mind

what is your mind?

the negativity of suffering and mental unease is what causes bodily and mental disequilibrium.

that which binds the mind is the negativity of the flaws, and by it the mind is bound such that it cannot engage in the experience of real objects.

because there is no thought previous to the name

an equal delight in all things

the appearance of form to the eye consciousness is a form of appearance that occurs by virtue of linguistic latent potentialities.

imputed entities are of two types, those that do the labeling and those that are labeled by them.

the mind constantly whispers to itself what it wants.

how is it that you reject the known but not the knower?

mind knows things of which there is no other direct consciousness.

white and black clouds both obscure the sun.

your hated enemy is mind, and your beloved friend is also mind. understand that this mind is empty and not made out of anything whatsoever.

both self and other are mind.

recognize that your mind is not myriad thought formations but is dharmakaya, and that it remains lucid and thought-free like the flame of a butter lamp unmoved by the wind.

once you realize that your mind has no identity, that itself is the awakened state.

white clouds that drift through blue sky, changing shape constantly, have no root, no foundation, no dwelling; nor do changing patterns of thought that float through the sky of mind.

you do not realize it, but it is your thinking that creates your own body. without this thought process there is no body consciousness -- which is to say there is no body at all. my body exists for other people; it does not exist for me; there are only isolated points of contact, impulses of touch which are not tied together by thought. so the body is not different from the objects around it; it is a set of sensations like any others. your body does not belong to you.

appearances, sound, and phenomena are your own mind. there are no phenomena apart from mind. mind is free from birth, cessation, and formulation.

it is the mind fixated on objects that causes samsara.

only phenomenal objects can appear to experience, the sentience experienced is the nominative 'i' apparently experienced by the accusative 'me'. experience (passing sensations) can only occur in a time-sequence, but the sentience experienced is itself intemporal.

there is no such object as sentience: it becomes a supposed object only when you think you are a being.