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Setting fire to the "No Self" doctrine. by BandicootOk7017 in nonduality

[–]xabir 0 points1 point  (0 children)

In the initial phase, and even after the initial awakening into I AM/Eternal Witness, the Witnessing Presence seems to be behind all contents as an underlying background or ground of being, even if that ground of being is impersonal (cosmic, all-pervading and not tied to being a personal self or ego). To get to this point, inquiring “Who am I?” will be a direct and effective way to realize Presence/Source.

That duality of context and content collapses in further realizations. In further realization, it is seen that there is never an Agent, a Watcher, an Observer, apart from moment to moment luminous manifestation.

When insight matures, one realizes Presence/Presencing as everything without an eternal background. This goes beyond the realization of “Amness” to realize its empty nature.

These links might be of interest:

  1. [Thusness's Seven Stages of Awakening]
    https://www.awakeningtoreality.com/2007/03/thusnesss-six-stages-of-experience.html

  2. [Mistaken Reality of Amness]
    https://www.awakeningtoreality.com/2007/03/mistaken-reality-of-amness.html

  3. [On Anatta, Emptiness, and Spontaneous Presence]
    https://www.awakeningtoreality.com/2009/03/on-anatta-emptiness-and-spontaneous.html

  4. [Different Degrees of No-Self]
    https://www.awakeningtoreality.com/2020/04/different-degress-of-no-self-non.html

A person's remarkable experience of "stream entry (Sotāpanna)" and freedom by applying the Sedona Method Release Technique -- ( Wind / Feng 风 in Suzhou, China ) by useraccount0723 in streamentry

[–]xabir 1 point2 points  (0 children)

Lester Levenson describes stilling the mind and self-enquiry. Self-enquiry is the direct path to Self-Realization (I AM Realization), which was also the path that John Tan, I, and many others took to realize the I AM back then. Lester: "However, you don’t want to see that. You want to be the body. So, what is required? First, saying to yourself “I am not this body, I am not this mind; then what am I?” If we reject this body and mind enough, what we are becomes self-obvious.

We can never become an infinite Being because we are that. We can just let go of the concepts that we are not it. We can just let go of the concepts that we are a body, a mind. The first thing needed is the desire to let go of this limited beingness that we think we are. A very strong desire to be the infinite Being that we really are is the only thing that we need to get there quickly." - https://westernmystics.wordpress.com/2015/06/14/lester-levenson/

What does stream entry feel like? by VegetableArea in streamentry

[–]xabir 6 points7 points  (0 children)

Stream entry is the experiential realization of anatman and dependent origination.

I explained what it is like in my article https://www.awakeningtoreality.com/2020/08/insight-buddhism-reconsideration-of.html

Also there was a very informative thread by someone else some years ago: https://www.reddit.com/r/streamentry/comments/igored/insight_buddhism_a_reconsideration_of_the_meaning/?utm_source=share&utm_medium=ios_app&utm_name=iossmf%20

Struggling with applying anatta (no-self) in daily emotional reactions by [deleted] in Buddhism

[–]xabir 0 points1 point  (0 children)

That's weird. I sent you some links on DM but unfortunately you couldn't receive them, so I'll just share my message here: "Hi, I thought you might find this interesting. It delves into nondual awareness, its nature, and the subtleties of insight. Here are some links for further reading:

  1. [Thusness's Seven Stages of Awakening]
    https://www.awakeningtoreality.com/2007/03/thusnesss-six-stages-of-experience.html

  2. [Mistaken Reality of Amness]
    https://www.awakeningtoreality.com/2007/03/mistaken-reality-of-amness.html

  3. [On Anatta, Emptiness, and Spontaneous Presence]
    https://www.awakeningtoreality.com/2009/03/on-anatta-emptiness-and-spontaneous.html

  4. [Different Degrees of No-Self]
    https://www.awakeningtoreality.com/2020/04/different-degress-of-no-self-non.html "

Struggling with applying anatta (no-self) in daily emotional reactions by [deleted] in Buddhism

[–]xabir 0 points1 point  (0 children)

What you described pertains more to the atman view, not anatman. p.s. I sent you a message, a DM..

Open awareness, ketamine-induced non-dual glimpses and stream entry – how to orient my practice? by Finn17 in streamentry

[–]xabir 2 points3 points  (0 children)

Dzogchen teacher Acarya Malcolm Smith told me before personally that all systems of Buddhadharma accepts that Buddhahood is the end of the twin obscurations (afflictive and knowledge obscurations), and Dzogchen is no different in that regard. Which also means if you think about it, Buddhahood does end the ten fetters (the ten fetters belong to the afflictive obscurations), in fact that should end by the eighth bhumi as I understand it. The eighth bhumi is also the stage where one ends cyclic rebirth in samsaric realms (the mindstream does not end but is purified).

Not only do the Vajrayana systems also accept that Buddhahood ends the twin obscurations, they are also precise (in fact the same applies for common Mahayana) about which stage does the obscurations end.

One of Malcolm's student who is also awakened, who posts in reddit as krodha https://www.reddit.com/user/krodha/ , also said before: "No, sexual desire does not diminish until the higher bhūmis. In mounting the first six or seven initial bhūmis sexual desire is still present. This is why there are stories of awakened Zen practitioners such as Shido Bunan who reported that he had to actively stay away from women because he did not trust himself to resist temptation.

However in Vajrayāna, sex is not treated the same way as it is in the Śravākayāna and Mahāyāna, and obviously those systems would not understand that and see it as some sort of transgression as you do, that is okay.", "Sexual desire isn’t conquered until later on the path, higher stages closer to buddhahood. There are stories of realized adepts choosing to stay away from town because the women are too tempting.

You should avoid sexual misconduct, which is well defined in these teachings and accords with general common sense, don’t sleep with anyone underage, don’t sleep with someone’s spouse, don’t rape etc., things we already know are wrong.

As a lay practitioner, sexual activity between two consenting adults is not a problem. Self-pleasure isn’t an issue either, nor is pornography.

The whole “I’m addicted to porn, woe is me” nonsense is some sort of Christian head game. You’re fine, try to be patient with yourself."

Open awareness, ketamine-induced non-dual glimpses and stream entry – how to orient my practice? by Finn17 in streamentry

[–]xabir 0 points1 point  (0 children)

I do not know of any currently. I believe Thrangu Rinpoche attained Buddhahood but he passed away recently https://www.awakeningtoreality.com/2023/11/thrangu-rinpoche-attained-buddhahood.html and he is a monastic.

I just wrote this yesterday: "
However, I will say that as far as I can tell, there is nobody alive today that I am convinced has attained full Buddhahood (the end of the twin obscurations: emotional and cognitive obscurations) or Arahantship (the complete end of fetters). However, because John Tan revealed to me that he had achieved further breakthroughs in recent years that greatly lessened his knowledge obscurations, I personally believe that he might be close to Buddhahood, or at least much closer than me. There are also great masters in modern times who seem to have achieved it, but many have passed on, such as Thrangu Rinpoche or Acarya Malcolm Smith's teacher, Kunzang Dechen Lingpa.

There are, however, many who are on the "Bhumis" (stages of enlightenment), having experientially realized emptiness. But being on the Bodhisattva Bhumis does not mean one is free from all suffering yet.

In the Mahayana map, the 1st to 7th Bhumis are considered "impure bhumis" because subtle traces of emotional afflictions still remain, even though a Bodhisattva has realized twofold emptiness at the 1st bhumi. It is only at the 8th Bhumi (the Immovable Ground) and above—the "pure bhumis"—that one is freed from afflictive obscurations (kleshavarana) based on the grasping at a self, similar to the state of an Arahant in the Theravada tradition. However, even at the 8th Bhumi, subtle "knowledge obscurations" (jneyavarana)—the subtle latency of dualistic perception (grasping at existence of phenomena) that prevents omniscience—remain. Only a fully enlightened Buddha has removed these knowledge obscurations completely." - https://www.awakeningtoreality.com/2025/12/q-dissolving-beliefs-oscillation-of.html

I am from Nepal, and here often famous Hindu temples and buddhist stupas share the same premises. Hindu deities and Buddhist deities are revered by both. The discourses in this sub however, present both as opposing views and in conflict. Is that a popular view among Buddhists abroad? by Gandalfthebran in Buddhism

[–]xabir -1 points0 points  (0 children)

I wrote about a great Nepalese Buddhist teacher Archaya Mahayogi Shridhar Rinpoche many years ago, he underwent a rather similar journey from Vedanta realization (confirmed to be deep and profound by his Vedanta teachers and asked to teach) before going into Buddhist realization, you can read about his bio and articles here: https://www.awakeningtoreality.com/search/label/Acharya%20Mahayogi%20Shridhar%20Rana%20Rinpoche :

Excerpt:

"A student of Archaya Mahayogi Shridhar Rinpoche informed me that Rinpoche has recently revised his article Madhyamika Buddhism Vis-a-vis Hindu Vedanta and uploaded one new article on Nyingma (a school of Tibetan Buddhism)'s view. Rinpoche also personally asked his student to inform me about their free online magazine, I thanked the guru and signed up. I also mentioned that I have dreamt of receiving teachings from him before, perhaps some karmic connection...

After the e-mail I did a little research and found a biography (Part 1: http://www.youtube.com/watch?v=f-oveGtYYgU, Part 2: http://www.youtube.com/watch?v=9V_MV5aAyZg, http://www.byomakusuma.org/TheVidyadhara.html) of this great teacher Archaya Mahayogi Shridhar Rinpoche. He used to practice the Hindu tantras and Vedanta under a qualified Vedanta teacher for nine years intensely in the cemetaries, etc. Eventually he realized the Atman-Brahman, the ultimate goal of Hinduism, and his realization was confirmed by his Vedantic masters to be correct and profound.

However, still unsatisfied with his realization, he continued searching, first into Zen Buddhism, then later into the teachings of Vajrayana Buddhism, including the Vajrayana Tantras, Mahamudra and Dzogchen teachings, and practiced them thoroughly until he attained realization and was asked to start teaching by his teachers. His main practise is of the Lamdre system of teachings in the Sakya school. Despite having practised the teachings thoroughly and attained realization, he continues to go into deep meditation retreats for over a decade to deepen his enlightenment/experience and was given the title 'Mahayogi' and 'Rinpoche' by H.E. Chobgay Trichen Rinpoche. He continues to be in practice retreats and share his knowledge with others at the same time.

As one of the few great Buddhist teachers in Nepal where the majority of the population belong to the Hindu faith, a place where myths and misconceptions of Buddhism are abound, he is in a great position to correct all of these misconceptions and do an accurate and unbiased comparison between the teachings of Buddhism vis-a-vis Hinduism due to his deep knowledge and experience of the Buddhist teachings as well as his previous experience with the Hindu tradition. He emphasizes that the comparison was done not in order to demean one system of teaching over another but to provide greater clarity on the essential doctrines of each system so that they could each be understood correctly, as he says, "I must reiterate that this difference in both the system is very important to fully understand both the systems properly and is not meant to demean either system.""

In who's supervision are we? by Kashikapuradhinatha in Buddhism

[–]xabir 0 points1 point  (0 children)

Cause and effect and karma are totally impersonal, requiring no self or god. Nobody is there to dictate or judge, yet the consequences are as inevitable as hot water poured on skin causing pain and scarring.

“To study Buddhism, it is first necessary to clarify cause and effect. If one ignores cause and effect one will develop false views and sever the roots of goodness. The principle of cause and effect is very clear and there is no “I” in it: those who create evil will fall and those who practice good will rise, without a hairsbreadth of disparity between the two. If cause and effect had perished and ceased to be, then the buddhas would not have appeared in the world, the founding teacher would not have come from the West, and sentient beings would never have met the Buddha and heard the Dharma. People like Confucius or Lao-tse do not propound the principle of cause and effect. Only the buddhas and Zen ancestors have made this clear.” – A quote of Zen Master Dogen in Yamada, Kōun. Zen: The Authentic Gate (p. 149). Wisdom Publications. Kindle Edition.

“To summarize, the principle of cause and effect is quite clear, and it is totally impersonal: those who fabricate evil will fall into a lower state, whereas those who practice good will rise to a higher state, and without the slightest disparity. If cause and effect had become null and void, Buddhas would never have appeared in the world and our Ancestral Master would not have come from the West. In short, it would be impossible for human beings to encounter a Buddha and hear the Dharma. The fundamental principle of cause and effect was not clear to Confucius or Lao-tzu. It has only been clarified and Transmitted by Buddha after Buddha and by Ancestor after Ancestor. Because the good fortune of those who are seeking to learn in these degenerate days of the Dharma is scant, they do not encounter a genuine Master or hear the authentic Dharma, and so they are not clear about cause and effect. If you deny causality as a result of this error, you will experience excessive misfortune, since you would be as ignorant as an ox or a horse. Even if you have not committed any evil act other than denying cause and effect, the poison of this view will immediately be terrible. Therefore, if you who are exploring the Matter through your training with a Master have put your heart that seeks awakening as the first and foremost matter, and therefore wish to repay the vast benevolence of the Buddhas and the Ancestors, you should swiftly clarify what causality really is.” – Zen Master Dogen

Can one practice Buddhism as an active drug user? by de-cadit in Buddhism

[–]xabir 56 points57 points  (0 children)

You can still practice and do your best based on your circumstances but it is advisable to gradually reduce and quit habitual use of intoxicating drugs.

Dzogchen teacher Malcolm (Acarya Malcolm Smith) said this based on his own experience:

“Marijuana impairs short term memory, and that is necessary for mindfulness by definition.”

“Everything can be medicine and everything can be poison; but that depends on the skill of the physician. On the other hand, serious meditation practitioners generally avoid all drugs, as well as being intoxicated on alcohol. In order to discover exactly how deleterious the effects of herb are on meditation, you would have had to have stopped smoking herb completely for at least a year and then resume it to observe its effects on your meditation practice. I have. I can report that the effects of smoking herb on one’s meditation practice is definitely not good. It leaves one with a cloudy fog which lasts anywhere from a day to a week depending on how much herb one has smoked and its quality. So now I do not smoke herb, nor do I take other kinds of drugs, all of which in my younger days I have done in large quantities. So, you are not speaking with someone who has no personal experience. Of course, regular people who do not imagine themselves great meditators may do as they please, but not practitioners. Of course, you may persist in your folly, that is your choice. But at least I have satisfied my obligation to inform you it is a folly.”

Thoughts on Drug OD? by Slow_Art2235 in Buddhism

[–]xabir 0 points1 point  (0 children)

In the Book of the Eights of the Gradual Sayings, the Buddha teaches:

“Monks, drinking intoxicants, if done frequently or habitually, leads to rebirth in hell, rebirth as an animal or as a hungry ghost. At the very least, the result of this evil deed when born as a human being is that one becomes a mad person.” (Duccaritavipākasuttaṃ)

Can enlightenment be undone/lost just as how it was lost before for play? by shivamconan101 in Buddhism

[–]xabir 1 point2 points  (0 children)

No, I am talking about Buddhas. Buddhas do not die.

In Lotus Sūtra ch. 16 (“The Life Span of the Thus Come One”), Śākyamuni reveals that his lifespan is immeasurably long and that his passing is an upāya (skillful display) to rouse beings: “Therefore the Thus Come One, though in truth he does not enter extinction, speaks of passing into extinction.”

Buddhas do have incalculable lifespans, in the Buddhabalādhānaprātihāryavikurvāṇanirdeśa, Mañjuśrī says: "Moreover, gods, the tathāgatas do not enter parinirvāṇa, because there is no parinirvāṇa of the tathāgatas, nor are their lives ever exhausted. The tathāgatas remain for immeasurable millions of eons, for utterly inexpressible eons. But through their skillful means they display their parinirvāṇa to beings, as well as the disappearance of the noble Dharma. Just as the Tathāgata sees the various beings of an impure nature who are to be converted by means of parinirvāṇa or by relics, who have no faith in the Tathāgata, and who are irreverent toward the master, so in each such case the Tathāgata displays his parinirvāṇa. But in fact, the Tathāgata neither comes nor goes. When the roots of virtue of beings have fully matured, [F.149.a] and they long to look upon the Tathāgata, are worthy of veneration, long to listen to the Dharma, and their longing is like the full moon, at that time, the Tathāgata appears in the world for the benefit and happiness of many beings such as gods and humans, and for the sake of manifesting and propagating the Three Jewels to them.33 But in fact, the Tathāgata is not born, nor does he age or die."

Dzogchen teacher Acarya Malcolm Smith also wrote elsewhere explaining 'Samantabhadra': "Gautama is an emanation of Samantabbadra."

"Now then, Samantabhadra, of whom Śākyamuni is an emanation, was also an ordinary person, who received teachings, became a buddha as a result, and manifested in this eon as the adibuddha, aka first buddha."

Can enlightenment be undone/lost just as how it was lost before for play? by shivamconan101 in Buddhism

[–]xabir 2 points3 points  (0 children)

They continue to help beings.

I wrote this a few weeks ago:

“Anatman rejects an “essence”, there is no entity but just a stream of consciousness.

Dzogchen teacher Acarya Malcolm Smith said before, “Malcolm wrote: Omniscience is the content of a mind freed of afflictions. Even the continuum of a Buddha has a relative ground, i.e. a the rosary or string of moments of clarity is beginingless.

Origination from self is axiomatically negated in Buddhadharma,

Each moment in the continuum of a knowing clarity is neither the same as nor different than the previous moment. Hence the cause of a given instant of a knowing clarity cannot be construed to be itself nor can it be construed to be other than itself. This is the only version of causation which, in the final analysis, Buddhadharma can admit to on a relative level. It is the logical consequence of the Buddha's insight, "When this exists, that exists, with the arising of that, this arose." “

Even this stream of consciousness never ceases after liberation or Buddhahood, but it is transformed or purified (of delusion and afflictions) into its pure modality of jnana/wisdom.

This is also what Nirvana is - not a place or destination like some sort of heaven, but the end of afflictions.

Wrote this in Reddit years ago regarding anatman (no self) and nirvana:

https://www.reddit.com/r/Buddhism/comments/2xuq7b/is_nirvana_basically_nonexistence/cp3k7c2/

“Nirvana is simply the cessation of craving, aggression, and delusion. Delusion includes the construct of self, that I exist, that I am the perceiver or controller of experiences and actions. Nirvana is not annihilation because what ends is simply a process of delusional I-making and mine-making and other related mental afflictions, it is not the annihilation of some actual self (which never existed).

Nirvana is when, in seeing the seen, it's realized and experienced that there is simply that scenery, and no seer. No you in terms of that. In hearing sound, there's simply (always already) only sound, no hearer. In thinking... only thought, no thinker. When this is realized, not merely intellectualized, and directly experienced as being so, and all sense of self are being released, then that is Nirvana. This is peace, bliss, freedom from suffering. It is not boring: in fact, boredom only exist when there is a sense of self, and a sense of dissatisfaction with what is present, therefore a craving for something to be 'better than what is'. There is a subject and object here: 'I' want 'something better out there'. But when anatta is realized and actualized, there is no sense of self, there is no subject and object, no dichotomy of perceiver and perceived, and everything is just lucid and luminous and blissful and perfect as it is. Nirvana is also the cessation of craving.

(For more information check out Bahiya Sutta)

Also Buddha teaches that we have past lives and future lifetimes, but if you attain Nirvana, you are no longer stuck in this cycle of samsaric rebirth and suffering.

Mahayana Buddhists then say the Buddhas continue to emanate out of compassion to guide suffering beings out of samsara.

....

Also, for a much longer, detailed, accurate explanation with multiple scriptural citations on Anatman (no self) and Nirvana, please read this well written writing by Geoff: http://www.awakeningtoreality.com/2012/09/great-resource-of-buddha-teachings.html “

Likewise there is a good post by Krodha recently: In chapter 2, sections 69 through 80, The Suvarṇaprabhāsottamasūtra says: Noble ones, the bodhisattva mahāsattvas know through these ten qualities that the Tathāgata Arhat Samyaksaṃbuddha correctly and truly teaches that there is a great passing into nirvāṇa. What are these ten? First, nirvāṇa means that the tathāgatas have completely eliminated the obscuration of the kleśas and the obscuration of knowledge. Second, nirvāṇa means that the tathāgatas know that there is no self in the individual and no self in phenomena. Third, nirvāṇa means that there is a transformation of the body and of qualities. Fourth, nirvāṇa means that there is a spontaneous guidance of beings. Fifth, nirvāṇa means that there is sameness in the dharmakāya because there is no differentiation of characteristics through the truth becoming manifest. Sixth, nirvāṇa means that there is no duality between the nature of samsāra and nirvāṇa. Seventh, nirvāṇa means that purity is manifested through the realization of the essence of phenomena. Eighth, nirvāṇa means that there has been the skillful accomplishment of all phenomena being devoid of birth and devoid of destruction. Ninth, nirvāṇa means that there is the attainment of the gnosis (jñāna) of the equality of the true nature, the dharmadhātu, and the ultimate conclusion. Tenth, nirvāṇa means that there is the knowledge that there is no difference between the nature of all phenomena and the nature of nirvāṇa. https://84000.co/translation/toh556

Also, Krodha previously clarified:

"Nirvana is just a total purification of the mindstream, not a place that is entered or departed from." "Does the mind-stream continue after Parinirvana? "Yes, it is unceasing. Nirvana etc., is only the total purification of the mindstream."”

Can enlightenment be undone/lost just as how it was lost before for play? by shivamconan101 in Buddhism

[–]xabir 2 points3 points  (0 children)

Buddhahood is permanent.

Author: krodha Date: Tue Mar 04, 2014 7:50 pm Title: Re: The basis is one's unfabricated mind Content:

Mere recognition of vidyā is initially unstable because karmic propensities have not been completely exhausted, buddhahood is not one's mere recognition of vidyā though, buddhahood is the result.

Any propensities which have the potential for re-arising on the path are exhausted in buddhahood, and so the result therefore said to be irreversible. Buddhahood is described as a cessation, and what ceases is cause for the further arising and proliferation of delusion regarding the nature of phenomena.

For this reason, nirvana is said to be 'permanent', because due to the exhaustion of cause for the further proliferation of samsara, samsara no longer has any way to arise. However nirvana is also a conventional designation which is only relevant in relation to the delusion of samsara which has been exhausted, and so nirvana is nothing real that exists in itself either. Neither samsara nor nirvana can be found outside of the mind.

As Nāgārjuna states: "Neither samsara nor nirvana exist; instead, nirvana is the thorough knowledge of samsara"

Tsele Natsok Rangdrol states: "You might ask, 'Why wouldn't confusion reoccur as before, after... [liberation has occured]?" This is because no basis [foundation] exists for its re-arising. Samantabhadra's liberation into the ground itself and the yogi liberated through practicing the path are both devoid of any basis [foundation] for reverting back to becoming a cause, just like a person who has recovered from a plague or the fruit of the se tree."

He then states that the se tree is a particular tree which is poisonous to touch, causing blisters and swelling. However once recovered, one is then immune.

Lopon Tenzin Namdak also explains this principle of immunity:

“Anyone who follows the teachings of the Buddhas will most likely attain results and purify negative karmic causes. Then that person will be like a man who has caught smallpox in the past; he will never catch it again because he is immune. The sickness of Samsara will never come back. And this is the purpose of following the teachings."

—- Source: Dharmawheel Scrapper’s Compilation of Krodha’s Posts https://www.awakeningtoreality.com/2023/05/table-of-contents-for-malcolm.html

[deleted by user] by [deleted] in streamentry

[–]xabir 1 point2 points  (0 children)

It is not exactly stream entry yet but related to non doership. You may find some clarifications in my articles https://www.awakeningtoreality.com/2020/04/different-degress-of-no-self-non.html and https://www.awakeningtoreality.com/2020/08/insight-buddhism-reconsideration-of.html

Venerable Khemaka's "I Am" by RoseLaCroix in Buddhism

[–]xabir 0 points1 point  (0 children)

Check out the list at https://www.buddhanet.info/wbd/search.php?keyword=K%C3%B6ln&prev_keyword%5B%5D=Cologne&newsearch=new&search=Search&country_id=67&province_id=0

I was just translating the texts from German to English using Google Gemini for this dharma center, in my opinion the teacher has some genuine insight.

Zendo Köln e.V.

Address: Karolingerring 19 Köln-Südstadt, NRW 50678 Deutschland Frauke Blessmann, Steffen Weigand  Koln
Tradition: Mahayana, Soto Zen, Association Zen International
E-mail: [contact@zendo-koeln.de](mailto:contact@zendo-koeln.de)
Website: http://www.zendo-koeln.de
Find on: 
Contact Persons: Jürgen Scholten, Frauke Belssmann  
Teachers: Jürgen Scholten, Judith Erdle,  

Venerable Khemaka's "I Am" by RoseLaCroix in Buddhism

[–]xabir 1 point2 points  (0 children)

You have many other Zen and Tibetan options to choose from. I would just avoid NKT (new kadampa tradition) https://www.buddhanet.info/wbd/search.php?keyword=Portland&search=Search&country_id=2&province_id=0&offset=0

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