['Beauty is in the eye of the beholder' -- Plato]
Résumé: Reasoning: everything is dependently co-arisen (1st truth) ==> thus everything is empty of inherent existence (2nd truth) ==> thus there is no real origination, duration, cessation of anything ==> thus everything is merely labelled / imputed by the mind ==> thus everything is beyond all opposition / duality ==> thus everything is not this, not non-this, not both together, not neither (tetralemma) ==> thus there is nothing to accept nothing to reject in absolute terms (Middle Way free from all extremes & middle).
That is why we say that samsara and nirvana are in the eye of the beholder. There is no universal / absolute / independent good or bad, pure or impure, beauty or ugliness … They are all relative to the observer. The true nature of Reality is beyond all opposites / dualities.
That is why we say that everything is already equal, pure, perfect, divine here & now; we just have to directly realise it. Our body, speech & mind are already the pure inseparable body speech & mind of a Buddha (or Trikaya); that is why we say that we all have the Buddha-nature; we just have to directly realise this. All phenomena are already spontaneous pure manifestations of the Buddhaverse; we just have to directly realise this.
All activity, perception & cognition are conditioned conditioning processes; they all depend on the conditioning / karma of the subject, and in turn create or solidify the subject’s conditioning / karma.
(i.e. Version 2021-12-30: Union of the Two Truths about all dharmas [U2T]:
The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
All dharmas are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
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[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are 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 (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
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[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
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[With/without wisdom:] When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
– the inconceivable Union of the Two Truths about all dharmas [U2T],
– the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
– the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about all dharmas,
– the tetralemma about all dharmas,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- 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, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
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Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
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[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
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Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
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.
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For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
Everything depends on the mind ~ Tenzin Palmo
Samsara is not the planet, the planet is perfectly in sync, it’s the minds of the beings that inhabit the planet that makes it samsara or nirvana. When you enter nirvana you don’t suddenly disappear you’re still living on the same planet but the planet itself has transformed because the mind has transformed. It all depends on the mind, everything depends on the mind.
– Tenzin Palmo
https://quotes.justdharma.com/everything-depends-on-the-mind/
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Beyond good and evil ~ Milarepa
Comprehending beyond good and evil
opens the way to perfect skill.
Experiencing the dissolution of duality,
you embrace the highest view.
-- Milarepa
quoted in the book Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight and Awakening
https://quotes.justdharma.com/beyond-good-and-evil/
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Perfect like vast space ~ Sengcan
The Way is perfect like vast space
where nothing is lacking and nothing is in excess.
Indeed, it is due to our choosing to accept or reject
that we do not see the true nature of things.
Be serene in the oneness (equality) of things
and such erroneous views will disappear by themselves.
-- Sengcan
https://quotes.justdharma.com/perfect-like-vast-space-sengcan/
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The way of perfect bliss ~ Dilgo Khyentse Rinpoche
Banishing all hope and all fear, rest in the diamond-like certainty that the primordial simplicity of awareness is itself buddhahood. That is the way of perfect bliss, in which all the qualities of enlightenment will flourish without effort.
-- Dilgo Khyentse Rinpoche
from the book The Hundred Verses of Advice: Tibetan Buddhist Teachings on What Matters Most
https://quotes.justdharma.com/the-way-of-perfect-bliss-dilgo-khyentse-rinpoche/
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Ultimately perfect ~ Tai Situ Rinpoche
There is no sentient being who cannot improve and become enlightened eventually. This is so because every sentient being has buddha nature, regardless of the realm that sentient being belongs to. Every sentient being is ultimately perfect.
-- Tai Situ Rinpoche
from the book Awakening the Sleeping Buddha
https://quotes.justdharma.com/ultimately-perfect/
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Nothing to remove, nothing to add ~ Maitreya
Therein is nothing to remove
And thereto not the slightest thing to add.
The perfect truth viewed perfectly
And perfectly beheld is liberation.
-- Maitreya
Uttaratantra
quoted in the book Finding Rest in Illusion: The Trilogy of Rest, Volume 1
https://quotes.justdharma.com/nothing-to-remove-nothing-to-add-maitreya/
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Confusion is the only difference ~ Dilgo Khyentse Rinpoche
Effortlessly, the inconceivable qualities are naturally perfect. The only difference between buddhas and sentient beings is whether these qualities are realized or not. In terms of how things are, there is no difference between buddhas and sentient beings. However, in terms of how things appear, sentient beings are confused and buddhas are not. So confusion is the only difference.
-- Dilgo Khyentse Rinpoche
quoted in the book The Collected Works of Dilgo Khyentse, Volume Three
https://quotes.justdharma.com/confusion-is-the-only-difference-dilgo-khyentse-rinpoche/
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The king of nakedly seen awareness ~ Yukhok Chatralwa
Homage to great, unchanging rigpa!
In the view, king-like pure awareness,
Let meditation settle, beyond position or bias,
And, as action, let duality and delusion be destroyed.
The fruition is the already perfect three kāyas,
Beyond samaya commitments involving acceptance and rejection.
Thus, the king of nakedly seen awareness
Is sealed with the samayas of view, meditation, action and fruition.
-- Yukhok Chatralwa
The Final Testament of Yukhok Chatralwa
https://quotes.justdharma.com/the-king-of-nakedly-seen-awareness-yukhok-chatralwa/
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Not fabricated, never stained ~ Dilgo Khyentse Rinpoche
The self-arisen wisdom, which is also called bodhichitta, is not something that has been fabricated, a new product created by the conjunction of causes and conditions. It never has changed, never changes, and never will change. The absolute nature remains what it is, perfectly pure, at all times. Even if it appears obscured for impure beings at the start of the path, it has never actually been obscured. If it seems to be a mixture of pure and impure during the course of the path, it in fact always remains pure. And at the time of the result, perfect enlightenment, it is simply the same ground nature made evident and not something new that was not there before. So even though all the hallucinations that make up existence fall like rain from the sky, it cannot affect one’s confidence: the kinglike bodhichitta that is the doer-of-everything will never be stained or dampened.
-- Dilgo Khyentse Rinpoche
from the book Zurchungpa's Testament
https://quotes.justdharma.com/not-fabricated-never-stained-dilgo-khyentse-rinpoche/
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In my isolated mountain retreat ~ Sera Khandro
In my isolated mountain retreat of limitless appearances,
remaining in the practice where the world and beyond arise as ornaments,
I sustained the fundamental nature, free from fixating on hope and fear.
Gazing upon my own true face – innate luminosity –
I possess the instructions on self-liberation of appearances.
In my isolated mountain retreat of self-luminous detachment,
resting in the practice of luminosity without clinging,
I sustained the fundamental nature of self-emergent simplicity.
Gazing upon my own true face – carefree openness –
I have the teachings on self-liberation of destructive emotions.
In my isolated mountain retreat of self-emergent non-conceptuality,
remaining in the practice of self-liberation of conditioned appearances,
I sustained the fundamental nature of non-dual hope and fear.
Encountering the wisdom of natural self-liberation,
I hold the instructions for the self-release of whatever arises.
In my isolated mountain retreat devoid of fixation on hope and fear,
resting in the practice of self-liberating destructive emotions
I sustained the fundamental nature of the perfect on-going state of the three kāyas.
Gazing upon my own true nature – effortless dharmakāya –
I possess the instructions on the primordial liberation of cyclic existence and quiescence.
I have attained the fourfold assurance of freedom from abandonment and attainment,
and am liberated inseparably with ever-excellent great bliss.
This is the proper way a practitioner pursues isolated mountain retreat!
-- Sera Khandro
A Song of Amazement
https://quotes.justdharma.com/in-my-isolated-mountain-retreat-sera-khandro/
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The road to nonduality ~ Sengcan
One thing, all things;
move among and intermingle,
without distinction.
To live in this realization
is to be without anxiety about nonperfection.
To live in this faith is the road to nonduality,
because the nondual is one with the trusting mind.
-- Sengcan
https://quotes.justdharma.com/the-road-to-nonduality-sengcan/
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Gazing at the uncontrived sameness of every experience ~ Longchenpa
We should cast aside all childish games that fetter and exhaust body, speech and mind; and stretching out in inconceivable nonaction, in the unstructured matrix, the actuality of emptiness, where the natural perfection of reality lies, we should gaze at the uncontrived sameness of every experience, all conditioning and ambition resolved with finality.
-- Longchenpa
from the book Natural Perfection: Longchenpa's Radical Dzogchen
https://quotes.justdharma.com/gazing-at-the-uncontrived-sameness-of-every-experience/
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Right there ~ Shunryu Suzuki
Nothing we see or hear is perfect. But right there in the imperfection is perfect reality.
-- Shunryu Suzuki
https://quotes.justdharma.com/right-there-shunryu-suzuki/
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Why all beings possess buddha nature ~ Maitreya
Because the perfect buddhas’s kaya is all-pervading,
Because reality is undifferentiated,
And because they possess the potential,
Beings always have the buddha nature.
-- Maitreya
Uttaratantra Shastra, I, 27
https://quotes.justdharma.com/why-all-beings-possess-buddha-nature/
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Ever-present Buddha-Nature ~ Jamgon Kongtrul Lodro Thaye
Getting butter from milk is only possible because milk already contains cream. No one ever made butter by churning water. The prospector looks for gold in rocks and not in wood chips. Likewise, the quest for perfect enlightenment only makes sense because buddha-nature is already present in every being. Without that nature, all efforts would be futile.
-- Jamgon Kongtrul Lodro Thaye
quoted in the book On the Path to Enlightenment: Heart Advice from the Great Tibetan Masters
https://quotes.justdharma.com/ever-present-buddha-nature-jamgon-kongtrul-lodro-thaye/
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The essence of the guru ~ Lama Yeshe
The essence of the guru is wisdom: the perfectly clear and radiant state of mind in which bliss and the realization of emptiness are inseparably unified.
-- Lama Yeshe
from the book Introduction to Tantra: The Transformation of Desire
https://quotes.justdharma.com/the-essence-of-the-guru-lama-yeshe/
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You are Buddha in the making ~ Tai Situ Rinpoche
I remind you that each one of you, all sentient beings, ultimately, right now, are in essence perfect, they are Buddha. The only thing is that they don’t realize this. They are not pretending to not realize, they sincerely and truly do not realize this, including me…. This way I thought to remind you about the same thing that helps me very much, by reminding myself. And I remind myself all the time, “You are not just Tai Situ, you are Buddha in the making. You are an unenlightened Buddha, a primordial Buddha. You are not as bad as you might think, but also you are not as good as you should be, very far from being as good as you should be.” So this helps me very much. This does not give me much chance to have any so-called depression, so-called stress, so-called pride or, so-called disappointment. When somebody does something terrible, I don’t like it, but then deep inside I think, why not? Because the person does not know he or she is a Buddha, then why not? When somebody does something wonderful I’m very happy. I’m very delighted. But deep inside I think, why not? He is a Buddha, she is a Buddha, so why not? This way it really benefits me personally, tremendously, and all the credit goes to my great masters because everything is because of them. So I am very happy to share this with you.
-- Tai Situ Rinpoche
source: “Nectar of Dharma: The Sacred Advice”. Vol. Two, pp. 41-42
https://quotes.justdharma.com/you-are-buddha-in-the-making-tai-situ-rinpoche/
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Mind’s true nature ~ 3rd Jamgon Kongtrul Rinpoche
Our present state of mistaken apprehension does not accord with the mind’s true nature, which is ever and already perfect and pure. Mistaken experiences depend upon mind’s fundamental pattern that identifies the apprehending subject as “the self.” The self is not inherently existent, although we erroneously cling to the belief that it is. Since we think that the self exists of its own accord and as a unique entity, we assume apprehended experiences are other and distinct from the self and automatically cling to a dualistic outlook as a result. It is just this dualistic notion that gives rise to feelings of sympathy and antipathy, attachment and aversion, i.e., sympathy for those persons and things that live up to our expectations and aversion against those persons and things that obstruct our expectations. Our expectations evolve from our hopes and fears related to misleading assumptions of happiness and suffering. When feelings of sympathy and antipathy arise, other disturbing emotions naturally spring forth – desire, anger, pride, jealousy, just to name a few. These afflictive emotions drive us to act the way we do with body, speech, and mind. Our activities create karma, the “infallible law of cause and effect.” Living beings experience the result of their personal and collective karma in the active process of being and becoming.
It is necessary to become free of the initial delusions that are the source of suffering, i.e., the mistaken beliefs in an apprehending self and apprehended objects different than the self. They bring about feelings that necessarily give rise to frustrating karmic results. When free of the mental patterns that are the cause of attachment and aversion, then freedom from suffering will have been attained. No outer means can eliminate suffering and guarantee lasting happiness other than the practice of hearing, contemplating, and meditating the precious Dharma instructions.
-- 3rd Jamgon Kongtrul Rinpoche
https://quotes.justdharma.com/minds-true-nature-3rd-jamgon-kongtrul-rinpoche/
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Suffering is of the Nature of Bliss ~ Khenpo Tsultrim Rinpoche
The Buddha taught many times in the Mahayana sutras that the five aggregates, and the suffering that goes along with them, are of the nature of original and perfect purity. There is not the tiniest bit of impurity anywhere within them that needs to be abandoned.
Therefore, Mahayana practitioners do not want to be rid of their samsaric existence, but rather they aspire to take birth in samsara in as many bodies, in as many lifetimes as possible to be of benefit to sentient beings.
In Vajrayana practice, one cultivates the understanding that the five aggregates are of the nature of the five buddha families and that suffering is of the nature of bliss. Since that is the case, why would one ever want to abandon them? They are of the very essence of enlightenment.
-- Khenpo Tsultrim Rinpoche
from the book The Sun of Wisdom: Teachings on the Noble Nagarjuna's Fundamental Wisdom of the Middle Way
https://quotes.justdharma.com/suffering-is-of-the-nature-of-bliss-khenpo-tsultrim-rinpoche/
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Absolute bodhicitta ~ Mingyur Rinpoche
Absolute bodhicitta is the direct insight into the nature of mind. Within absolute bodhicitta, or the absolutely awakened mind, there is no distinction between subject and object, self and other; all sentient beings are spontaneously recognized as perfect manifestations of buddha nature.
-- Mingyur Rinpoche
from the book The Joy of Living: Unlocking the Secret and Science of Happiness
https://quotes.justdharma.com/absolute-bodhicitta/
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Everything is but an apparition ~ Longchenpa
Since everything is but an apparition,
Perfect in being what it is,
Having nothing to do with good and bad,
Acceptance or rejection,
You might as well burst out laughing!
-- Longchenpa
quoted in the book Glimpse After Glimpse: Daily Reflections on Living and Dying
https://quotes.justdharma.com/everything-is-but-an-apparition/
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Look into the mirror of your mind ~ Naropa
Naropa, you should strive
For Samsara and Nirvana's unity.
Look into the mirror of your mind, which is delight eternal,
The mysterious home of the Dakini.
– Naropa
from the book "The Life and Teaching of Naropa"
https://quotes.justdharma.com/look-into-the-mirror-of-your-mind-naropa/
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Wabi-Sabi Wisdom
Wikipedia: In traditional Japanese aesthetics, wabi-sabi (侘寂) is a world view centered on the acceptance of transience and imperfection. The aesthetic is sometimes described as one of appreciating beauty that is "imperfect, impermanent, and incomplete" in nature. It is a concept derived from the Buddhist teaching of the three marks of existence (三法印, sanbōin), specifically impermanence (無常, mujō), suffering (苦, ku) and emptiness or absence of self-nature (空, kū).
Characteristics of wabi-sabi aesthetics and principles include asymmetry, roughness, simplicity, economy, austerity, modesty, intimacy, and the appreciation of both natural objects and the forces of nature.
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Perceiving everything in its natural purity ~ Dilgo Khyentse Rinpoche
Someone who has been captured with a hook has no option but to go wherever he is led. In the same way, if we catch hold of our mind - which risks being distracted by the objects of the six senses - with the hook of mindfulness, and with vigilance and carefulness, this will be of enormous benefit. We should use this watchman to constantly check how many positive or negative thoughts and actions we produce during the day. When we are able to control our minds through mindfulness, everything that appears in samsara and nirvana becomes an aid in our practice and serves to confirm the meaning of the teachings. All appearances are understood as being dharmakaya. We perceive everything in its natural purity, and there is nothing we can call impure.
– Dilgo Khyentse Rinpoche
from the book "Zurchungpa's Testament"
https://quotes.justdharma.com/perceiving-everything-in-its-natural-purity-dilgo-khyentse-rinpoche/
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