THE MASTERY
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 - The Upanishads
*I am trying to explain more about Maha Boowa
..If there is a point or a center of the knower anywhere, that is the nucleus of existence....this is it in a nutshell,so the deluded grasshoppers from heaven might understand his maha..he took the creation factor mother load before his final awakening as SELF..then he came back to his senses,and became a Buddha(Citta purified, or the brightness of the 8th consciousness,(alaya)or the perfection of ,,citta,, or,,mind,, (citta means mind whom knows itself in the heart...is hard to translate ,it seems..for here now..just let''s say is that which IT knows(or doesn't know)...it appears to be in your head,but it in your heart,or belly)
You can read more about citta here..http://en.wikipedia.org/wiki/Citta
quote"The complex causal nexus of volitions (or intentions) which one experiences continuously conditions one's thoughts, speech, and actions. One's state of mind at any given time reflects that complex; thus, the causal origin of actions, speech, and thoughts is sometimes associated with the state of mind (citta), in a manner of speaking. This does not mean that it is that causal nexus; it is better understood as an abstract reflection.[7] One's mind-set can be out of tune with one's desires or aspirations. In that it reflects the volitions, the citta is said to go off with a will of its own if not properly controlled.[8] It may lead a person astray or, if properly controlled, directed, and integrated, ennoble one. One may "make citta turn according to" his wishes most effectively by developing skill in meditative concentration which brings mental calm and clarity.An individual undergoes many different states of mind; M.II.27 asks: "Which citta? for citta is manifold, various, and diverse." Generally speaking, a person will operate with a collection of changing mindsets, and some will occur regularly. While these mindsets determine the personality, they are not in control of themselves, but fluctuate and alternate. There is thus the need for the meditative integration of personality to provide a greater, more wholesome consistency."
Be careful this guy has penetrated the ultimate truth,which..I am sorry to say..I have not yet..but I have had marvelous 12 inches glimpses of it...believe me!...if you've passed thru walls like me,walked on water like me,then you'd start to ponder..but I am here to please you,indeed...if YOU only listen to my superior 12 inch wisdom muscle,whom says:
1..all creation is The One experiencing itself as individuality,even in a fly,or a virus(some later time..there is a something strange,named ,,man and woman,, )
2.The One is not involved in creation,rather the creation is inside HIM
3.the whole universe is like a a ray of light going thru a prism and creating colors..
4.me and you are the colors
5.flees and coyotes are also that
6..but only humans can know the One,if they cultivate it,thru practice.
7.don't let the vein in your forehead pop from thinking about this deep stuff..trust the mahayogi!(loved in the 3 worlds,worshiped in 10 from gods sucking his toes..celebrated in the 18th also by himself,since he is the only one there..I HAVE SPOKENTH..THOSE WHOM HAVE EARS LET THEM LISTEN!! )
You can read more about him at
http://www.luangta.com/English/site/books.phphttp://www.forestdhammabooks.com/
http://en.wikipedia.org/wiki/Anatta#Thai_Forest_Tradition
(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:
“ 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."
-added by danny-
..................http://www.forestdhammabooks.com/book/3/Arahattamagga/part2.pdf
Shedding Tears in Amazement with Dhamma
Venerable Ãcariya Mahã Boowa’s Dhamma Talk given at the age of 89 on the 2nd of May, 2002.
The basis of death exists precisely in the citta, as death and birth are both present within it. The citta itself is never born and never dies. Rather, the defiling influences that infiltrate and permeate the citta keep us in a repetitious cycle of birth, death and rebirth. Do you understand? Look at the citta. If you do not see the poisonous nature of the citta, you will fail to see the poisonous nature of these defilements. At the most advanced stage of practice, the mesmerizing and radiant citta is itself the real danger. So don’t think only of how precious and amazing the citta is, for danger lurks there. If you can view the citta from this angle, you will see the harm that lays buried within it. Do you understand what I mean? So long as you continue to hold the radiant citta in high esteem, you will be caught and remain at an impasse. It’s as simple as that. Don’t say I didn’t warn you. When the time comes, you must sweep aside everything until nothing remains. Preserve nothing. Whatever you leave untouched—that is the Ultimate Danger.
Speaking of this reminds me of the time when I practiced at Wat Doi Dhammachedi. It was early in the morning, just before the meal. At that time my citta possessed a quality so amazing that it was incredible to behold. I was completely overawed with myself. I thought, “Oh my! Why is this citta so amazingly radiant?” I stood on my meditation track and contemplated its brightness, incredulous about how wondrous it appeared. But, in fact, this very radiance that I found so amazing represented the Ultimate Danger. Do you see my point?
We tend to fall for the radiant citta. In truth, I was enthralled and already deceived by it. You see, when nothing else remains, one concentrates on this final point of focus, which, as the center of the perpetual cycle of birth and death, actually manifests a condition of fundamental ignorance we call avijjã. This point of focus is the highest state of avijjã, the very pinnacle of the citta in saÿsãra.
Since nothing else remained at that stage, I simply admired avijjã’s expansive radiance. Still, that radiance did have a focal point. It can be compared to the filament of a pressure lantern. The filament glows brightly, and the light streams out to illuminate the surrounding area. That was the crucial consideration, the one that so amazed and struck me with awe then, causing me to wonder, “Why is my citta so incredibly bright?” It seems as though it has completely transcended the world of saÿsãra. Look at that!” Such is the magnificent power that avijjã displays when we reach the final stage of practice. I didn’t yet realize that I had fallen for avijjã’s deception.
Then suddenly, spontaneously, a maxim of Dhamma arose, as if someone had spoken in my heart. How could I ever forget: If there is a point or a center of the knower anywhere, that is the nucleus of existence.
If there is a point or a center of the knower anywhere, that is the nucleus of existence...Just like the bright center in the filament of a pressure lantern. Look at that! It told me exactly what I needed to know: this very point is the essence of existence. But even then, I could not grasp the meaning. I was bewildered. A point, a center … it meant the focal point of that radiance.
I began investigating that “point” after the Venerable Ãcariya Mun passed away: If there is a point or a center of the knower anywhere, that is the nucleus of existence. Had he still lived then, my confusion would immediately have elicited this answer from him: It’s that focal point of the radiance! And then, that point would have instantly disintegrated. For as soon as I understood its significance, I would also have known its harmfulness, thus causing it to vanish. Instead, I was still carefully protecting and preserving it.
The Ultimate Danger, then, lies right there. The point of Ultimate Danger is the core of brilliant radiance that produces the entire world of conventional reality.
I will remember always. It was the month of February. Venerable Ãcariya Mun’s body had just been cremated, and I had gone into the mountains. There I got stuck on this very problem. It completely bewildered me. In the end, I gained no benefit at all from the maxim of Dhamma that arose in my heart. Instead of being an enormous boon to me, it became part of the same enormous delusion that plagued me. I was confused: “Where is it, this point?” It was, of course, just that point of radiance, but it never occurred to me that the center of that radiant citta could be the Ultimate Danger. I still believed it to be the Ultimate Virtue. This is how the kilesas deceive us. Although I had been warned that it was the Ultimate Danger, it still cast a spell on me, making me see it as the Ultimate Virtue. I’ll never forget how that dilemma weighed on me.
Eventually I left Wat Doi Dhammachedi and went to Sri Chiang Mai in Ban Pheu district. I stayed there for three months, living deep in the forest at Pha Dak Cave, before returning to Wat Doi Dhammachedi with that mystery still weighing heavily on my mind. Then, while staying on the mountain ridge there, the problem was finally solved.
When that decisive moment arrives, affairs of time and place cease to be relevant; they simply don’t intervene. All that appears is the splendid, natural radiance of the citta.
I had reached a stage where nothing else was left for me to investigate. I had already let go of everything—only that radiance remained. Except for the central point of the citta’s radiance, the whole universe had been conclusively let go. So, can you understand what I mean: that this point is the Ultimate Danger?
At that stage, supreme-mindfulness and supreme-wisdom converged on the focal point of the citta to call it to account, concentrating the force of the whole investigation on that point.
All other matters had been examined and discarded; there remained only that one small point of “knowingness”. It became obvious that both sukha and dukkha issued from that source. Brightness and dullness—the differences arose from the same origin. Why was it that one citta had so many different characteristics?
Then, in one spontaneous instant, Dhamma answered the question. Instantaneously—just like that! This is called “Dhamma arising in the heart.” Kilesas arising in the heart are forces that bind us; Dhamma arising in the heart frees us from bondage. Dhamma arose suddenly, unexpectedly, as though it were a voice in the heart: Whether it is dullness or brightness, sukha or dukkha, all such dualities are anattã. There! Ultimately, it was anattã that excised those things once and for all. This final, conclusive insight could arise as any one of the ti-lakkhaõa, depending on a person’s character and temperament. But for me personally it was anattã. The meaning was clear: Let everything go. All of them are anattã.
Suddenly, in comprehending that these differing aspects—dullness, brightness, sukha, and dukkha—are all anattã, the citta became absolutely still. Having concluded unequivocally that everything is anattã, it had no room to maneuver. The citta came to rest—impassive, still, in that level of Dhamma. It had no interest in attã or anattã, no interest in sukha or dukkha, brightness or dullness. The citta resided at the center, neutral and placid. But it was impassive with supreme-mindfulness and supreme-wisdom; not vacantly impassive, gaping foolishly like the rest..
Speaking in mundane terms, it seemed inattentive; but, in truth, it was fully aware. The citta was simply suspended in a still, quiescent condition.
Then, from that neutral, impassive state of the citta, the nucleus of existence—the core of the knower—suddenly separated and fell away. Having finally been reduced to anattã, brightness and dullness and everything else were suddenly torn asunder and destroyed once and for all.
In that moment when avijjã flipped over and fell from the citta, the sky appeared to be crashing down as the entire universe trembled and quaked. For, in truth, it is solely avijjã that causes us to wander constantly through the universe of saÿsãra. Thus, when avijjã separated from the citta and vanished, it seemed as if the entire universe had fallen away and vanished along with it. Earth, sky—all collapsed in an instant. Do you understand?
No one sat in judgment at that decisive moment. That natural principle arose on its own and passed its own judgement. The universe then collapsed on its own. Originating from a neutral state of the citta, the happening took place all so suddenly: in an instant the entire cosmos seemed to flip over and disappear. It was so brilliant! Oh my! Really and truly magnificent! Too extraordinary to be captured in words. Such is the amazing nature of the Dhamma that I now teach.
Tears flowed when I experienced it. Look at me even now! Even now my tears are flowing at the recollection of that event....
If there is a point or a center of the knower anywhere, that is the nucleus of existence.
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-
Q: In meditation, who meditates, the person or the witness?
