Tuesday, October 20, 2020

What we ultimately perceive / realise - 009

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The Ground: What we ultimately perceive / realise -- with many different names --:
The inconceivable Union of the Two Truths, Union of the three spheres,
Union of opposites, the Middle Way free from all extremes & middle.

What we ultimately perceive / realise -- or not --

Question: What is the Ground / Basis / Immuable / Unconditioned Nature of the Mind / Reality?
What does it mean to "see the Dharmakaya / Dharmadhatu / Primordial Pristine Naked Awareness / Mind ..."?

They call “It” Awareness, Mind, Emptiness, Dharmakaya, Dharmadhatu, the Unconditioned, the Absolute, Space-like, the Timeless, the Indivisible Whole, God … but those are just more names / concepts / pointers. They are not “It”. So we could use those terms, but never grasp at them as if inherent, independent, absolute truth. The problem comes from using a dualistic concept (one extreme of a duality) to point toward what is beyond all dualities, beyond all opposites and their relation / opposition. Using the same name for two different things. We have no choice but to use dualistic concepts to communicate, to point toward the indescriptible / inconceivable; but we just need to be aware of this problem. Enlightenment is not about choosing between two/three apparent opposites; Enlightenment is about realising the true nature of opposites and the true nature of their relation / opposition. Then the opposites self-liberate themselves: they are no more problematic; we are no more slaves to them; they are seen as spontaneous natural luminosity of the mind / Reality.
Empty-things empty-interacting with other empty-things.
Union empty-conventional-relative-functional-subject <==> empty-conventional-relative-functional-relation-action <==> empty-conventional-relative-runctional-object.

***

To perceive a CAUSE with/without EFFECT, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING TRUE CAUSALITY / DEPENDENT ORIGINATION, or Union cause <==> causality <==> effect.

***

To perceive LIGHT with/without DARKNESS, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING LIGHT, or Union light <==> darkness.

***

To perceive INSIDE with/without OUTSIDE, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING INSIDE, or Union light <==> darkness.

***

To perceive GOOD with/without BAD, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING GOOD, or Union good <==> bad.

This universal permanent GOOD in everything is that everything is beyond good & bad, beyond all dualities.

***

To perceive SPACE with/without THINGS, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING SPACE, or Union space <==> things.

***

To perceive the ABSOLUTE with/without the RELATIVE, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING THE ABSOLUTE / GROUND / BASIS: the Union of the Two Truths.

The Absolute is that the Absolute & the Relative are inseparable. Union of the Two Truths.

***

To perceive EMPTINESS with/without “conventionally dependently co-arisen relatively functional impermanent APPEARANCES”, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING GENUINE EMPTINESS free from all extremes & middle, or EMPTY-APPEARANCES, or Union of the two tuths.

***

To perceive NON-DUALITY / IDENTITY with/without DUALITY / DIFFERENCE, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING NON-DUALITY / ONENESS, or Union of opposites.

Non-duality is the Union of opposites.

***

To perceive the “PERMANENT / UNCONDITIONED / INDEPENDENT / INFINITE” with/without the “Impermanent / Conditioned / Dependent / Finite”, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING THE PERMANENT / UNCONDITIONED / INDEPENDENT / INFINITE.

This PERMANENT / UNCONDITIONED / INDEPENDENT / INFINITE aspect of everything is that everything is beyond permanence & impermanence, beyond dependence & independence, beyond finite & infinite, beyond existence & non-existence: everything is more like the Union of the Two Truths, the Union of opposites, the Union of the three spheres.

***

To perceive “REST / NO-THOUGHT / NO-CONCEPT / NO-ANALYSIS / SILENCE” with/without the “Movement / Thought / Concepts / Analysis / Noise”, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING TRUE REST / NO-THOUGHT.

No-thought is simply not grasping at thoughts (name & forms). You are not silence / awareness empty of thoughts, you are silence / awareness inseparable with thoughts, its natural displays / functionality. You are emptiness inseparable with appearances.

***

To perceive the “MIND / SUBJECT / PERCEIVER / KNOWER / AWARENESS” with/without “Phenomena / objects / perceived / known / something-to-be-aware-of”, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING THE TRUE NATURE OF THE MIND, or PRIMORDIAL PRISTINE AWARENESS, or EMPTY-AWARENESS, or CLARITY-EMPTINESS; or Union of clarity / luminosity / radiance / clear light / cognizance / functionality / dependent co-origination / relativity <==> and emptiness / absolute.

The true nature of mind, the permanent aspect of awareness, is its inseparability with the objects & relations / actions / functions, its spontaneous unimpeded displays. Pure awareness is not without thoughts, but without grasping at them, with the wisdom of knowing their true nature. You are not the thoughts / movement, not the consciousness / awareness / stillness, not both together, not neither; you are the Inseparability / Union of the two. Inseparability / Union of the relative <==> and the absolute.

***

To perceive the DHARMAKAYA / AWARENESS / PURE SUBJECT with/without the RUPAKAYA / PURE OBJECTS & RELATIONS/ACTIONS, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING THE DHARMAKAYA; or Union of the three kayas / the svābhāvikakāya.

The true nature of DHARMAKAYA is its inseparability with the SAMBHOGAKAYA and the NIRMANAKAYA without any grasping.

***

To perceive the “PURE / PERFECT / EQUAL / NIRVANA” with/without the Impure / Imperfect / Unequal / Samsara, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING PURITY / PERFECTION / EQUALITY / NIRVANA here & now, or the Union of nirvana <==> samsara.

This universal permanent PURITY in everything is that everything is beyond pure & impure, beyond all dualities.

***

To perceive the PRESENT with/without the PAST & FUTURE, or vice versa, is impossible; the three are not really in opposition, but more like inseparable (one cannot exists with/without the others), interdependent (one implies the others, <==>), co-defined (one defines the others), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These three apparent opposites are all empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these three apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These three apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These three apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING NOWNESS / TIMELESSNESS, or Union of the three times.

***

To perceive the MIND with/without the BODY & SPEECH, or vice versa, is impossible; the three are not really in opposition, but more like inseparable (one cannot exists with/without the others), interdependent (one implies the others, <==>), co-defined (one defines the others), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These three apparent opposites are all empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these three apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These three apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These three apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING THE UNION OF THE THREE VAJRAS.

***

To perceive the SUBJECT / ACTOR with/without the OBJECT / RESULT & RELATION / ACTION, or vice versa, is impossible; the three are not really in opposition, but more like inseparable (one cannot exists with/without the others), interdependent (one implies the others, <==>), co-defined (one defines the others), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These three apparent opposites are all empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these three apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These three apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These three apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING THE UNION OF THE THREE SPHERES.

***

To perceive OCEAN / WHOLE / CALM with/without THE WAVES / PARTS / PERTURBATIONS, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING THE OCEAN WHOLE / CALM.

You are not the ocean, not the wave, not both together, not neither. You are the Inseparability / Union of the Two.

***

To perceive EMPTINESS with/without BUDDHA-NATURE, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING EMPTINESS OR BUDDHA-NATURE beyond all extremes & middle.

***

To perceive GOD / ONE with/without ORDINARY-BEINGS / MANY, or vice versa, is impossible; the two are not really in opposition, but more like inseparable (one cannot exists with/without the other), interdependent (one implies the other, <==>), co-defined (one defines the other), co-relative, co-dependent, co-contingent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union / coalescence, equal / non-dual / one -- in the non-dual sense of those terms using the tetralemma (e.x. not this, not non-this, not both together, not neither). These two apparent opposites are both empty of inherent existence <==> precisely because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications. And vice versa, these two apparent opposites are conventionally dependently co-arisen relatively functional impermanent appearances <==> precisely because they are empty of inherent existence. One aspect implies the other (<==>). These two apparent opposites and their relation / oppositions are objects merely labelled / imputed / conceptualized / opposed by the subject / mind in dependence of its past / conditioning / karma, and they become part of the karma that is reinforced with every usage. These two apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ... Being fully aware of this is what is called PERCEIVING GOD / ONE beyond all conceptual elaborations.

***

Being fully aware of this is what is called PERCEIVING THE INCONCEIVABLE TRUE NATURE OF REALITY AS IT IS HERE & NOW as pointed by concepts like: the Union of the Two Truths, the Union of opposites, the Union of the three spheres, the Middle Way free from fall extremes & middle.

It is being free from all positions, views, grasping, illusions, conditioning, karma; the Middle Way free from all extremes & middle: not accepting one side / opposite and rejecting the other(s), not vice versa, not accepting both/all sides, not rejecting both/all sides. They call this “primordial / pristine / naturally free / uncontrived / naked / radiant / timeless / direct awareness beyond all opposites / dualities / tiad / quads / etc., ex. beyond any di-vision / separation between subject, relation / action and object; an awareness itself inseparable from the five wisdom. Or this is called the three inseparable pure kayas”.

For more on them see: “Buddhist Logic” https://www.gilehtblog.com/2020/10/buddhist-logic_18.html 

.


(i.e. Logic: This résumé of all Madhyamaka reasonings will be useful to analyse this text:
-
Union of the Two Truths about any & all dharmas [U2T]:
-
{All dharmas are not really different / separate / multiple / dual / in opposition or relation, but are more like an inconceivable Union of being empty of inherent existence (2nd truth - not real existence) <==> because of being inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving, co-ceasing / co-transcended (they cease together), in harmony (not in real opposition), equal / non-dual / one (1st truth - not complete non-existence);
they are like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity; in other words, they are appearing but still empty, empty but still appearing; one aspect / truth implies the other (<==>), one aspect / truth proves the other (<==>). This is the King of reasoning; the Union of the Two Truths. [U2T]}
-
<==> {because of that then they have no real three stages of existence: i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future; they have no real parts, or defining characteristics, or three marks, or functional properties, or qualities;
and so they have no permanence / continuity / eternity, no impermanence / discontinuity / annihilation, or any combination of the two, or neither, between one infinitesimal moment and the next one (valid for any thing, any being, any relation / action), or between two consecutive rebirths for beings, or between samsara and nirvana}
-
<==> {because of these then they are merely labelled / imputed / conceptualised / categorised / classified by the mind / subject (after the fact) in co-dependence with its conditioning / karma (physical, conceptual, mental; individual, collective, cosmic); in other words, as objects they are inseparable, interdependent, co-dependent, co-emergent, co-evolving, co-ceasing, non-dual with the subject / mind -- in the non-dual sense of those terms; ex. subject & object are not different / separate / two / dual / independent, not identical / united / one / non-dual / dependent, not both together, not neither [U3S]}
-
<==> {because of these then there is no real difference, separation, opposition, relation, dependence, duality between them…, and no real identity / sameness, unity, equality, non-duality, oneness, independence either; there is no inherent / universal / absolute basis for any discrimination between them (acceptation or rejection) or non-discrimination, action or non-action; ex. it is not about accepting one or few opposite(s) while rejecting the other(s), not about accepting all opposites, not about rejecting all opposites [Uopp]}
-
<==> {because of these then they are not 'this', not 'non-this', not both together, not neither (tetralemma) -- and there is no other possibility -- for whatever dualistic concept ‘this’ is --; meaning their true nature is indescribable, inconceivable, beyond all conceptual proliferations, beyond all extremes & middle; examples, they are
- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
- not inherently existent, not completely non-existent, not both together, not neither;
- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them;
- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither;
- not empty, not non-empty, not both together, not neither;
- not dependently co-arisen / interdependent (1st truth), not empty of inherent existence (2nd truth), not both truths together, not neither truth;
- not good / pure / perfect / equal / divine, not bad / impure / imperfect / unequal / ordinary, not both together, not neither;
- not conventional / relative / false, not absolute / universal / true, not both together, not neither;
- not this/that, not non-this/non-that, not both together, not neither.}
-
<==> {because of these then we say that they are like transparent, uncompounded, self-arisen, unborn, uncreated, unfabricated, unchanging, unceasing, spontaneous displays of the Ground, unobstructed, infinite, timeless, one in naturelessness, primordially equal, pure, perfect, divine, Buddha-nature, Buddhaverse, Dharmata, Suchness, Trikaya … That is the inconceivable indivisible self-arisen Ground / Dharmata. With direct wisdom, everything is transcended / purified / self-liberated into this self-arisen timeless equal pure perfect Ground / the inconceivable true nature of Reality as it is in the three times.}
-
<==> {because of these then the best attitude toward them is the Middle Way free from all extremes & middle;
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism;
so there is nothing to accept / affirm / seek / do / perceive / know in absolute terms, nothing to reject / negate / abandon / not-do / not-perceive / not-know in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the truth about the true nature of Reality as it is here & now;
so the best attitude is just to let them be, and transcend / purify / self-liberate them by directly perceiving / realising / abiding in their true nature (the Ground); to use them as possible temporary imperfect adapted skillful means while being fully aware of their true essence nature & dynamic, without any fixation / reification, without any illusion about them, without being fooled by them, without any grasping, without any attachment, without any di-vision between subject action & object, without becoming slave to them, while being totally free from them not without them}
-
All dharmas are like that. Everything in all Madhyamaka teachings comes down to these reasonings. Together they are like a self-arisen indestructible vajra; one facet supported by the others. Together they point to the Ground, and generate 'certainty' about the view, path and fruition.)


.


.

.


QUOTES:


Let appearance and awareness be indivisible ~ Tulku Urgyen Rinpoche

Do not divide appearances (OBJECTS) as being there and awareness (SUBJECT) as being here. 

Let appearance (objects) and awareness (subject) be indivisible (in Union).


(i.e. Union of the three spheres: Union subject / mind / awareness <==> relation / action <==> object / phenomena / world; Union subject / actor / perceiver / knower <==> relation / action / perception / cognition <==> object / result / perceived / known.)


-- Tulku Urgyen Rinpoche

from the book Vajra Speech: A Commentary on The Quintessence of Spiritual

https://quotes.justdharma.com/let-appearance-and-awareness-be-indivisible-tulku-urgyen-rinpoche/ 

=======================

Seeing naked awareness ~ Dudjom Rinpoche

Rest at ease within the uncontrived nature of mind.


By looking, nothing is seen (as separate, independent, inherently existing or completely non-existing);

Seeing nothing (emptiness) is actually to see naked (unconditioned) awareness (innate cognizance / clear light / luminosity / functionality): (Union of the Two Truths)

That itself is Buddha Kuntu Zangpo.


-- Dudjom Rinpoche

from the book Wisdom Nectar: Dudjom Rinpoche's Heart Advice

https://quotes.justdharma.com/seeing-naked-awareness-dudjom-rinpoche/ 

=======================

ENJOYING WITH AWARENESS ~ Namkhai Norbu Rinpoche 

If we are spiritual practitioners we feel contempt for samsaric situations; we are not seriously or deeply interested in them. This does not mean that we feel disgust for or reject everything. In our life, all is relative. In our life, not everything is how it should be, nonetheless we continue to live. We accept and integrate the various circumstances of life. This is part of our awareness. To accept everything with awareness is different from being completely attached. Some people have an exaggerated liking for this or that: this is attachment. However, it does not mean that if you are a good practitioner you cannot have likings. You can like and enjoy with awareness. In the samsaric condition, we possess five or six senses, and with the senses we enjoy contact with objects. When we see an object, a flower for example, we may like it. We observe its beauty and smell its fragrance. We enjoy looking and smelling. TO ENJOY WITH AWARENESS MEANS TO KNOW THE REAL NATURE OF THE OBJECT (of the three spheres) AND NOT BECOME ATTACHED TO IT (them). In this way, we enjoy without having negative consequences (without creating bad karma). If we are not aware, we become distracted with our liking for the flower; we want to possess the flower and attempt to have it. Thus, attachment increases, releasing all other emotions, with the ensuing negative karma. In brief, if one is aware and undistracted the enjoyment of the senses does not pose any problem. If one is distracted, enjoyment always bears negative consequences, even if things appear joyful and gratifying. For that reason, the teaching says that all is illusion. When we see a nice object and we become attached, we resemble a moth which, attracted by a flame at night, flies into it, burns, and dies.


-- Namkhai Norbu Rinpoche

from the book Longchenpa's Advice from the Heart

https://quotes.justdharma.com/enjoying-with-awareness-namkhai-norbu-rinpoche/ 

=======================

Beginning to identify with pristine awareness ~ Mingyur Rinpoche

Though we’re conditioned to identify with the (conditioned impermanent) thoughts that pass through our awareness rather than with (unconditioned permanent) awareness itself (inseparable from its objects), the awareness that is our true nature is infinitely flexible. It is capable of any and every sort of experience – even misconceptions about itself as limited, trapped, ugly, anxious, lonely, or afraid. When we begin to identify with that TIMELESS, PRISTINE AWARENESS rather than (just) with the thoughts, feelings, and sensations that pass through it, we’ve taken the first step toward facing the freedom of our true nature.


(i.e. This timeless pristine awareness = Union subject / awareness <==> objects / luminosity / displays -- pure or impure --. Union clarity / luminosity / functionality <==> emptiness.)


-- Mingyur Rinpoche

from the book Joyful Wisdom: Embracing Change and Finding Freedom

https://quotes.justdharma.com/beginning-to-identify-with-pristine-awareness-mingyur-rinpoche/ 

=======================

In the crystal mirror theater of awareness mind ~ Thinley Norbu Rinpoche

[UNION] In the crystal mirror theater of AWARENESS mind the supreme artist performs his magical DISPLAYS, but rare is the clear insight audience capable of viewing this wisdom.


(i.e. The two are inseparable = Union absolute & relative; Union pure & impure; Union nirvana & samsara.)


-- Thinley Norbu Rinpoche

from the book Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis

https://quotes.justdharma.com/in-the-crystal-mirror-theater-of-awareness-mind/ 

=======================

Awareness is like the light of the new moon ~ Jigme Lingpa

Awareness does not engage with objects of the ordinary mind. It is “self-cognizing primordial wisdom.” This can be illustrated by the “light” of the new moon: a profoundly indwelling luminosity, which does not radiate outward. Therefore, despite the fact that the five primordial wisdoms are spontaneously present in awareness, the latter is without [reifying / grasping / dualistic] thoughts related to sense objects [existing separately / independently / inherently / absolutely]. By contrast, even when it is still, the ordinary mind nevertheless “moves” and follows after different objects. It is like the light of the moon on the fifteenth of the month, which radiates outward and engulfs everything.


-- Jigme Lingpa

https://quotes.justdharma.com/awareness-is-like-the-light-of-the-new-moon-jigme-lingpa/ 

=======================

Recognizing awareness ~ Dilgo Khyentse Rinpoche

The moon’s reflection on water appears without obstruction and seems to shine very brightly, yet it is simply the appearance (1st truth) of something that does not exist (2nd truth: emptiness of inherent existence). There is no such thing as a moon in the water. Likewise, when one recognizes that thoughts have no true existence (emptiness), one recognizes awareness (cognizance / functionality / capacity of knowing), and this is dharmakaya.


-- Dilgo Khyentse Rinpoche

from the book Zurchungpa's Testament

https://quotes.justdharma.com/recognizing-awareness-dilgo-khyentse-rinpoche/ 

=======================

Just that awareness that engages in all these activities ~ Garchen Rinpoche

We must understand that Buddha nature and its wisdom are inherent in our minds. It is extensively explained by many great scholars and masters, but it is very simple. It is just that awareness that engages in all these activities, worldly or dharmic. It is the one who thinks “I must do this, do that, go here or there,” or the scientists building planes and improving the world doing this and that. It is just that awareness engaging in all these activities and doing all these things that we must recognize.


If we ride the horse of self-grasping and merge the mind with self-grasping, we will only go down further and further into samsara — we will have to continue wandering in samsara.


But if we ride the horse of loving-kindness and compassion we will go more and more through the enlightened qualities of the Buddha; the nirmanakaya, then the sambhogakaya, then the dharmakaya — we will go up to complete enlightenment.


Another example is like a big tree. The lower part, the roots, represents the lower realms and self-grasping, the pain of self-grasping. If there is self-grasping we will always abide at the lower part of the tree. But if we give rise to the altruistic mind then we go up to the higher parts of the tree — the branches, the foliage, the leaves, the flowers and fruits and so on. There is still just one tree, one single ground, but if we abide at the bottom we experience great suffering and great difficulty from the self-grasping mind, but if we go up we bring about the benefit of others and our own happiness. The basis, the ground, is a single one — buddha nature.


-- Garchen Rinpoche

https://quotes.justdharma.com/just-that-awareness-that-engages-in-all-these-activities-garchen-rinpoche/ 

=======================

Mindful awareness and mental afflictions ~ Garchen Rinpoche

Milarepa has taught that, in actuality, MINDFUL AWARENESS AND MENTAL AFFLICTIONS – one’s own awareness and mental afflictions – ARE NOT SEPARATE (in UNION), because mental afflictions and concepts are in the nature of emptiness. If one realizes this through meditation, then one realizes that actually wisdom and mental afflictions are non-distinct (in Union).


We talk about the five types of primordial awareness, such as the individually discriminating awareness and so forth, but they all have one essential meaning, which is mindful awareness. This mindful awareness is similar to fire, and the five mental afflictions are like fuel for the fire, the wood. When wood is burned up by the fire, then the wood itself becomes fire, and the fire gets ever stronger. Therefore the mental afflictions are not separate from (in Union with) one’s primordial awareness. They are primordial awareness; this is the view of mahamudra.


-- Garchen Rinpoche

https://quotes.justdharma.com/mindful-awareness-and-mental-afflictions/ 

=======================

Clarity ~ Mingyur Rinpoche

Clarity is always functioning

even when we’re not consciously attentive to it.


-- Mingyur Rinpoche

https://quotes.justdharma.com/clarity/ 

=======================

Resting the mind in its natural clarity ~ Mingyur Rinpoche

When we meditate in this objectless state, we’re actually resting the mind in its natural clarity, entirely indifferent to the passage of thoughts and emotions. This natural clarity – which is beyond any dualistic grasping of subject and object – is always present for us in the same way that space is always present.


-- Mingyur Rinpoche

https://quotes.justdharma.com/resting-mind-natural.../ 

=======================

The assertion “not thinking anything” is a denial of wisdom, the very characteristic of pure discernment. Since the root of pure wisdom is pure discernment, if you reject discernment you are abandoning the wisdom that transcends samsara, as you have cut it from the root.


-- Tulku Thondup, October 2 2020

https://www.facebook.com/TulkuThondup/ 

=======================

The ability to see this brilliant landscape ~ Mingyur Rinpoche

Clarity is a sense of being able to see into the nature of things as though all reality were a landscape lit up on a brilliantly sunny day without clouds. Everything appears distinct and everything makes sense. Even disturbing thoughts and emotions have their place in this brilliant landscape.


– Mingyur Rinpoche

from the book "The Joy of Living: Unlocking the Secret and Science of Happiness"

https://quotes.justdharma.com/the-ability-to-see-this-brilliant-landscape/ 

=======================

Experiencing without getting involved ~ Ringu Tulku

A great meditator can experience everything and view all the impressions of the senses without getting involved and entangled, without making anything up. The point is how we deal with and react to appearances. ...


And Tilopa said to Naropa,

'My son, appearance does not bind you,

it's your grasping that binds you.'


– Ringu Tulku

from the book "Daring Steps: Traversing The Path Of The Buddha"

https://quotes.justdharma.com/experiencing-without-getting-involved/ 

=======================

THOUGHTS SELF-LIBERATED - Khenpo Tsültrim Gyamtso Rinpoche

To practice self-liberating thoughts, whatever thought arises in your mind, just look at it and let go and relax. Look straight at its essential nature and let go and relax; it will be self-liberated. Do not concern yourself with what you are thinking about. Do not concern yourself with the object of your thoughts, whether it is a person or a thing. Just look at the essence of the thought itself.


From The Melody of Dharmata: Verses on the Profound View of the Middle Way, 

Khenpo Tsultrim Gyamtso Rinpoche, translated by Ari Goldfield & Jim Scott, P.47.

http://www.ktgrinpoche.org/quote/thoughts-self-liberated 

=======================

"In brief, from the beginning, awareness has never existed as a substantial entity with elaborated characteristics (EMPTINESS), its nature is primarily pure, void, vast, and all-pervasive.


As the RADIANCE (CLARITY / FUNCTIONALITY) of voidness is unobstructed, the ocean of phenomena of samsara and nirvana appears spontaneously, like the sun and its rays; thus awareness is not a blank nothingness, totally void, for its NATURAL EXPRESSION is the great spontaneous presence of the qualifies of primordial wisdom."


- Kabjye Dudjom Rinpoche - On The Path to Enlightenment by Matthieu Ricard

=======================

Acknowledging all your experience as something ordinary ~ Mingyur Rinpoche

Wherever you are, whatever you do, it’s essential to acknowledge your experience as something ordinary, THE NATURAL EXPRESSION OF YOUR TRUE MIND. If you don’t try to stop whatever is going on in your mind, but merely observe it, eventually you’ll begin to feel a tremendous sense of relaxation, a vast sense of openness within your mind – which is in fact the natural mind, the naturally unperturbed background against which various thoughts come and go.


– Mingyur Rinpoche

from the book "The Joy of Living: Unlocking the Secret and Science of Happiness"

https://quotes.justdharma.com/acknowledging-all-your-experience-as-something-ordinary/ 

=======================

Awareness itself ~ Dudjom Rinpoche

Although hundreds or thousands of explanations are given,

There is only one thing to be understood –

Know the one thing that liberates everything –

Awareness itself, your true nature.


-- Dudjom Rinpoche

from the book Wisdom Nectar: Dudjom Rinpoche's Heart Advice

https://quotes.justdharma.com/awareness-itself/ 

=======================

The dawn of naked wisdom ~ Dilgo Khyentse Rinpoche

When about to settle in the natural way of mind-essence, some people merely try to stay conscious and aware. Then they rest in this state of mental consciousness with the feeling: “Ah, how clear!” (i.e. making it an object independent of the subject) Other people fixate on a state of utter void as if their mind had gone blank (i.e. falling into nihilism / no-thought / no-mind / no-concepts / no-discrimination / no feeling …).


Both of these cases, however, are simply aspects of consciousness clinging to a dualistic experience. Whenever this duality occurs — 

between the // CLARITY //  (AS AN OBJECT) and the one (SUBJECT) perceiving (RELATION / ACTION) clarity, 

[or between] the // EMPTINESS //  (AS AN OBJECT) and the  (SUBJECT) perceiving (RELATION / ACTION) emptiness 

— look into the nature of this stream of rigidly fixated mindfulness. 


By doing so, you pull up the stake to which the dualistic mind, which holds to a perceiver (SUBJECT) and something perceived (OBJECT), is tethered, (i.e. Union of the three spheres.)

and make room for the naked, wide-open natural state of awareness — a LUMINOUS EMPTINESS without center or edge. (i.e. Union of the Two Truths free from all extremes / edge & middle / center.)


To apprehend in a non-dual way this luminous and open, natural state is the essence of awareness. (i.e. Awareness without any separation / division between the three spheres -- subject, relation / action, object --, or between the two truths -- dependent origination / functionality and emptiness --.)


It is the dawn of NAKED WISDOM, free from the veils of fixated (GRASPED) experience.


Dilgo Khyentse Rinpoche

https://quotes.justdharma.com/the-dawn-of-naked-wisdom-dilgo-khyentse-rinpoche/ 

=======================

Essence of mind ~ Mipham Rinpoche

What we call “essence of mind” is the actual face of unconditioned pure awareness, which is recognised through receiving the guru’s blessings and instructions. If you wonder what this is like, it is EMPTY in essence, beyond conceptual reference; it is COGNIZANT [FUNCTIONAL] by nature, spontaneously present; and it is all-pervasive and UNOBSTRUCTED [UNION] in its compassionate energy. This is the rigpa in which the three kayas are inseparable.


-- Mipham Rinpoche

https://quotes.justdharma.com/essence-of-mind-mipham-rinpoche/ 

=======================

Self-liberation ~ Traleg Kyabgon Rinpoche

In the mahamudra tradition, the notion of SELF-LIBERATION is paramount. Through self-liberating our conflicting emotions and discursive thoughts by allowing them to simply arise and dissipate without any grasping or fixation, we transcend any spiritual requirement to renounce, purify, or transform them. This is the unique skillful means of path mahamudra that inexorably leads to spiritual realization.


-- Traleg Kyabgon Rinpoche

from the book Mind at Ease: Self-Liberation through Mahamudra Meditation

https://quotes.justdharma.com/self-liberation-traleg-kyabgon-rinpoche/ 

=======================

SELF-LIBERATE EVEN THE ANTIDOTE ~ Pema Chödron

In case you thought you understood “Examine the nature of unborn awareness,” let go even of that understanding, that poise, that security, that sense of ground. Let go even of the idea of emptiness, of openness, of space… so whenever you come up with a solid conclusion, let the rug be pulled out. You can pull out your own rug, and you can also let life pull it out for you.


So if you think that everything is solid, that’s one trap, and if you change that for a different belief system, that’s another trap. We have to pull out the rug from under our belief systems altogether. We can do that by letting go of our beliefs, and also our sense of what is right and wrong, by just going back to the simplicity and the immediacy of our present experience, resting in the nature of alaya.


-- Pema Chödron

from the book Start Where You Are: A Guide to Compassionate Living

https://quotes.justdharma.com/self-liberate-even-the-antidote/ 

=======================

The practitioner of self-liberation ~ Patrul Rinpoche

The practitioner of SELF-LIBERATION is like an ordinary person as far as the way in which the thoughts of pleasure and pain, hope and fear, manifest themselves as creative energy. However, the ordinary person, taking these really seriously and judging them as acceptable or rejecting them, continues to get caught up in situations and becomes conditioned by attachment and aversion.


Not doing this, a practitioner, when such thoughts arise, experiences freedom: initially, by recognizing the thought for what it is, it is freed just like meeting a previous acquaintance; then it is freed in and of itself, like a snake shedding its skin; and finally, thought is freed in being unable to be of benefit or harm, like a thief entering an empty house.


-- Patrul Rinpoche

quoted in the book You Are the Eyes of the World

https://quotes.justdharma.com/the-practitioner-of-self-liberation/ 

=======================

Anger self-liberated ~ Patrul Rinpoche

Do not chase after the object of your anger –

look at the angry mind,

Anger is self-arisen and SELF-LIBERATED,

clarity-emptiness by nature,

Clarity-emptiness is nothing other than

mirror-like wisdom –

Within anger self-liberated, recite the

six-syllable mantra.


-- Patrul Rinpoche

https://quotes.justdharma.com/anger-self-liberated-patrul-rinpoche/ 

=======================

Essential Mahamudra Verses ~ Maitripa

.

To innermost BLISS, I pay homage!

.

Were I to explain Mahamudra, I would say—

All phenomena (OBJECTS)? Your own mind (SUBJECT)! 

(THE 3 SPHERES: SUBJECT & OBJECT & ACTION ARE CO-DEPENDENT -- 1st truth)

If you look outside for meaning, you'll get confused.

Phenomena are like a dream, [ALL] EMPTY OF TRUE NATURE (2nd truth),

.

And mind is merely the flux of awareness 

(1st truth - DEPENDENTLY CO-ARISEN & RELATIVELY FUNCTIONAL APPEARANCES),

No self nature (2nd truth - EMPTINESS OF INHERENT EXISTENCE): 

just ENERGY FLOW (UNION OF THOSE TWO ASPECTS / TRUTHS ABOUT THE THREE SPHERES)

(TRANSPARENT-LIKE: Union appearing & functional <==> empty).

No true nature: just like the sky.

All phenomena (THE THREE SPHERES) ARE LIKE THAT, sky-like.

.

That's Mahamudra, as we call it.

It doesn't have an identity to show;

For that reason, the nature of mind

Is itself the very state of Mahamudra (indescriptible / INCONCEIVABLE)

(Which is not made up, and does not change) 

(SELF-ARISEN, UNCHANGING, PRISTINE GROUND).

If you realize this basic reality (the GROUND of both samsara & nirvana)

You recognize all that comes up, all that goes on, as Mahamudra,

The all-pervading dharma-body.

.

Rest in the true nature, free of fabrication. 

(SPONTANEOUSLY / EFFORTLESSLY ABIDE IN THIS REALISATION)

Meditate without searching for dharma-body—

It is devoid of thought.

If your mind searches, your meditation will be confused.

.

Because it's like space, or like a magical show,

There is neither meditation or non-meditation,

How could you be separate or inseparable?

That's how a yogi sees it! 

(THIS GROUND -- THE UNION OF THE TWO TRUTHS ABOUT THE THREE SPHERES -- IS BEYOND ALL DESCRIPTION / CONCEPTUALISATION, DISCRIMINATION / DUALITIES, CAUSALITY / PRODUCTION, FORM / MATTER-ENERGY, SPACE & TIME)

.

Then, aware of all good and bad stuff as the basic reality,

You become liberated.

Neurotic emotions are great awareness,

They're to a yogi as trees are to a fire—FUEL!

.

What are notions of going or staying?

Or, for that matter, "meditating" in solitude?

If you don't get this,

You free yourself only on the surface.

.

But if you do get it, what can ever fetter you?

Abide in an undistracted state.

Trying to adjust body and mind won't produce meditation.

Trying to apply techniques won't produce meditation either.

.

See, nothing is ultimately established.

Know what APPEARS (appearing -- 1st truth) to have no intrinsic nature (EMPTY -- 2nd truth).

APPEARANCES PERCEIVED: reality's realm, self-liberated.

Thought that perceives: spacious awareness, self-liberated.

Non-duality, sameness [of perceiver and perceived]: the dharma-body.

(UNION SUBJECT / PERCEIVER / KNOWER <==> RELATION / ACTION / PERCEPTION / COGNITION <==> OBJECT / PERCEIVED / KNOWN)

.

Like a wide stream flowing non-stop,

Whatever the phase, it has meaning

And is forever the awakened state—

Great BLISS without samsaric reference.

(Abiding in this Union of the Two Truths about the three spheres is BLISS)

.

All phenomena (OBJECTS) are empty of intrinsic nature (EMPTY)

And the mind (SUBJECT) that clings to emptiness dissolves in its own ground. (ALSO EMPTY)

Freedom from conceptual activity 

(PATH: THE MIDDLE WAY FREE FROM ALL EXTREMES & MIDDLE)

Is the path of all the Buddhas.

.

I've put together these lines

That they may last for aeons to come.

By this virtue, may all beings without exception

Abide in the great state of Mahamudra.

.

– Maitripa

https://quotes.justdharma.com/essential-mahamudra-verses-maitripa/ 


------


(i.e. In more precise words: 


𝗠𝗮𝗵𝗮𝗺𝘂𝗱𝗿𝗮 𝗶𝘀 𝘀𝗽𝗼𝗻𝘁𝗮𝗻𝗲𝗼𝘂𝘀𝗹𝘆 𝗲𝗳𝗳𝗼𝗿𝘁𝗹𝗲𝘀𝘀𝗹𝘆 𝗮𝗯𝗶𝗱𝗶𝗻𝗴 𝗶𝗻 𝘁𝗵𝗲 𝗶𝗻𝗱𝗲𝘀𝗰𝗿𝗶𝗽𝘁𝗶𝗯𝗹𝗲 / 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 '𝗥𝗲𝗮𝗹𝗶𝘁𝘆' as it is here & now.


And that '𝗚𝗿𝗼𝘂𝗻𝗱' is the self-arising unchanging unstained fact that everything -- the three spheres of 1. subject / mind, 2. relation / action, and 3. object / phenomena -- is like a Union of being 𝗲𝗺𝗽𝘁𝘆 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 (2nd truth) <==> exactly because 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁𝗹𝘆 𝗰𝗼-𝗮𝗿𝗶𝘀𝗲𝗻 / co-dependent (1st truth). One aspect / truth implies the other (<==>).


Something could be co-dependent with its parts (when applicable), and/or its causes & conditions (when applicable), and its conceptual opposite(s) (always), and as object co-dependent with the subject / mind merely labelling / imputing / conceptualising it in dependence of its past / conditioning / karma (always).


Everything is conventionally dependently arisen & relatively functional impermanent appearances (1st truth), but still empty of inherent existence (2nd truth); empty of inherent existence (2nd truth), but still conventionally dependently arisen & relatively functional impermanent appearances (1st truth). One aspect / truth implies the other (<==>).


In other words: Mahamudra is directly perceiving / realising / abiding on the Ground as the inconceivable 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀. Abiding in this, being always fully aware of this, is LIBERATION, FREEDOM, BLISS, NIRVANA.


This 'Ground' is also called the 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗠𝗶𝗻𝗱: Union clarity / luminosity / awareness / functionality <==> and emptiness. It is also the Inseparability / Union of three kayas: Trikaya, or Buddhaverse, or Buddha-nature of everything, of Genuine Emptiness free from all extremes & middle.)

=======================

Dream like bondage ~ Khenpo Tsultrim Rinpoche

“SELF-LIBERATION” is like being bound in iron chains in a dream. If you do not know you are dreaming, your bondage appears to be real, you think it is real, and your experience seems to confirm that it is real. But if you know you are dreaming, you know that the iron chains do not truly exist, and so you are not really bound by them. The bondage does not truly exist. In the dream, nothing needs to come along and set you free – you are free just as you are. The dream experience, even though it appears to be an experience of bondage, is in fact self-liberated.


-- Khenpo Tsultrim Rinpoche

https://quotes.justdharma.com/dream-like-bondage/ 

=======================

The body, speech and mind of buddha ~ Longchenpa

Whatever exists is only its own nature;

and whatever ends is only its own nature:

there is no movement at all in pure mind

and that stillness is the BODY of buddha.


Every word that is uttered is only its own purity;

and every vibration is only its own purity:

nothing is spoken or uttered in pure mind,

which is the SPEECH of buddha.


Every thought and intention is entertained only as its own spaciousness,

and every intuition is realised only as its own spaciousness;

nothing at all is thought or intuited in pure mind,

the MIND of buddha past, present and future.


– Longchenpa

from the book "Natural Perfection: Longchenpa's Radical Dzogchen"

https://quotes.justdharma.com/the-body-speech-and-mind-of-buddha/ 


.


𝗜𝗻𝘁𝗲𝗿𝗽𝗿𝗲𝘁𝗮𝘁𝗶𝗼𝗻: With rigpa whatever arises, abides, and subsides -- body / physical, speech / conceptual, mind / mental fabrications /appearances -- is immediately realized to be spontaneous manifestation of Pure Being / Buddha-nature / Reality (i.e. already pure & perfect here & now; beyond all description / conceptualisation, discrimination / duality, causality / production, form / matter-energy, space & time) -- the inseparable pure body, speech and mind of a Buddha -- the inseparable three kayas. Appearing but empty, empty but appearing. (Union of the Two Truths; or the Ground: Union of essence, nature and compassionate energy / dynamism)


Context from the book mentioned in reference :


𝗖𝗛𝗔𝗣𝗧𝗘𝗥 𝟮𝟱 𝗼𝗳 𝘁𝗵𝗲 𝗮𝘂𝘁𝗼-𝗰𝗼𝗺𝗺𝗲𝗻𝘁𝗮𝗿𝘆 𝘁𝗼 𝗧𝗵𝗲 𝗧𝗿𝗲𝗮𝘀𝘂𝗿𝘆 𝗼𝗳 𝗡𝗮𝘁𝘂𝗿𝗮𝗹 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻:


[𝐓𝐈𝐓𝐋𝐄 : LIVING CONSTANTLY IN THE SPACIOUSNESS OF PURE BEING


[𝗥𝗢𝗢𝗧 𝗩𝗘𝗥𝗦𝗘:]


Essential absence has already released dualistic perception,

so delusion falls naturally into the matrix of sameness

we live without interruption in pure being.

Inception and release are simultaneous,

entwining in the single blissful matrix:


Whatever arises appears spontaneously as its pure nature,

as it abides it exists spontaneously as its pure nature,

when it vanishes it dissolves spontaneously as its pure nature.


Whatever arises in the reality-matrix, release is reflexive,

always a play of pure being, never shifting into anything other,

a timeless vision, another form of emptiness

we live in nondiscriminatory essential reality.


[𝗔 𝗳𝗲𝘄 𝘀𝗲𝗻𝘁𝗲𝗻𝗰𝗲𝘀 𝗼𝗳 𝗽𝗿𝗼𝘀𝗲 𝗰𝗼𝗺𝗺𝗲𝗻𝘁𝗮𝗿𝘆 𝗲𝗹𝘂𝗰𝗶𝗱𝗮𝘁𝗲 𝘁𝗵𝗲 𝗺𝗲𝗮𝗻𝗶𝗻𝗴 𝗼𝗳 𝘁𝗵𝗲 𝗿𝗼𝗼𝘁 𝘃𝗲𝗿𝘀𝗲:]


External phenomena originate, abide, and cease in the matrix of rigpa, nothing stirring from that empty scope just as images reflected in a mirror can never slide off the face of the mirror or, more precisely, they do not even exist since they are the surface itself Internally, thought, in the same way, cannot stir from the scope of rigpa at its inception, during its existence, or at its release, just as ocean waves always remain within the ocean throughout their rising, billowing, and falling. Thus nothing can ever escape the natural disposition of pure being, the medium of brilliant emptiness that can never become reified, the matrix of the three dimensions of spontaneity.


[𝗜𝗹𝗹𝘂𝘀𝘁𝗿𝗮𝘁𝗲𝗱 𝗯𝘆 𝗾𝘂𝗼𝘁𝗮𝘁𝗶𝗼𝗻𝘀 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝗡𝘆𝗶𝗻𝗴𝗺𝗮 𝘁𝗮𝗻𝘁𝗿𝗮𝘀:]


Whatever exists is only its own nature;

and whatever ends is only its own nature:

there is no movement at all in pure mind

and that stillness is the BODY of buddha.


Every word that is uttered is only its own purity;

and every vibration is only its own purity:

nothing is spoken or uttered in pure mind,

which is the SPEECH of buddha.


Every thought and intention is entertained only as its own

spaciousness,

and every intuition is realized only as its own spaciousness:

nothing at all is thought or intuited in pure mind,

the MIND of buddha past, present, and future.


Absence as emanation is the dimension of magic (nirmanakaya),

its innate pleasure the dimension of perfect enjoyment (sambhogakaya),

and its utter insubstantiality the dimension of pure being (dharmakaya);

the totality is the matrix of these three dimensions (inseparability of the three kayas). 51


[𝗶𝗻𝘁𝗲𝗿𝘀𝗽𝗲𝗿𝘀𝗲𝗱 𝘄𝗶𝘁𝗵 𝘀𝗲𝗻𝘁𝗲𝗻𝗰𝗲𝘀 𝗼𝗳 𝗰𝗼𝗺𝗺𝗲𝗻𝘁𝗮𝗿𝘆:]


Reality is the sameness of whatever arises, abides, and subsides. Or to say it another way, neither sense impressions nor thoughts - nothing whatsoever - stirs from the spaciousness of pure being as they entwine in the matrix of the three dimensions of spontaneous creativity (see cantos 7 and 10, and also 69 and 70). The matrix is always still and silent. The media of body, speech, and mind partake of that stasis. There is no movement in pure mind, no process, no development, no flow, no continuum, no transformation, no change of any kind. Each moment is complete and perfect in itself and always released at its inception. Reflexive release of thought and sense impression is maintained without any trace of duality by instantaneous potentiation of emotionally charged experience:


Note 51. The junction of the Three Dimensions of Intrinsic Awareness by Garab Dorje. NLD pp. 55-56. Compare the quote from the Sacred Vase of Intrinsic Awareness (Rig pa spyi blugs) in canto 10, which is the source of the three lines in the root verse on the arising, abiding, and release of phenomena. Quoted in part in canto 50.


(Note: "Appendix I: The Tibetan Text and Quotations" categorizes the source tantras according to these three series.)


51. Zad-pa phyal-ba'i don bstan pa (154-58a) All-Consuming Openness

NB: indices refer to page numbers in the NLD

NLD: Gnas lugs mdzod. Ed. Dodrub Chen: Gangtok, Sikkim, c. 1966 (Adzom Chogar edition).

=======================

Anywhere, anytime ~ Mingyur Rinpoche

Because awareness is as present in our lives as the air we breathe, we can access it anywhere, anytime.


– Mingyur Rinpoche

from the book "In Love with the World: A Monk's Journey Through the Bardos of Living and Dying"

https://quotes.justdharma.com/anywhere-anytime-mingyur-rinpoche/ 

=======================

Look into the awakened mind of your own awareness!

It has neither form nor color, neither center nor edge. At first, it has no origin but is empty. Next, it has no dwelling place but is empty. At the end, it has no destination but is empty. This emptiness is not made of anything and is clear and cognizant. When you see this and recognize it, you know your natural face. You understand the nature of things. You have then seen the nature of mind, resolved the basic state of reality and cut through doubts about topics of knowledge.


This awakened mind of awareness is not made out of any material substance; it is self-existing and inherent in yourself. This is the nature of things that is easy to realize because it is not to be sought for elsewhere. This is the nature of mind that does not consist of a concrete perceiver and something perceived to fixate on. It defies the limitations of permanence and annihilation. In it there is no thing to awaken; the awakened state of enlightenment is your own awareness that is naturally awake. In it there is no thing that goes to the hells; awareness is naturally pure. In it there is no practice to carry out; its nature is naturally cognizant. This great view of the natural state is present in yourself: resolve that it is not to be sought for elsewhere.


~ Guru Rinpoche

=======================

Things That Tend to Be Misleading ~ Khenpo Tsultrim Rinpoche

If you understand that all the misleading appearances of worldly existence are not intrinsically real, 

they will not tend to mislead you.


If you have attachment to friends and enemies as being real, they will mislead you. 

But if you have equanimity towards both, they will not mislead or deceive you.


If you see a lot of change or transition, that will tend to mislead you. 

But if you understand the intrinsic nature beyond change, it will not be misleading.


If you cling to the reality of birth and death, there is much deception. 

But if you realize there is no birth and death, there’s no deception.


If you believe in the existence of suffering, there’s much deception. 

But if you realize there’s no suffering, there’s no deception.


If you believe that self and other are separate, there’s much deception. 

But if you recognize that they are not two separate things, there’s no deception.


If you understand this true nature of deception, 

discursive thoughts will be liberated in their own place.


Khenpo Tsultrim Rinpoche

https://quotes.justdharma.com/things-that-tend-to-be-misleading/ 

=======================

Possessing the view of realization ~ Padmasambhava

“Mind” is discovered to be without something outside or inside. 

It does not have someone (SUBJECT) that looks; 

it is not the act of looking (RELATION / ACTION). 

It is experienced as a great original wakefulness without center or edge, 

an immense all-pervasiveness that is primordially empty and free


This original wakefulness is intrinsic and self-existing

It is not made right now, but is present within yourself from the very beginning. 

Decide firmly that the view is to recognize just that! 


To “possess confidence” in this means to realize that like space, 

mind is spontaneously present from the beginning


Like the sun, it is free from any basis for the darkness of ignorance. 

Like a lotus flower, it is untainted by faults. 

Like gold, it doesn’t alter its own nature. 

Like the ocean, it is unmoving. 

Like a river, it is unceasing. 

Like Mount Sumeru, it is utterly unchanging.


Once you realize that this is how it is [and stabilize it], 

that is called “possessing the view of realization.”


– Padmasambhava

from the book "Advice from the Lotus-Born"

https://quotes.justdharma.com/possessing-the-view-of-realization-padmasambhava/ 

=======================

The Peaceful and Calming Victory Flag ~ 17th Karmapa

A garland of dawn's glowing moonlight this wisdom, profound and clear, sheds luminous joy.

Virtuous signs of radiant clarity, a cluster of lively moons turns in the gracious dance of emptiness, free of fabrication, and luminosity, cool and fresh;

A broad and calming shade of benefit and happiness permeates the whole universe.

The sweet melody of auspicious virtue and excellence for all beings resonates as the glorious ornament of the three realms.

The two rising curves of pure gold are great joy's loving, radiant smile;

The vibrant blue reflects the ultimate, dharmakaya lit by a vigorous and youthful sun; sphere of light, this hand draws

And plays, gathering into the glide of an image the unity of the profound and vast, the peaceful and soothing.

Throughout existence, may the victory banner of the Buddha's teachings resound its famous and melodious song.


– 17th Karmapa

from the book "Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje"


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