hehe thanks 
Updated slightly (the front has also been cut short bcos as it
became too long to be displayed):
The fundamental point here is that, without liberating from the
basic dualistic assumption of subject-object, you will always be
trapped in tanha (desire), and the 2nd noble truth states that
tanha (desire) causes suffering (such as lack, fear, anxiety, and
dissatisfaction, etc).
What kinds of desires? There are three kinds. Desire for sense
pleasure (kama tanha), desire to become (bhava tanha) and desire to
get rid of (vibhava tanha).
The problem is that when we desire something, lets say sense
pleasure, the more we seek, the wider we split the subject and the
object (and as you know there really is no subject apart from
object), the more painful and dissatisfactory it is. We then become
discontent with life as it is, we cannot see that what is arising
now is already self-perfected as it is, we cannot see that all
there is is simply conditioned arising -- and a perfect expression
of our primordial nature, our Buddha Nature.
Similarly, if something unpleasurable arises, we try to widen the
gap between subject and object, we try to shut off, manipulate, get
rid of the undesired object from a phantom subject (you) which will
not work because there is really no such thing as a subject-object
split. And because it can never be done, the more you try to avert
it, the more suffering and dissatisfaction you experience.
In reality, there only is the universe manifesting as it is in
itself, conditioned arising, a mere happening that happens to
no-one. Whatever arises at that moment, is as it is. If pain
arises, it is not 'your pain' from 'your body'. The universe is
pain and it is happening to no one because there is no self apart
from manifestation.
And the problem of clinging to a desired object then becomes that
it is ultimately impermanent, and there is no way that a 'subject'
(which never existed) can grasp onto the 'object', since it is
empty and ungraspable (utterly transient and ephemeral), being
merely only conditioned arising, the aggregation of causes and
conditions, and having no reality apart from it.
If you see a colourful flower and a dog and an insect too sees it,
you and the dog and the ant are not going to see the same things.
The dog is only going to see black and white. Why? Because the
nature of the flower is Empty -- there is no graspable 'Essence of
Flower' or the 'Flowerness of the Flower' -- Flower is empty of any
inherent existence, being only conditioned arising, merely the
aggregation of causes and conditions, and having no reality apart
from it!
Whatever arises is the whole universe manifesting as that moment.
Know that the universe is giving its very best for this moment to
arise. All conditions and causes are just right for the birth a
moment of manifestation. When this is understood, the 'conditioned
arising' is really unconditioned, all spontaneously arise.
If we can understand the the nature of the object we are seeking is
in essence empty of any inherent existence, being merely
conditioned arising, and that the subject-object relationship is
false, there will be complete resting and contentment in the moment
of arising. You will not fall under the false dualistic
relationship of a 'subject' trying to manipulate the 'external
universe', trying to get away from or stop/manipulate what is
presently arising, trying to get something better than what is
here, trying to shut off yourself from the world, etc.
It is seen that all there is is conditioned arising -- that what
you are is simply the scenery, sound of bird chirping, sound of
keyboard typing, words appearing on the screen.. there is no
observer apart from the observed. As Buddha said, in seeing, only
the seen, no seer. In hearing, only the heard, no hearer. (this
goes for all other six senses including thinking) And the seen, the
heard, the felt, the thought, the taste, all are simply conditioned
arising that is empty of any fixed forms, shapes, attributes, etc.
Emptiness that has a luminous heart giving rise to infinite
potentiality. And that is your nature.
So Buddha Nature is not one! There is no 'The Absolute' but all
moments are a reality/'absolute' in itself! (just like there is no
'Essence of Flower', only conditioned manifestation according to
causes and conditions) Because Buddha Nature really is the manifold
-- the whole universe, everything, as conditioned arising that is
empty and never fixed, everchanging. Yet it is not many either!
Because all that is inseparable in One Taste, being all the
manifestation of our pristine awareness, and being an inseparable
wholeness, also known as One Reality or One Mind but really it does
not have a single nor multiple realities because its nature is
empty. (See the recent topic, the last few posts,
A nightmare)
There are lots of various descriptions of our Buddha Nature -- all
pervading, brighter than a thousand suns, mirror-like,
indestructible. And all conditioned arising is an expression of the
unconditioned Buddha Nature. All that is arising is the Buddha.
They are all your pristine awareness at that moment with its nature
empty -- never the same and never remain (having no existence and
reality apart from conditioned arising), nothing apart from the
crystal clear manifestation of appearances. Completely and fully
real and gone.
A bird is chirping happily outside... just that sound. The whole
universe is just that sound. Completely real, but never staying...
gone as it arises. Merely a conditioned manifestation that is
empty.
Just like patterns of clouds appearing in the sky -- they are all
conditioned arising.
...We call it weather, but what
is it really? Wind. Rain. Clouds slowly parting. Not the words
spoken about it, but just this darkening, blowing, pounding and
wetting, and then lightening up, blue sky appearing amid darkness,
and sunshine sparkling on wet grasses and leaves. In a little while
there'll be frost, snow and ice covers. And then warming again,
melting, oozing water everywhere. On an early spring day the dirt
road sparkles with streams of wet silver. Sowhat is weather other
than this incessant change of earthly conditions and all the human
thoughts, feelings and undertakings influenced by it? Like and
dislike. Depression and elation. Creation and destruction. An
ongoing, ever-changing stream of happenings abiding nowhere. No
real entity weather exists anywhere except in thinking and talking
about it....
...Now, is there such an entity as me or I? Or is it just like the
weatheran ongoing, ever-changing stream of ideas, images,
memories, projections, likes and dislikes, creation and
destruction, that thought keeps calling I, me, Toni, and thereby
solidifying what is evanescent?...
...How are we to come upon the truth if separateness is taken so
much for granted, feels so commonsense?
The difficulty is not insurmountable. Wholeness, our true being, is
here all the time, like the sun behind the clouds. Light is here in
spite of cloud cover.
What makes up the clouds?... (see
Emptiness and No-Self)
All gain and loss is also simply that -- conditioned arising. The
sense of a 'controller' is let go of, no 'self' is in control. This
does not mean we must not exert effort to get good exam results (we
must exert our fullest effort), it just means that gain and loss
must be seen as conditioned arising.
Practice is about losing oneself and all merely happens as if 'you'
never existed. One must eventually undergo a complete psychological
death, and be completely dead in the living. As the saying goes --
die before you die. At that moment, deep dreamless sleep where the
self completely subsides, is no longer different from conscious
state. There is no more attachment, no more unwillingness and
grasping to the need to 'exist' consciously. One requires
fearlessness to dissolve this habit of 'self-preservation'... and
when that is done, samatha and insight becomes one.
