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  1. This last part of what you are saying. " And that normal daily living is exactly the same as the clarity of the highest meditation, and that different states is really just an artificial view from the perspective of "local" self/mind." can I also say this is residing? Seeing past all the layers or levels and realizing that it is all the same, that self is really just residing in now? I'll try defining what I mean. Maybe we can find a middle ground or you can tell me what you think and what equivalent there is. When I say light level, I think that's a little hard to define but
  2. Thanks for answering Doug, I do have questions .I always have a little hard time with different terminology and relating it to what I understand, so if you could, can you use the words universal mind and light level in your description? For example, what you described at 3.8,3.9 sounds like residing to me. 3.12, to me seems to be talking about a differentiation almost of the surface self and a universal residing now. Where the universal consciousness is ever present and now, and at the surface there is the acting. 3.14 also sounds like residing but now a more clear version of it. What do you
  3. I have some questions, I hope you don't mind if I basically go through the definitions and ask about them. Starting with these three: 3.8. jāgratdvitīyakarah The waking state is another formation of his real nature of consciousness. 3.9. nartaka ātmā The dancer in this field of universal dance is his self of universal consciousness. 3.10. raṅgo’ntarātmā The player is the internal soul. If 3.7 was similar to emptiness of self. Would 3.8 be talking about residing at a light level? Then would 3.9 and 3.10 be talking about starting to realize sel
  4. So when he says 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 Tathágatas themselves. That is the reason that it is known as the One Vehicle " this means that he is saying that the reason that only Buddhas have attained One Vehicle is because they have realized that actually there are no vehicles, meaning that everything is just image-like or no duality and that there is just residing?
  5. In chapter 7, there is this paragraph: 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
  6. Read through chapter 5, here's my summary of it. In the beginning he states the difference between the out flowing evil and the non out flowing good. Essentially the difference being with the discriminating mind (due to it discriminating) causing the evil out flowings and the intuitive mind through realization of Noble Wisdom causing the non out flowing good. The next part of chapter 5 is about categorizing the local mind into different parts (the sense minds, the discriminating mind) he explains there function and the relation they have with each other. The third part of chapter 5 is talking
  7. is the realization/clearing of universal mind also Noble wisdom? I mean, when one realizes universal mind more through clearing, is that considered Noble Wisdom or just a understanding that comes through Noble Wisdom?
  8. So perfect knowledge would correlate with being a player in the game but Noble Wisdom is more about being it? Or is it just a seperation of clarity in regular mind vs clarity in universal mind? And how about my other question of universal mind and Noble Wisdom?
  9. In chapter 4, it reads I think pretty straightforward but there are some questions I have.There's this passage: Perfect-knowledge (jnana) belongs to the world of the Bodhisattvas who recognize that all things are but manifestations of mind; who clearly understand the emptiness, the un-born-ness, the ego-less-ness of all things; and who have entered into an understanding of the Five Dharmas, the twofold ego-less-ness, and into the truth of imageless-ness. Perfect-knowledge differentiates the Bodhisattva stages, and is the pathway and entrance into the exalted state of self-realization of N
  10. Reading now into chapter 3, here's what I got from the first paragraph. 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 no
  11. Reading through it now, and I have some questions. In chapter 2, it seems to be talking about the dualism again but in a focused way. Specifically why certain views that are based in dualism are not true and in the end it all has no substance. What do you think? And would there be a point in talking about what you shoudn't hold as your views when you can directly experience what is true through knowing? I am confused about some phrases that are used though. For example there is this passage :"they do not recognize that the objective world rises from the mind itself; they do not under
  12. How about some of the next chapter. Chapter IX The Fruit of Self-Realization Mahamati said: Blessed One, tell us about the sustaining power of the Tathágatas 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 Tathágatas 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 fai
  13. The first paragraph is talking about holding onto something, like the want to help all beings, so you can go on to be truly enlightened instead of cessation.But I don't know if he's talking about a state that is after the ceasing of the mind or during the realization of ultimate reality. Second paragraph speaks for itself and is warning that suppressing the mind/the fears and issues in the mind, is not the same as clearing out and getting rid of those obstructions. I'm not to sure of the third paragraph but I think it's talking about the people who seek enlightenment t
  14. 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 facu
  15. I'm not too familiar with some of these terms that are being said but here's what I think. Here: The religious teaching of the Tathágatas are just like a potter making various vessels by his own skill of hand with the aid of rod, water and thread, out of the one mass of clay, so the Tathágatas by their command of skillful means issuing from Noble Wisdom, by various terms, expressions, and symbols, preach the twofold ego-less-ness in order to remove the last trace of discrimination that is preventing disciples from attaining a self-realization of Noble Wisdom. He's saying that t
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