OF YOUR ATTENTION WILL COME
WHEN YOU WILL START SEEING the truth..
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
It is written..shape clay into a vessel
It is the space within that gives it value
Place doors and windows in a house
It is the opening that brings light within
Set spokes within a wheel
It is the emptiness of the hub
That makes them useful
Therefore,be the space at the center
Be nothing
And you will have everything
To give to others...
*note* I'll make a point for you,grasshoppers from heaven... to read again these words from a previous post of mine..this one... http://kriptodanny.blogspot.com/2011/08/some-basic-teachings-on-cittaor-mind.html
wrote from Maha Boowa,of course..
here he says,,Maha Boowa relates that the core of an individual's being and Nibbana are quite distinct in a dhamma talk with a disciple of his, Mae Chee Kaew
-added by danny-
“ When you investigate mental phenomena until you go beyond them completely, the remaining defiling elements of consciousness will be drawn into a radiant nucleus of awareness, which merges with the mind’s naturally radiant essence. This radiance is so majestic and mesmerizing that even transcendent faculties like spontaneous mindfulness and intuitive wisdom invariably fall under its spell. The mind’s brightness and clarity appear to be so extraordinary and awe-inspiring, that nothing can possibly compare. The luminous essence is the epitome of perfect goodness and virtue, the ultimate in spiritual happiness. It is your true, original self — the core of your being. But this true self is also the fundamental source of all attachment to being and becoming. Ultimately it is attachment to the allure of this primordial radiance of mind that causes living beings to wander indefinitely through the world of becoming and ceasing, constantly grasping at birth and enduring death.
The fundamental cause of that attachment is the very delusion about your true self. Delusion is responsible for all the defiling elements of consciousness, and its avenue of escape is the ongoing momentum of conscious activity. In this sphere, delusion reigns supreme. But once mindfulness and wisdom are skilled enough to eliminate conscious activity and therefore close this outlet, delusions created by the flow of mental phenomena cease. Severing all of its external outflows leaves delusion no room to maneuver inside the mind, forcing it to gather into the radiant nucleus from which all knowing emanates. That center of knowing appears as a luminous emptiness that truly overwhelms and amazes.
But that radiant emptiness should not be mistaken for the pure emptiness of Nibbana. The two are as different as night and day. The radiant mind is the original mind of the cycle of constant becoming; but it is not the essence of mind which is fully pure and free from birth and death. Radiance is a very subtle, natural condition whose uniform brightness and clarity make it appear empty. This is your original nature beyond name and form. But it is not yet Nibbana. It is the very substance of mind that has been well-cleansed to the point where a mesmerizing and majestic quality of knowing is its outstanding feature. When the mind finally relinquishes all attachment to forms and concepts, the knowing essence assumes exceedingly refined qualities. It has let go of everything — except itself. It remains permeated by a fundamental delusion about its own true nature. Because of that, the radiant essence has turned into a subtle form of self without you realizing it. You end up believing that the subtle feelings of happiness and the shining radiance are the unconditioned essence of mind. Oblivious to your delusion, you accept this majestic mind as the finished product. You believe it to be Nibbana, the transcendent emptiness of pure mind.
But emptiness, radiance, clarity and happiness are all subtle conditions of a mind still bound by delusion. When you observe the emptiness carefully, with sustained attention, you will observe that it is not really uniform, not really constant. The emptiness produced by primal delusion is the result of subtle conditions. Sometimes it changes a little — just a little — but enough for you to know that it’s transient. Subtle variations can be detected, because all conditioned phenomena — no matter how refined, bright and majestic they seem — invariably manifest some irregular symptoms.
If it is truly Nibbāna, why does this refined state of the mind display a variety of subtle conditions? It is not constant and true. Focus on that luminous center to see clearly that its radiance has the same characteristics — of being transient, imperfect and unessential — as all the other phenomena that you have already transcended. The only difference is that the radiance is far more subtle and refined.
Try imagining yourself standing in an empty room. You look around and see only empty space — everywhere. Absolutely nothing occupies that space — except you, standing in the middle of the room. Admiring its emptiness, you forget about yourself. You forget that you occupy a central position in that space. How then can the room be empty? As long as someone remains in the room, it is not truly empty. When you finally realize that the room can never be truly empty until you depart, that is the moment when that fundamental delusion about your true self disintegrates, and the pure, delusion-free mind arises.
Once the mind has let go of phenomena of every sort, the mind appears supremely empty; but the one who admires the emptiness, who is awestruck by the emptiness, that one still survives. The self as reference point which is the essence of all false knowing, remains integrated into the mind’s knowing essence. This self-perspective is the primary delusion. Its presence represents the difference between the subtle emptiness of the radiant mind and the transcendent emptiness of the pure mind, free of all forms of delusion. Self is the real impediment. As soon as it disintegrates and disappears, no more impediments remain. Transcendent emptiness appears. As in the case of a person in an empty room, we can say that the mind is truly empty only when the self leaves for good. This transcendent emptiness is a total and permanent disengagement that requires no further effort to maintain.
Delusion is an intrinsically blind awareness, masquerading as radiance, clarity and happiness. As such, it is the self’s ultimate safe haven. But those treasured qualities are all products of subtle causes and conditions. True emptiness occurs only when every single trace of one’s conditioned reality disappears.
As soon as you turn around and know it for what it is, that false awareness simply disintegrates. Clouding your vision with its splendor, that luminous deception has all along been concealing the mind’s true, natural wonder."Our real problem, our one fundamental problem—which is also the citta’s fundamental problem—is that we lack the power needed to be our own true self. Instead, we have always taken counterfeit things to be the essence of who we really are, so that the citta’s behavior is never in harmony with its true nature. Rather, it expresses itself through the kilesas’ cunning deceits, which cause it to feel anxious and frightened of virtually everything … As a result, the citta is forever full of worries and fears. And although fear and worry are not intrinsic to the citta, they still manage to produce apprehension there. When the citta has been cleansed so that it is absolutely pure and free of all involvement, only then will we see a citta devoid of all fear. Then, neither fear nor courage appear, only the citta’s true nature, existing naturally alone on its own, forever independent of time and space. Only that appears—nothing else. This is the genuine citta..
Bua goes on to attempt to describe the inner stages and experience of the cleansed citta. When its purgation of defilements is complete, it itself does not disappear – only the impermanent, suffering, and the non-Self disappear. The citta remains, experientially abiding in its own firm foundation, yet ultimately indescribable:“ When you investigate mental phenomena until you go beyond them completely, the remaining defiling elements of consciousness will be drawn into a radiant nucleus of awareness, which merges with the mind’s naturally radiant essence. This radiance is so majestic and mesmerizing that even transcendent faculties like spontaneous mindfulness and intuitive wisdom invariably fall under its spell. The mind’s brightness and clarity appear to be so extraordinary and awe-inspiring, that nothing can possibly compare. The luminous essence is the epitome of perfect goodness and virtue, the ultimate in spiritual happiness. It is your true, original self — the core of your being. But this true self is also the fundamental source of all attachment to being and becoming. Ultimately it is attachment to the allure of this primordial radiance of mind that causes living beings to wander indefinitely through the world of becoming and ceasing, constantly grasping at birth and enduring death.
The fundamental cause of that attachment is the very delusion about your true self. Delusion is responsible for all the defiling elements of consciousness, and its avenue of escape is the ongoing momentum of conscious activity. In this sphere, delusion reigns supreme. But once mindfulness and wisdom are skilled enough to eliminate conscious activity and therefore close this outlet, delusions created by the flow of mental phenomena cease. Severing all of its external outflows leaves delusion no room to maneuver inside the mind, forcing it to gather into the radiant nucleus from which all knowing emanates. That center of knowing appears as a luminous emptiness that truly overwhelms and amazes.
But that radiant emptiness should not be mistaken for the pure emptiness of Nibbana. The two are as different as night and day. The radiant mind is the original mind of the cycle of constant becoming; but it is not the essence of mind which is fully pure and free from birth and death. Radiance is a very subtle, natural condition whose uniform brightness and clarity make it appear empty. This is your original nature beyond name and form. But it is not yet Nibbana. It is the very substance of mind that has been well-cleansed to the point where a mesmerizing and majestic quality of knowing is its outstanding feature. When the mind finally relinquishes all attachment to forms and concepts, the knowing essence assumes exceedingly refined qualities. It has let go of everything — except itself. It remains permeated by a fundamental delusion about its own true nature. Because of that, the radiant essence has turned into a subtle form of self without you realizing it. You end up believing that the subtle feelings of happiness and the shining radiance are the unconditioned essence of mind. Oblivious to your delusion, you accept this majestic mind as the finished product. You believe it to be Nibbana, the transcendent emptiness of pure mind.
But emptiness, radiance, clarity and happiness are all subtle conditions of a mind still bound by delusion. When you observe the emptiness carefully, with sustained attention, you will observe that it is not really uniform, not really constant. The emptiness produced by primal delusion is the result of subtle conditions. Sometimes it changes a little — just a little — but enough for you to know that it’s transient. Subtle variations can be detected, because all conditioned phenomena — no matter how refined, bright and majestic they seem — invariably manifest some irregular symptoms.
If it is truly Nibbāna, why does this refined state of the mind display a variety of subtle conditions? It is not constant and true. Focus on that luminous center to see clearly that its radiance has the same characteristics — of being transient, imperfect and unessential — as all the other phenomena that you have already transcended. The only difference is that the radiance is far more subtle and refined.
Try imagining yourself standing in an empty room. You look around and see only empty space — everywhere. Absolutely nothing occupies that space — except you, standing in the middle of the room. Admiring its emptiness, you forget about yourself. You forget that you occupy a central position in that space. How then can the room be empty? As long as someone remains in the room, it is not truly empty. When you finally realize that the room can never be truly empty until you depart, that is the moment when that fundamental delusion about your true self disintegrates, and the pure, delusion-free mind arises.
Once the mind has let go of phenomena of every sort, the mind appears supremely empty; but the one who admires the emptiness, who is awestruck by the emptiness, that one still survives. The self as reference point which is the essence of all false knowing, remains integrated into the mind’s knowing essence. This self-perspective is the primary delusion. Its presence represents the difference between the subtle emptiness of the radiant mind and the transcendent emptiness of the pure mind, free of all forms of delusion. Self is the real impediment. As soon as it disintegrates and disappears, no more impediments remain. Transcendent emptiness appears. As in the case of a person in an empty room, we can say that the mind is truly empty only when the self leaves for good. This transcendent emptiness is a total and permanent disengagement that requires no further effort to maintain.
Delusion is an intrinsically blind awareness, masquerading as radiance, clarity and happiness. As such, it is the self’s ultimate safe haven. But those treasured qualities are all products of subtle causes and conditions. True emptiness occurs only when every single trace of one’s conditioned reality disappears.
As soon as you turn around and know it for what it is, that false awareness simply disintegrates. Clouding your vision with its splendor, that luminous deception has all along been concealing the mind’s true, natural wonder."Our real problem, our one fundamental problem—which is also the citta’s fundamental problem—is that we lack the power needed to be our own true self. Instead, we have always taken counterfeit things to be the essence of who we really are, so that the citta’s behavior is never in harmony with its true nature. Rather, it expresses itself through the kilesas’ cunning deceits, which cause it to feel anxious and frightened of virtually everything … As a result, the citta is forever full of worries and fears. And although fear and worry are not intrinsic to the citta, they still manage to produce apprehension there. When the citta has been cleansed so that it is absolutely pure and free of all involvement, only then will we see a citta devoid of all fear. Then, neither fear nor courage appear, only the citta’s true nature, existing naturally alone on its own, forever independent of time and space. Only that appears—nothing else. This is the genuine citta..
‘Once the Citta has become so well-cleansed that it is always bright and clear, then … even though the citta has not ‘converged’ in samãdhi, the focal point of its awareness is so exceedingly delicate and refined as to be indescribable. This subtle awareness manifests as a radiance that extends forth in all directions around us. We are unconscious of sights, sounds, odors, tastes, and tactile sensations, despite the fact that the citta has not entered samãdhi. Instead, it is actually experiencing its own firm foundation, the very basis of the citta that has been well-cleansed to the point where a mesmerizing, majestic quality of knowing is its most prominent feature.
‘Once the Citta has become so well-cleansed that it is always bright and clear, then … even though the citta has not ‘converged’ in samãdhi, the focal point of its awareness is so exceedingly delicate and refined as to be indescribable. This subtle awareness manifests as a radiance that extends forth in all directions around us. We are unconscious of sights, sounds, odors, tastes, and tactile sensations, despite the fact that the citta has not entered samãdhi. Instead, it is actually experiencing its own firm foundation, the very basis of the citta that has been well-cleansed to the point where a mesmerizing, majestic quality of knowing is its most prominent feature.
‘Seeming to exist independent of the physical body, this kind of extremely refined awareness stands out exclusively within the citta. Due to the subtle and pronounced nature of the citta at this stage, its knowing nature completely predominates. No images or visions appear there at all. It is an awareness that stands out exclusively on its own. This is one aspect of the citta.
‘Another aspect is seen when this well-cleansed citta enters meditative calm, not thinking or imagining anything. Ceasing all activity, all movement, it simply rests for awhile. All thought and imagination within the citta come to a complete halt. This is called “the citta entering a state of total calm.” Then, the citta’s essential knowing nature is all that remains. Except for this very refined awareness—an awareness that seems to blanket the entire cosmos—absolutely nothing else appears… Distance is not a factor. To be precise, the citta is beyond the conditions of time and space, which allows it to blanket everything. Far is like near, for concepts of space do not apply. All that appears is a very refined awareness suffusing everything throughout the entire universe. The whole world seems to be filled by this subtle quality of knowing, as though nothing else exists, though things still exist in the world as they always have. The all-encompassing flow of the citta that has been cleansed of the things that cloud and obscure it, this is the citta’s true power.
'The citta that is absolutely pure is even more difficult to describe. Since it is something that defies definition, I don’t know how I could characterize it. It cannot be expressed in the same way that conventional things in general can be, simply because it is not a conventional phenomenon. It is the sole province of those who have transcended all aspects of conventional reality, and thus realize within themselves that non-conventional nature. For this reason, words cannot describe it.
'Why do we speak of a “Conventional” Citta and an “absolutely pure” citta? Are they actually two different cittas? Not at all. It remains the same citta. When it is controlled by conventional realities, such as kilesas and ãsavas, that is one condition of the citta. But when the faculty of wisdom has scrubbed it clean until this condition has totally disintegrated, the true citta, the true Dhamma, the one that can stand the test, will not disintegrate and disappear along with it. Only the conditions of anicca, dukkha, and anattã, which infiltrate the citta, actually disappear.
'No matter how subtle the kilesas may be, they are still conditioned by anicca, dukkha, and anattã, and therefore, must be conventional phenomena. Once these things have completely disintegrated, the true citta, the one that has transcended conventional reality, becomes fully apparent. This is called the citta’s Absolute Freedom, or the citta’s Absolute Purity. All connections continuing from the citta’s previous condition have been severed forever. Now utterly pure, the citta’s essential knowing nature remains alone on its own….
'Since this refined awareness does not have a point or a center, it is impossible to specifically locate its position. There is only that essential knowing, with absolutely nothing infiltrating it. Although it still exists amid the same khandhas with which it used to intermix, it no longer shares any common characteristics with them. It is a world apart. Only then do we know clearly that the body, the khandhas, and the citta are all distinct and separate realities…'[8]
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.
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-
