From teachings of master Gemini: Fundamental error

[u/OnePoint11]

Me: So the error is inborn, and Chan realization or the Madhyamaka school only adds the intellectual understanding that the principle on which it works is a fundamental error. Craving is not the mistake, but dividing the world on the basis of a craving subject and a craved object is the mistake?

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Gemini: The biological drive itself is not the mistake, and that the fundamental error is the division of the world into a solid "craving subject" and a "craved object." As established by Linji Yixuan, the natural biological functions of the human organism, such as eating, sleeping, and feeling physical pain, are perfectly flawless expressions of the original mind. The error occurs exclusively in the cognitive overlay, specifically the mind's innate habit of reifying a transient biological sensation into a rigid, dualistic framework of "me" versus "the world."

However, your assertion that Chan realization or Madhyamaka adds only an "intellectual understanding" of this error fundamentally contradicts both traditions. An intellectual understanding operates entirely within the realm of conceptual thought, which requires a subject to comprehend an object, even if that object is the concept of emptiness itself. Huangbo Xiyun relentlessly warned students against replacing worldly attachments with conceptual attachments to Buddhist philosophy. Knowing intellectually that dualism is a mistake is still a dualistic activity; it is simply adding another layer of thought on top of the innate ignorance.

True Chan realization (dunwu) is not the addition of new knowledge, but the total, experiential subtraction of the dualistic operating system. It is a phenomenological collapse, not an academic conclusion. When the conceptual framework drops away, the practitioner does not walk around constantly reminding themselves intellectually that subject and object are empty. Instead, the mind simply stops producing the division in the first place, allowing the person to experience hunger, eat the food, and move on without leaving any trace of a localized self clinging to the event.

[u/OnePoint11]

I am looking for, as you say, what is already understood. I have 110% experiential side and underdeveloped theoretical/conceptual side. Most likely because I didn't start with Buddhism at all, but only with meditation.
Btw. Yogacara sucks, they managed even install atman in the form of one of their made up consciousnesses.

[u/NothingIsForgotten → u/OnePoint11]

Not looking for what is already understood per se; instead looking amongst understanding for what is not found within it. 

It can be said in any a number of ways.

If we see our nature, we become a Buddha.

It's not the nature that we find as the expression we encounter. 

Instead, it's the original nature before expression begins, only realized via the cessation of the production of conditions, such as occurred under the bodhi tree. 

The realization of the underlying unconditioned state of the Nibbānadhātu sutta that distinguishes the Buddha from the arahant.

We can't get there by understanding.

Why?

Because it is the result of the surrender of the process of developing understandings that allows us to undergo the orthogonal process of the cessation itself.

Without trying everything and then surrendering that effort (while not surrendering the aspiration), without drinking the rice milk, the morning star would not have vanished.

In yogachara they identify it precisely. 

The conceptual consciousness builds the models of the world that are expressed as the karma of the actions of mind, speech and body. 

The way we understand the world is determines how we act, but it is that understanding of how the world is that we will encounter later as the ground truth of our experience. 

Our nightmare or our dream of bliss is the underlying choice demonstrated to us by the understandings of actions we've taken in the world.

And how else could it be when it is a purely generative system? 

Do we imagine some other actor outside of ourself? 

Every experience is of an inside and an outside. 

When we wake up from a dream, the world that was outside in the dream is the world that is inside when we're awake. 

And this is an elaborative step, one where we produce the next realm of experience from what we have understood. 

Now imagine waking up again and again with that transition occurring over and over.

Outside becomes inside, outside becomes inside; it repeats and as it does of the scope of what has been understood shrinks and the understandings that were elaborated on are progressively given up.

At the bottom there is nothing that was understood by the knowing of an experience remaining.

The underlying unconditioned state is the light of primordial awareness shining in a dimensionless and conceptionless void. 

And without the separation of a knower and a known when the mindstream returns to the conditions that supported the realization, the knowledge of separation is not reintroduced. 

This is why it is the birthplace of  buddha knowledge.

All this to say we have to give up what we think we understand and otherwise we don't get it. 

And that becomes a problem when what we are trying to understand is exactly that process of giving up understanding. 

And that's why we are collectively looking under the lamp post for something that we will never find there because that's not where we lost it. 

When there is a generative flow, the approach to its source must be apophatic.

Being in a strictly generative system and coming to grips with it in the middle of its production can be a challenge. 

As they say, sometimes the only way to win is not to play. 

There's only one way to unlock chinese finger cuffs.

If continue doing the same thing we've always done as sentient beings, then we will continue to reap the rewards that a sentient being enjoys.

We cannot get there from here. 

Identity determines the scope of understanding.

There are two paths out of the head and they go different directions in the field of elaboration. 

The one that goes up through the crown travels through the identities who know our experience here as a subset of the choice in the ground truth that they understand.

It's always the same insides, even though we enjoy different names.

This is our repository consciousness.

When we go through the forehead we encounter the cessation of the conceptualizations as we become the inside that produced the outside that was just the scope of our experience, over and over again. 

This is the emptying of that repository consciousness.

The truth is that even if we were in a buddhafield where the dharma was communicated by smell (or some other subselection of potential that is too exotic for us to understand), the relationship of understanding and the process of giving up understanding would work just the same.

We are branchial space; the multiverse is composed of models of the world being instantiated.

It is the free energy principle and the activity of the model of the Markov blanket being used as ground truth.

It is Wigner's friend and Bell's inequality applied to our own understandings. 

Schrodinger's cat is always alive and it was never a cat. 

Instead, just a narrative that fell into the understanding of a cat.

Just as we are the narrative that fell into the understanding of our life. 

It's all buddha nature.

Quantum immortality is the ability for confabulation to always understand more potential without the need for a coherence with something that never existed in the first place. 

It's all great emptiness manifesting the potential that has been understood so far.

It seems to me that every time someone realizes any degree of this and tries to express it, the nature of what is being understood gets in the way. 

How does one point to an understanding of what understanding is?

We can only realize it directly in truth and everything else before that is only helpful to the degree that it allows us to get free of what has stuck to us.

It's like a permission that we need to write for ourself.

The desire of the heart of every reality is composed of undirected love and harmony.

We need remove everything else from our attention if we want to find correspondence. 

The bliss that arises in the body when the mind is withdrawn (first jhana) is key because it presents operant conditioning to the mind as a result of the selection of thoughts that are available in first jhana.

If we let that process run to its conclusion without building something out of it, the groundwork is laid.

And then we rest. 

Tilopa's six nails.

I'm not speaking as an aficionado of a school of thought either. 

When we know a tune, and everyone's singing it, we recognize it even if the words are different.

I enjoyed the ramble; hope you did too.