a manifestation of mind and that all discriminations are of the mind, and so they forsake social relations and practice various spiritual disciplines and in solitude seek self-realization of Noble Wisdom by self-effort. They fallow the stages to the sixth and attain the bliss of the Samadhis, but as they are still clinging to egoism they do not attain the "turning-about" at the deepest seat of consciousness and, therefore, they are not free from the thinking-mind and the accumulation of its habit-energy. Clinging to the bliss of the Samadhis, they pass to their Nirvana, but it is not the Nirvana of the Tathagatas. They are of those who have "entered the stream"; they must return to this world of life and death.

***
Then said Mahamati to the Blessed One: When the Bodhisattvas yield up their stock of merit for the emancipation of all beings, they become spiritually one with all animate life; they themselves may be purified, but in others there yet remain unexhausted evil and unmatured karma. Pray tell us, Blessed One, how the Bodhisattvas given assurance of Nirvana? And what is the Nirvana of the Bodhisattvas?
The Blessed One replied: Mahamati, this assurance is not an assurance of numbers nor logic; it is not the mind that is to be assured but the heart. The Bodhisattva's assurance comes with the unfolding insight that fallows passion hindrances cleared away, knowledge hindrance purified, and egolessness clearly perceived and patiently accepted. As the mortal-mind ceases to discriminate, there is no more thirst for life, no more sex-lust, no more thirst for learning, no more thirst for eternal life; with the disappearance of these fourfold thirsts, there is no more accumulation of habit-energy; with no more accumulation of habit-energy the defilements on the face of the Universal Mind clear away, and the Bodhisattva attains self-realization of Noble Wisdom that is the heart's assurance of Nirvana. There are Bodhisattvas here and in other Buddha-lands, who are sincerely devoted to the Bodhisattva's mission and yet who cannot wholly forget the bliss of the Samadhis and the peace of Nirvana-for themselves.

The teaching of Nirvana in which there is no substrate left behind, is revealed according to a hidden meaning for the sake of these disciples who still cling to thoughts of Nirvana for themselves, that they may be inspired to exert themselves in the Bodhisattva's mission of emancipation for all beings. The Transformation-Buddhas teach a doctrine of Nirvana to meet conditions as they find them, and to give encouragement to the timid and selfish. In order to turn their thoughts away from themselves and to encourage them to a deeper compassion and more earnest zeal for others, they are given assurance as to the future by the sustaining power of the Buddhas of Transformation, but not by the Dharmata-Buddha. The Dharma which establishes the Truth of Noble Wisdom belongs to the realm of the Dharmata-Buddha.

To the Bodhisattvas to the seventh and eighth stages, Transcendental Intelligence is revealed by the Dharmata-Buddha and the Path is pointed out to them which they are to follow. In the perfect self-realization of Noble Wisdom that fallows the inconceivable transformation death of the Bodhisattva's individualized will-control, he no longer lives unto himself, but the life that he lives thereafter is the Tathagata's universalized life as manifested in its transformations. In this perfect self-realization of Noble Wisdom the Bodhisattva realizes that for the Buddhas there is no Nirvana. The death of a Buddha, the great Parinirvana, is neither destruction nor death; else would it be birth and continuation. If it were destruction, it would be an effect-producing deed, which is not. Neither is it a vanishing nor an abandonment, neither is it attainment, nor is it of no attainment; neither is it of one significance nor of no significance, for there is no Nirvana for the Buddhas.

The Tathagata's Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where, recognizing the nature of the self-mind, one no longer cherishes the dualisms of discrimination; is where there is no more thirst nor grasping; is where there is no more attachment to external things. Nirvana is where the thinking-mind with all its discriminations, attachments, aversions and egoism is forever put away; is where logical measures, as they are seen to be inert, are no longer seized upon; is where even the notion of truth is treated with indifference because of its causing

bewilderment; is where, getting rid of the four propositions, there is insight into the abode of Reality. Nirvana is where the twofold passions have subsided and the twofold hindrances are cleared away and the twofold egolessness is patiently accepted; is where, by the attainment of the "turning-about" in the deepest seat of consciousness, self-realization of Noble Wisdom is fully entered into,--that is the Nirvana of the Tathagatas. Nirvana is where the Bodhisattva stages are passed one after another; is where the sustaining power of the Buddhas upholds the Bodhisattvas in the bliss of the Samadhis; is where compassion for others transcends all thoughts of self; is where the Tathagata stage is finally realized.

Nirvana is the realm of the Dharmata-Buddha; it is where the manifestation of Noble Wisdom that is Buddhahood expresses itself in Perfect Love for all; it is where the manifestation of Perfect Love that is Tathagatahood expresses itself in Noble Wisdom for the enlightenment of all -there, indeed, is Nirvana! There are two classes of those who may not enter the Nirvana of the Tathagatas: there are those who have abandoned the Bodhisattva ideals, saying, they are not in conformity with the sutras, the codes of morality, nor with emancipation. Then there are the true Bodhisattvas who, on account of their original vows made for the sake of all beings, saying, "So long as they do not attain Nirvana, I will not attain it for myself," voluntarily keep themselves out of Nirvana.

But no beings are left outside by the will of the Tathagatas; some day each and every one will be influenced by the wisdom and love of the Tathagatas of Transformation to lay up stock of merit and ascend the stages. But, if they only realized it, they are already in the Tathagata's Nirvana for, in Noble Wisdom, all things are in Nirvana from the beginning.
- - End of Translation - -
Translated by Suzuki and Goddard
.................

To nourish the vital energy, keep watch in silence;

In order to subdue the mind, act with non-action.

Of movement and stillness, be aware of their origin;

There is no work to do, much less someone to seek.

The true and constant must respond to phenomena;

Responding to phenomena, you must be unconfused.

When unconfused, the nature will stabilize by itself;

When the nature stabilizes, energy returns by itself.

When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of kǎn and lí are joined.

Yīn and yáng arise, alternating over and over again;

Every transformation comes like a clap of thunder.

White clouds form and come to assemble at the peak;

The sweet nectar sprinkles down Mount Sumeru.

Swallow for yourself this wine of immortality;

You wander so freely—who is able to know you?

Sit and listen to the tune played without strings;

Clearly understand the mechanism of creation.

It comes entirely from these twenty lines;

A true ladder going straight to Heaven.-Daoist text -

To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

..........

Here we find that we have created Them who are Us." -- John C. Lilly -
...............................

Unless you know the emptiness and bliss inside yourself..you'll be a robot forced by the same emptiness and bliss trying to know itself..by pain..inside your self also..trust me!..said the mahayogi!

– from "The Way of Transformation....from Karl Friedrich Alfred Heinrich Ferdinand Maria

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The Lankavatara Sutra translated by Suzuki and Goddard

Lankavatara Sutra

Contents

Extant ancient editions

Planking Spanking
2011 Darwin Award Nominee
Confirmed True by Darwin