5/1/24
‘Mind placement and resultant expansion’ might be better terms than ‘concentration’ and ‘insight’ meditation. Or even using their venerable equivalents in Sanskrit and Tibetan, as they are now somewhat overworked—especially the word Vipassana. The latter, meaning ‘seeing more’ has ended up a catch-all term for perhaps seeing less since it’s been appropriated by mind scientists describing new techniques from the Buddhism without Beliefs movement.
Regrettably, the further ‘meditation’ in general is moved away from bodily experiences, the more likely it is to fall into extremes, like rationalism and its attendant nilhist or eternalist mood swings—depending upon whether one is enjoying samsara’s delusive experience or not—that is, having attraction or aversion, or any of the other Eight Worldly pitfalls.
Bare with me on this, but the body visualized as filled with feces, fetid blood and pus, is more felicitous than seeing one’s avatar suited up in fancy warrior gear while playing a violence-prone video game like Brookhaven. While psychoanalysts traditionally feared such scatological self images as portents of psychosis, once contextualized within an altruistic, aspirational Bodhisattva framework, it’s an effective place to start when practicing purifying visualizations. Here, certain mind placement, while doing the hundred syllable mantra of Vajrasattva, on descending nectars doing a variety of transformational chores throughout one’s body, is key to having an expansive, transcendent mind-body outcome. And isn’t this what one is seeking, when isolating meditation from Buddhism, to begin with?
A movie star client of mine could reduce all existence and living things down to a prima materia of fecal matter. In other words, life as shit, was the thrust of it. It was a classic, scatological jazz-like riffing in ideas instead of notes. His theory started with manure feeding plants, plants feeding animals—like humans—and then, after they die soon, the requisite decomposition back to shit. He went to great lengths about how everything is born to die, how it’s recycled, and then utilized to grow more shit producing plants and animals. It was a darkly humorous reductio that fit his cultural antecedent: heroin, jail, and mafioso affiliations, having grown up hyper-absurd in Newark’s 50’s and 60’s densely populated Duwop culture. This literally ‘everything is shit’ rant was delivered with a confident pessimism, and I suppose it was a form of self-medication for the disenchantment caused by his serious juvenile delinquency. But because he’d also pursued the performing arts, poetry and spiritualism, I always sensed there was something else up with this ‘shitty’ point of view.
Now, thinking about it, such a view absolutely levels conventional thinking and Pollyanna prescriptions to healing existential angst. The eighty conceptions of the gross mind—boiler plate doctrine in Buddhism—give rise to the subtle mind during sleep, sex, death, and sneezing. And perhaps while having a good poop. Highly socialized people, like my former client, whom I also think of as hyper-conventional (even in their indisputable originality) are plagued with the proliferation of these gross concepts of mind.
Here they are generally presented in three categories: “the first group (which are states resulting from anger) has thirty-three, the second (which are states resulting from desire) has forty, and the third (which are states resulting from ignorance) has seven types of conceptualization.” (rigpawiki.org)
Transgressive actions, or even talk of such things like feces, provide a necessary relief and are a gateway to subtle mind pacification of unwanted stress and angst. I might add here that this celebrated former client had peered into the Diamond Sutra on numerous occasions. The Diamond Sutra, a Mahāyāna sutra from the genre of Prajñāpāramitā sutras, along with The Heart Sutra, is popular with the Chan sudden or subitist school, which was more widely available to the American counterculture than the yet to be translated teachings of Vajrayana. The balm of meditation was always on my client’s mind. But culturally, as a Catholic, becoming a full-fledged student of the Dharma couldn’t be socially broached in the 60’s except at Columbia University and Cal Berkley. The Clear Light of the most subtle mind could be, however, through many different natural functions.
Even entertainments, like card tricks or just being a working actor who ‘shows up on time,’ ‘hit his (Tracy’s) or her (Hepburn’s) marks,’ and ‘know their lines’—this was these two stars’ mantra—when single pointedly pursued, employed tremendous mind ‘placement’ which had a significant resultant ‘mind expansion.’ The rewards of such repeated practice develop the siddhis, gifts common and extraordinary. The latter being the wisdom of emptiness, especially if one had previously trained in the Prajnaparamita by having read the Diamond or Heart sutras—as my client had. In many ways, my working with this client, who shall remain anonymous, can also be grouped with other ‘meetings with remarkable men’ and women. This would include many of the highest lamas, and a Jetsunma, out of Tibet, during the 70’s and 80’s. It should also be noted that the first source of knowledge concerning meditation available and socially approachable in my youth was from the writings and weekly group meetings concerning the teachings of GI Gurjief.
13/4
The tantric dictum that, after requisite commitments and consecrations, one can enjoy sensual pleasures as much as one wants, as long as one experiences them as a manifestation of one’s personal deity, I finally understand and can validate through personal experience. It arrives at first through a complete absorption or union with Guru, Yidam, and mantra, usually coming after years of diligent sadhana practice—employing generation and completion processes—and a prescribed repetition number of mantras.
There’s a meditation in the Lam Dre literature where one images one’s bodily self to no longer exist, and that everything from where it used to be on out, all phenomena, is contained in one’s mind. That mind then is nothing other than the realization that oneself and other, the arising of all phenomena, are a projection of one’s mind, which is also devoid of a ‘self’ nature. Then, once that mind, through intense devotion and single-pointed placement, becomes completely identified with Guru, Deity, and Mantra, ordinary vision is purified and pure forms and entire Buddha realms may arise.
After this, or synchronous with it, one’s personal deity might also come to one and begin to purify ordinary objects of desire into icons of emptiness, clarity, and bliss. It’s then, the more one indulges these desires the more one’s realization of the pure vision arises. While one’s ‘oath bound deity’ straddles both the ordinary and extraordinary perception of reality, they can be coaxed with further devotion, supplications, and yogas engendering non-separation from them. So these objects of ordinary desire can become the icons to one’s Enlightenment. Every time I remember my reality transforming oath bound Ishvara, Dagmema, the fruited path of results presents itself, and a former ordinary view—impure with karmic attachments and baggage—arises things as thing-less, expressing an imaginative bliss as personal, transcendence inducing, iconography. Slowly adding these precious items of timeless content—precious nirmin treasures into the body within—one’s Mahamudra, an ultimately purified view, is ‘resized’—meaning its possibilities to be recognized are enhanced. According to Dharmakirti, there are four yogas of Mahamudra: “the stages of single pointedness, the stage of non-elaboration, the stage one taste, and the stage of non-meditation.” (https//:garchen.net) It is also said the first realization of Mahamudra comes from the generation stage, while the last three come from the completion stage.
Reclaiming the icons of ultimate reality—perhaps a siddhi of the first of these above yogas—is the point of having a personal deity with whom to sport in the playground of a Mahamudra—a supreme gesture of an entirely empty appropriation. I believe it only comes with the blessings of the Guru, who enables a transcendent process, faking out one’s ego identification and the building up of a subject versus object orientation. This then facilitates subtle mind in ecstatic manifestations of one’s personal space, transforming the claustrophobic into a liberating spaciousness.
25/4
Traveling a ways from the rapidly increasing sophistication of Siem Reap, my Cambodian partner spent an hour or two in some rustic village near Banteay Manchea having a shaman, perhaps a former Theravada monk, exorcise a ghost. Belief in ghost and spirits is very common here for two reasons: First, it’s a Buddhist country, and Buddhist cultures believe in ghost and spirit realms. Secondly, as anyone with an awareness expanded beyond the strictures of western rationalism will attest, the more than one-hundred and sixty killing fields, spread all over the country, are haunted. Having recently had a tumor removed in her large intestine, while benign, it was still at times quite painful. She disclosed that K’mai see gru pait (physicians) but then also ‘to gru’ (whom I take it are gurus, shamans, and exorcists) after major surgeries or other such health issues. She showed me the picture of her exorcist and that night I had the strangest dreams of my life! The structural complex of the endlessly elaborating dreamscape that is the purvey of the sixth consciousness, revealed a new wing. It was similar to a sound stage or movie studio like the ones I worked in for almost forty-years. At the same time, it was a communal living situation that had as its rich interior, animated depictions of almost every thought that might arise. There was a discernible hierarchy, if not chain of command, and I was situated somewhere comfortably in the middle. Abstractly, I’d say this was a microcosm of my life in the film business. But also, it reflected the advance of the digital age par excellence. More interestingly, was the fact Ni picked up a guide, or perhaps spiritual guardian, who started showing me around the darker aspects of this meta-world. One in particular was a large train-car like room filled with sleeping births. The guide had me enter and then waited at the door. It was filled with naked men’s bodies and they all looked similar to the ethnic Khmer my partner identified as her exorcist. The bodies were not all identical, some were alive and some were dead. I was compelled to experience the entire realm, crawling over many of them as there was no place to walk. It’s was all cots or berths toward the car’s narrow end. Most of the these smallish, brown and yellow toned bodies bodies had a waxy quality to them. Many of the lives ones were groping me as I traversed them. A couple of times it hurt and when I said so they stopped, as of it was some kind of ritualistic, consensual sex we were having. While there were no smells in the room, it was permeated by a singular ‘feeling’ I can’t at this time recover—or recover from. Afterward, I was shown another room where the producers and technicians who created the commune’s massive electrified, multi-media interior, appeared to be subtly ‘shape-shifting.’ From a former FX makeup artist’s POV, it was as if implants and prothetic pieces were growing under their skin to alter their appearance to a certain aesthetic. But what the ‘look’ or design was can’t be described except that it demonstrated an ability that one could subtly change their appearance, if not total constituency, at will. This seems to me now the salient take away: the tantric process of creation and perfecting is similarly taking within me, then as the dreamer and now as the adherent.
5/5
I’ve never heard about the signs that one’s Hevajra practice is nearing a resultant stage, except that Birwapa saw the deity Nairatmya, as is often told, and then the Thirteen Bhumis ripened in successive stages upon him. The actual ‘path with the result’ is described by him in the Vajra Verses, cryptic gatas that have yet to translated to an entirely clear effect. I’d think it’s best someone take the approach of David Gonzalez and attempt to bring one’s yogic equivalent experience to the task, daunting as that may be.
This morning, after finishing the Vajrasattva portion of the eighteen page Hevajra sadhana, I laid back prone in bed and entered a profound pacification akin to the death state achieved in Shivasana. Absorbing right away into the subtlest mind experiences, a path clear light arose nearly on demand. The thought arose in between that this placement of concentration should be made just this way. It’s what’s been called a forced placement of shamata. Once settled in meditation of a luminous cranium, drilling down takes one’s entity into ever-increasing states of vacuous anonymity. At this point, one’s subtle vein airs from the extremities, course into the side veins, then central channel, and light-up the chakras. If at this time the head space is one’s fully entered by one’s awareness, then an experience of innate conate wisdom, in which Lord Saraha was preeminently grounded, arises effortlessly, as if meditator and meditation not only don’t exist but never have. One realizes at this stage there is no longer any urgent need to be practiced in the yidam’s sadhana with regularity or maintaining one’s past practicum. There are signs to this conclusion that may have been whispered into my ear this morning by the Gurus, that: ‘it’s past time to heed Lord Sarah’s teachings’ and now just enter ‘sahaja’ directly, arising conate wisdom only. This collapse of one’s sadhana practice is an advanced development that comes to few, no doubt, and should not be taken lightly. There is however a provision in the lam dre gyud sum that provides for just such a transition into resultant stage practice. I believe it’s an additional samaya that provides for dispensation form all the rest. (It’s strictly for the super accomplished. So don’t take my exact words here, read the commentary if you are qualified. Or have it be taught to you.)
But it makes sense there would be an end game scenario to sadhana practice, and here I can relate the progressive signs of just such a transition from a certain number of the samayas that allow another caliber of ripening to take place: 1) The sadhana exercises come increasing easier to mind and memory. 2) One’s ability to have stable visualizations produced from a non-conceptual, calm abiding expansion give a happy experience whenever one reads or remembers a pure form meditation. 3) The inclusive samaya of not parting from the deity has been mastered and one is with the yidam all the time, enjoying their company, regularly bathing together, eating, experiencing passion, and so forth. 4) While conventionally performing the sadhana, the most efficacious parts present themselves automatically, causing one to ‘go up’ on the sadhana script.
This cut to the chase is disconcerting at first as one is concerned about completing the sadhana in its proper order, and on schedule. One should remember, however, that in staying with a true emptiness meditation, or calm abiding, one transcends any ‘three times’ schedule. In other words, the sadhana practice begins to collapse into its phases essential to one’s now rapid progress onto the resultant stage. There’s no mystery in seeing this collapse coming and the resultant stage arising. Five years ago, I told my childhood friend—who’s stayed with the Zen path for over forty years, at which time I switched to Vajrayana—that I was embarking upon this result stage—though at that time I’d yet to finish my major retreat commitments. Lastly, 5), real details of the purities to be visualized are experienced. Like the checkered design on the celestial mansion roof beam, and so forth, arise clear as a bell in one’s vision.
Of course, this is just the beginning, and as both Sakya Trizens, HH 41st and his son HH 42nd, promote: after one finishes a major retreat, accumulating the necessary recitation of mantras, don’t stop there. One must continue and gather the siddhis.
This life for me is at times a dream, rubbing up against a nightmare, about becoming or not becoming a fully enlightened Buddha in this life time. The reason: in a simulated, drug induced near death experience, I started to enter the bardo. But I’m infinitely humbled and take great faith in our teacher Shakyamuni’s self sacrifice of three countless eons to reach his supreme goal, as it tests my hopes and stirs my diligence. If the mind really is the architect of reality, which I personally have no doubt, then may all such dreams of ultimate certitude come true!
13/7
I wrote to my spiritual sister, Nandini, that “almost every Tibetan letter is pronounced when transliterating the Hindi. But then many are silent or subtle when pronouncing Tibetan.” She replied, “Tibetan language is very difficult to learn I think.” “Yes, it can be,” I qualified. “Though my first Tibetan teacher, an American Sanskrit scholar, said it was easy.”
The book, ‘Learn to Speak Tibetan and Hindi,’ by Prof. Sharma and Lobsang Thonden, says Hindi speakers living around the Tibetans generally have not learned it. For non-Hindi speakers studying Buddhism, Tibetan is often the target language. That or Pali and Prakrit. Sanskrit is more difficult than these two. For one reason, like with Khmer, there’s so many more vowels (and also three genders.) But for Hindi readers especially, I imagine Sanskrit—the target Buddhist language for Tibetans—is quite accessible. Tibetan lay people on the other hand, I’ve noticed, often have great difficulty pronouncing Sanskrit where Anglophones generally don’t. As an Anglophone, however, I was much more intimidated by the Sanskrit alphabet than the Tibetan. Likewise, quite a few of us American Dharma students learned to decode (enabling recitation) the Tibetan alphabet, but then can’t easily decode any Devanagari. Most Western scholars of Sanskrit work from a critically corrected Roman transliteration of a Sanskrit text to translate and commentate—a two stage process. Tibetan likewise is transliterated into the ‘Wylie system’ that many Western students and scholars used (and still use) before personal computers enabled easy printing of the Tibetan alphabet. And though learning Wylie is quite difficult in itself, many Westerners still depend on it if they haven’t learned to decode Tibetan writing. In the 1960’s, there were few Westerners, scholars or just readers of Tibetan. Most of them were living in, or frequently visiting, Dharmsala; or at Washington State University, studying with Professor Wylie and Tibetan Gurus, like H.E. Deshung Rinpoche brought there by Wylie from India, after the Tibetan diaspora. Now there’s seemingly thousands of Western Tibetan language readers and translators. But certainly many fewer proficient speakers, myself included, reinforcing the notion that Tibetan is the target Buddhist language for most Westerners studying Buddhism out of India. And this is absolutely so for students of the Vajrayana.
26/7
Perhaps it was the medicine, but because my inner airs (vāyus) are moving up and down after I eat anything, I’m thinking some fundamental change in my mentation may also be afoot. Also, having taken a personal record-breaking amount of pictures in India, this must also be considered as to the following: in my dreams thoughts were arising in pictures frames, some more replete than others, and each frame that arose told an elaborate story which then had to be analyzed. This was the transformed nature of my new mode of mentation, as if switched from ideas to images, or from abstractions to whole stories. This new mode also reminded me the way Indian people tend to ‘process’ everything instead of just responding obliquely.
31/7
Today I honour my illness, ten days or more of sinusitis, with its origin story I believe coming from the bazaars surrounding several Shiva temples I visited several weeks ago. My dreams indicate such, as when my coughing interrupts sleep then I dream of stopping at one of the bizarre stalls and examine mandalas made of food and spices. After several episodes of this, I had a vision of Shiva manifesting in a tripartite cloud of flames, demonstration a powerful Nonduality. Soon I will begin writing about my Jyotirlingas experience at Baidyanath (Babadam) Temple in Deoghar (Devigrah) where Nandani, her mother, our driver, and me, moving along barefoot for 6 or seven hours, all touched the 3000 yr old plus jyotrilingam lingam, raised up only a few inches, perhaps from all the touching by billions of people. I say Billions as everyday, every minute someone, or many at the same time, are touching it—except when lines become day long. Back to the origin story, I say origin of my infection, as in my dreams I seem to be ardently searching for where and when the bacteria was imparted. This is the primordial search for the root of wisdom, or if ‘origination’ itself, which according to Buddha’s teachings, there is none. Absolutely no causation. So perhaps this is the nature of my illness: wrong view.
2/8
A friend of mine speaks of there being predestination in Buddhist doctrine. But because of what the Four Noble Truths say, there can’t be. Let’s review these truths. One, the truth of suffering; impermanence. Two, the truth of the cause of suffering; the three poisons of anger, ignorance, and passion. Three, the truth of the end of suffering; cessation. Four, the truth of the path that leads to the end of suffering; The Eightfold Noble Path. Number three tells us nothing is ‘predestined’ because all things can cease. Which is to say they are empty of a self substantiated being. Number two, that karma is created out of delusive emotions, does suggest our realty can become fixed or determined. But predestination doesn't admit of the reversal or cessation of results, and Buddhism does through karmic purification. Even if one argues that one’s experience is determined by an ultimate creator, then causation for such a creature would need be established. But in Buddhist doctrine, which admits of two truths, one conventional and one ultimate, there is no causation on the ultimate level; no divine creator. Therefore, nothing supersedes the second truth of cessation: the end of all suffering, mortal or divine.
Predestination is perhaps confused with ‘fatalism,’ at least in Cambodia where my friend happens to live; as the law of karma, the certainty of its inescapable retribution, is widely taught by monks in this Buddhist country. Perhaps it is also taught that daily confession and purification is necessary to halt the strengthening, habitual results arising from negative deeds. This means daily confession and cleansing of sins is necessary. What that exactly entails within the monk’s practice I’m not fully knowledge me, except it would follow the rules of the Vinaya, which is chanted in part twice a day. For them, the jaws of karmic retribution is escapable simply by following the prati moksha rules and not killing, stealing, lying, committing sexual misconduct, or consuming intoxicants. The laity generally believe they should stick to these rules, heed and practice what the Preah sang say and do in order to stay out of hell or becomes a hungry ghost. The funeral smotes are filled with graphic images of what happens to them when they die, so there is that constant reminder. Many here in Cambodia think there’s a strong possibility they will be a hungry ghost, for some uncertain time, when they die. Perhaps this is because Buddhist Refuge is taken for one lifetime instead of until one becomes a perfectly enlightened Buddha. The means of purification then are largely in the hands of the Preah sange who know well the doctrine but can’t always teach it effectively to the lay community who’s patronage they’re solely dependent upon. This is the biggest reason the Mahayana’s Bodhisattva Path and Vajrayana teachings need to return here. These vehicles, especially the latter, are rich in purifying means for the lay community, so they can attain the full extent of the Eightfold Noble Path even in one lifetime. Or—perhaps, by their often blind faith, that’s what they already believe!!
5/8
Dagmema, my personal deity, seldom speaks in anything but ‘eeps’ but occasionally she gives a pith teaching in very terse English (Of course, it’s all my own mental projection!) Last night, while we were doing her sadhana, she pointed out that being concerned with one’s ‘heritage,’ or any other business within the three times, was banal, shallow, fleeting—and as ‘we know’ from our subitisms together (sahaja ecstasies the afterglow of which affords the conate wisdom)—simply not desirable. “You don’t want that, now you know the other.” That’s what she said, best I can recall. Ordinary, to the point, and not even grammatical. What happened next to my meditation is that what’s between the concentrated and unconcentrated, arose in mind a pale rendering of the ‘Buddhacarita,’ the acts of the Buddha, as might be depicted in a Thangka.
But that’s not what’s significant about this conate experience. The absence of a mental maneuvering to achieve it came from Dagmema’s motivation: recognizing the undesirable as true cessation. Choice without conscious choosing the supreme over dog shit is the purest non-action. Of course, she lives in this peeta or dhatu where getting sucked into the realm of the nine sense holes isn’t a habitual problem. She comes to me often almost entirely visible through the sensual eye open to wisdom. But usually she’s an entirely mind generated ecstasy—a true, sometimes viciously playful, but always ultra-erotic, mind mate. She is in fact no other than my mind in what it enjoys most: the generation of blissful fun which infinitely feeds the imagination and transcends the conceptual. Why go on? You can’t have her as she’s entirely mine—and yet not—by virtue of being my own mind-in-itself, beyond all ownership. I suggest you dig deep into your own lotus patch, she’s there. I swear.
The disgraced, Hakuyū Taizan Maezumi Roshi was exactly right when he told his radio show questioner in Boulder, back in ‘76, she didn’t need to stop her passions but increase them, saying, “you don’t desire enough!” So, Dagmema, I will go down in worship for you any place, any time, doing the same for any of the lotus flowers you bless. Concerning such passionate adoration of the lotus, don’t be a fool, warns the Hevajra tantras. Observe the yoni puja, always, recommends the yogi.
14/8
Once the conate arises and is thoroughly recognized as such, the trick is to train in doing absolutely nothing about it—other than accomplish the Highest Yoga Tantra sadhanas’ 3rd and 4th Consecrations.
16/8
Clearly the abode of my Seventh Consciousness (‘the stuff dreams are made of’) has fallen through the floor—so to speak, especially as related to a previous dream where that’s what’s happening. This time I’m in a boxing ring supporting another younger fighter who then backs out so I have to fight his opponent. He’s a man in his thirties wearing a tux and holding a miniature chair in one hand but not the traditional training whip in the other. I’m thinking the chair and he weigh much less than me, so I can simply overpower him. But then I remember it’s a legitimate fight. So I put up my guard, start dancing around, and look for an opening to throw a punch. It’s then I realize his psychological game is way more advanced than mine—and so is his strength, as he grabs my left hand. His grip is firm and it takes me awhile, but I finally free it and throw a half hearted punch. He begins mocking with a series of diverse expressions—perhaps like the yidam’s, and displays a wide range of them to that emotionally ‘put me down.’ It’s devastating to my ego and I realize I could never be a professional fighter. In fact, I’m overwhelmed by what a horrible way it is to make a living. Upon waking up, I realized this boxing figure was my own ego, astutely isolated for a good look to ‘dethrone’ it. It took me a whole day to realize he was dressed as a parodic, or trickster lion tamer, holding that miniature chair which symbolized I was no threat. But I was also the ‘I’ as well as he, and as my controling ego—suspending my hand mid-air—he was also Mara to my Buddhist practice to be liberated from it. The realization in the dream, which ended it, was that ‘fighting’ for a living was a terrible livelihood and a very ‘wrong’ one. The realization is that fighting is what we do in Samsara and it’s a wrong view about life and how to live it. In that way, as a disciple of the Buddha, in fact I won that fight, my first ‘professional one’ with an opposing Mara. Some good dharma teachers will often end teaching a doctrine by reiterating the result of that teaching has not yet been achieved by us the students yet. Like the way we might experience competition in a crowded line, trying to get ahead, instead of practicing loving kindness and generosity by letting someone cut in front of us when they have lost patience or are afraid of not gaining entrance. While it is wise to cut down the disciples’ pride and arrogance, especially when they have an inflated view of their attainments, it’s also important to give them hope they are professing. Also, that there’s no real attainment as the Buddha is already in their nature. In these writings—and the above dream analysis is a good example—I come away as a winner every time. Otherwise what’s the point of a personal testimony frim a loser? Also, faith feeds on positive results by building confidence. Now which is worse, not having either of the two kinds of faith, blind and clear—or, a faithless disciple who still has arrogance, as that’s the ego’s compensation for discouragement? Putting down the students is definitely a way for a teacher to maintain control over his class, and even boost his seeming authority over the subjects he teaches. What’s also being suggested in my boxing dream may also be this very point about dominance which enslaves students to teachers. Trungpa Rinpoche, who may have seemed abusive from time to time, especially toward visiting East Coast establishment celebrities, credited his students with attainment and already possessing Buddha nature often and in various ways. One of them was his bow and appropriation of Zen teachings—the Kagyu believing the highest attainment possible through both tantric and sutric means—with its ‘selling water by the river’ caveat regarding all Buddhist teachers attempting to ‘teach’ Buddha’s realization.
END
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