Discovering the True Nature of Mind & Phenomena [U2T] - 030
By Geshe Tenzin Wangyal Rinpoche| May 1, 2004
https://www.lionsroar.com/discovering-the-true-nature-of-mind/
Geshe Tenzin Wangyal teaches us a five-stage Dzogchen meditation that begins with contemplating our worst enemy and culminates in the discovery that mind is empty, clear and blissful.
Vision is mind. (all perceived objects / phenomena are co-dependent with the subject / mind <==> thus empty; and vice versa)
(i.e. 2nd truth about objects / phenomena: Everything, including objects / phenomena, is empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], and vice versa. One aspect implies the other (<==>) [U2T].)
(i.e. Union of the three spheres [U3S]: Union subject / actor / perceiver / knower <==> relation / action / perception / cognition <==> object / result / perceived / known. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. Union of the Two Truths about the three spheres [U2T-3S]: The three spheres are inseparable / interdependent / co-dependent / co-emergent / co-evolving [T1] <==> thus empty of inherent existence [T2], and vice versa. One aspect implies the other (<==>). [U2T])Mind is empty. (like all perceived objects / phenomena, the mind / subject is also empty of inherent existence <==> because co-dependent with its experiences / actions and objects / phenomena)
(i.e. 2nd truth about subject / Mind: Everything, including the subject / mind, is empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], and vice versa. One aspect implies the other (<==>) [U2T].)Emptiness is clear light. (the pure naked mind, Primordial-awareness, is empty <==> but still relatively functional / cognizant / aware)
(i.e. 1st truth about Mind: Empty of inherent existence [T2]<==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], and vice versa. One aspect implies the other (<==>) [U2T]. Ex. The mind is empty of inherent existence [T2] <==> but still conventionally luminous / clear light / radiant / cognizant / functional [T1] …, and vice versa. One aspect / truth implies the other (<==>) [T2].)Clear light is union. (those two aspects, emptiness and cognizance, are inseparable)
(i.e. Union of the Two Truths about Mind: Union of clear light / dependent origination / relative functionality [T1] <==> and emptiness of inherent existence [T2]. Those two aspects are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / equal / non-dual / one [T1], not really existent <==> thus both empty of inherent existence [T2], not completely non-existent.)Union is great bliss. (Oh joy, to realise this Union)
(i.e. Fruition: Understanding and then directly perceiving / realising / experiencing / abiding in this Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] is nirvana here & now. Ignoring it is samsara here & now.)
This is the heart instruction of Dawa Gyaltsen, a Bön meditation master who lived in the eighth century. Bön is the native, pre-Buddhist religion of Tibet, which has incorporated many Buddhist elements. This teaching is a direct introduction to the nature of mind and is not elaborate with ritual. The pith instructions of these masters—their heart advice to their students—are often only a few lines, but these few lines can guide the fortunate practitioner to recognizing his or her own true nature as Buddha (and of the Universe as a Buddhaverse, already pure & perfect here & now).
1. Vision is mind (All perceived objects / phenomena are co-dependent / co-emergent / co-evolving with the subject / mind [T1]; merely labelled / imputed / conceptualised by the mind in co-dependence with its past / conditioning / karma <==> thus empty of inherent existence [T2]; like illusions / mirages / dreams / projections ... not existent, not non-existent, not both together, not neither. Like transparent.)
How do we work with Dawa Gyaltsen’s instruction, which begins, “Vision is mind”? Vision includes everything we perceive, but I suggest that you use what bothers you as an entrance to this practice. Do you have a famous person in your life? The famous person is the one who seems to be born to create a problem for you, as if that were his or her number-one mission in life. Sometimes we feel there are people like that. Such people can make trouble for you not only with their presence, but with one single postcard sent to you. When you see the postcard with their handwriting on it, you are immediately disturbed.
So we begin our meditation practice with this famous person as our starting point. Create a protected environment and sit in a comfortable upright position. Now invite the image of your famous person to come into your awareness. They always come anyway, but this time you are inviting them so that you can look more deeply into this experience. What exactly is this famous person composed of? See the image of the person, the character of this person who bothers you so much. Sense the energetic or emotional presence of this person. When your famous person was born, he or she did not show any physical signs or marks of what you now see. And not all people share your view of this person. What you perceive is your mind, your karmic vision, which is more karma than vision.
So in this moment, instead of looking out and focusing on that person (perceived object), look inward (at the role of the mind / subject). Step back and let the experience come in. Do not step forward but step backwards. Don’t go to your office and make phone calls and send emails. Just sit and close your eyes and reflect on this person, and experience what you’re experiencing at this very moment. This is your vision. It is very much in you, in your mind. That famous person is now an image or a felt sense. Perhaps you have a sense of being contracted, closed or agitated in the presence of this person; feel this fully, not simply with your intellect. Sit with the image of your famous person, and with the resulting feelings and sensations, until you recognize that this experience is in you, and you conclude, “Vision is mind.”
2. Mind is empty (The subject / mind is also empty of inherent existence [T2] <==> because co-dependent / co-emergent / co-evolving with the perceived objects / phenomena / world and with their inter-relation / its actions / experiences / perception / cognition.)
The next question is, “What is this mind?” Look for your mind. Look from the top of your head to the soles of your feet. Can you find anything solid? Can you find any permanent color, shape or form that you can call your mind? If you look directly, you come to the conclusion that your mind is empty. Some people come to this conclusion very quickly; for others it requires an exhausting search to discover this clear awareness. But this is what mind is. You can obviously pollute that clarity in any given moment, but by continuing to look directly, you can discover that mind itself is just clear. Clear means empty. “Empty” is a philosophical term, but as experience it is clear and open.
So what began as the famous person is now clear and open. If this is not your experience, you are grasping the image and holding on to the experience in some way. Just be. Relax into the experience. Simply be. Mind is empty. When we arrive at the experience of emptiness and vastness through the doorway of the famous person, it is possible to have quite a strong experience of emptiness.
3. Emptiness is clear light (This emptiness of the objects / phenomena & subject / mind is not complete non-existence / nothingness / nihilism. The three spheres -- ex. subject / mind / actor / perceiver / knower, relation / action / perception / cognition, object / phenomena / result / perceived / known -- are empty of inherent existence [T2] <==> but still conventionally dependently co-appearing relatively functional impermanent appearances [T1], and vice versa. ex. The Mind is empty [T2] but still luminous / clear light / functional / knowing [T1]; luminous / clear light / functional / knowing [T1] but still empty of inherent existence [T2]. One aspect implies the other (<==>) [U2T]. Note: Clear light is pure knowing without any grasping / attachment, without any absolute di-vision between subject & object & action, without any conditioning / karma.)
Our next question is, “What is this emptiness?” Sometimes emptiness is scary to the point where someone may prefer even their famous person to this nothing where one experiences the absence of self. But this experience of open space is essential. It clears the identity that creates the famous person. In order to clear the obstacle of the famous person, you have to clear the identity that creates that famous person. There is an expression, “The sword of wisdom cuts both ways.” Don’t be scared by this. Remember: “Emptiness is clear light.” It has light. It is possible to feel the light in the absence of the stuff.
Usually we accumulate a lot of stuff in life. Then we have a big yard sale in order to get rid of that stuff. For a moment we might feel “Ahhh . . .”—a sense of relief at getting rid of our old stuff—but soon we are excited again about all the new stuff we can accumulate to decorate and fill the open space. In your meditation, when things clear, just be with this. Don’t focus on the absence of the stuff, but discover the presence of the light in that space. It’s there. I’m not saying it’s easy to recognize and connect with the light—clearly it will depend on how much you are caught up with appearances and with the famous person. I’m not talking about the clear appearance of the famous person; I’m speaking of the clear appearance of the space.
So when you look at appearance and discover it is mind, and then discover that mind is empty, clear light emerges. When you look for the mind, you don’t find the mind. When you don’t find anything, the Dzogchen instruction is to “abide without distraction in that which has not been elaborated.” What has not been elaborated is that space, that openness. So you look for mind; you don’t find anything. What you don’t find is pure space which is not elaborated. So don’t do anything. Don’t change anything. Just allow. When you abide in that space without changing anything, what it is clear light. The experience or knowledge of emptiness is clear light. It is awareness.
Clear light is the experience of vast emptiness. The reason you have a famous person in the first place is that you experience yourself as separated from the experience of the vast, open space. Not recognizing the vast space, not being familiar with it, you experience visions. Not recognizing the visions as mind, you see them as solid and separate and out there—and not only out there, but disturbing you and creating all kinds of hassles for you that you have to deal with.
Perhaps you say, “Well, I am very clear about the direction in my life.” Here, you are clear about something. The clarity Dawa Gyaltsen points to is not clear about something; it is clear in the sense of being. You experience your essence, your existence, your being as clear. That clarity is the best. Through experiencing that clarity, you overcome self-doubt.
4. Clear light is union (This inseparability / interdependence / harmony of those two aspects of Mind is called the Union of functionality / luminosity / clear light / cognizance / awareness [T1] <==> and emptiness of inherent existence [T2]. The Union of the Two Truths [U2T] about the three spheres [U2T-3S]. The Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)
From this experience of vast emptiness we say, “Clear light is union.” The space (emptiness) and the light (luminosity / relative functionality) cannot be separated. Clear refers to space (emptiness), and light refers to awareness; awareness and space are inseparable. There is no separation between clear presence and space, between awareness and emptiness.
We have a lot of notions of union: yin and yang, male and female, wisdom and compassion. When you pay close attention to the experience of emptiness, you experience clarity. If you try to look for clarity, you cannot find it—it becomes emptiness. If you don’t find it, and you abide there, it becomes clear. The experiences of clarity and emptiness are union in the sense that they are not separate. Clarity is the experience of openness. If you don’t have the experience of openness, you cannot be clear. What is clear is that openness, the emptiness. What is empty and open is that clarity. The two are inseparable. Recognizing this is called union.
This means that our experiences do not affect our relation to openness. It is usually the case that experiences affect our connection to openness because immediately we get excited and attached. Then we grasp, or we become agitated, conflicted and disturbed. When that doesn’t happen, when our experience spontaneously arises and does not obscure us, that is union: the inseparable quality of clear and light. You are free; you are connected. You are connected; you are free.
This combination experience, whether in deep meditation or in life, is rare. Often, if you are “free,” that means you are disconnected. So this sense of union is important. Having the ability to do something and the ability to feel free, having the ability to be with somebody and still feel a sense of freedom, is so important. That is what is meant by “clear light is union.”
5. Union is great bliss (Directly perceiving / realising / experiencing / abiding in the inconceivable true nature & dynamic of Reality as it is, in this inconceivable Union of the Two truths about the three spheres, is what transmutes samsara into nirvana here & now. Being fully aware of the true nature of all appearing illusions is enough to "disarm" them, and to become free from them: free to use any & all conventional truths / appearances / fabrications -- physical, conceptual, mental -- without thinking they are existing inherently / independently / separately / absolutely, without any grasping or attachment. And that includes any & all thoughts, feelings, concepts, labels, categories, dualities ... The Union of samsara and nirvana, of the three kayas, is great bliss.)
If you recognize and experience this inseparable quality, then you can experience bliss. Why is bliss experienced? Because that solid obstacle to being deeply connected with yourself has disappeared. You can have a strong experience of bliss because you have released something. Bliss spontaneously comes because there’s nothing that obscures you or separates you from your essence. You have a feeling that everything is complete just as it is.
So you begin with the famous person, and you end up with bliss. What more could you ask for? This is the basis of the whole Dzogchen philosophy in a few lines. The famous person you project is great bliss, but you must understand this as your mind, and that very mind as empty. From there, emptiness is clear light, clear light is union, union is great bliss. You can experience this in an instant. The moment you see the famous person, you can instantly see light. But sometimes we have to go through a longer process to see this. It is a question of ability. So this progression, this process, is our practice. It takes time. But there is a clear map.
These five principles can be applied in daily practice. You can do this practice anyplace, in any given moment, and especially when the famous person is bothering you. When a difficult circumstance arises, of course you could just live with it, or you could try to find one of many solutions. But as a Dzogchen practitioner, this practice of the Fivefold Teachings is what you do. Perhaps you lost a business deal and you feel bad. What does “lost” really mean? You look at that; that is vision. Whether fear-based vision or greed vision, you look directly at that experience. Be with that experience. Then you realize it is mind, and you look at your mind and discover that mind is clear— just clear. Even when we have a lot of problems, the essence of mind is always clear. It is always clear. There is always the possibility to connect with the essence of mind rather than the confusion aspect of it.
How we conclude
I love this practice very much. On the one hand, it is so practical. It gives you a tool to deal with a very specific situation. On the other hand, it guides you directly into the essence, to the root of yourself. It always amazes me when people fight with one another and say, “Oh, that terrible person. We have been good friends for a long time and I always thought that person was so honest. It took me a long time to discover that that person is really terrible.” So your conclusion is that that person is terrible. Have you heard people say things like that? This is not really a healthy solution. It’s like going to therapy and realizing, “My dad was really a bad guy. Now I feel much better.” Of course, you might realize some difficult aspect of your situation, but realizing that is not the conclusion. You need to conclude into the essence, conclude into the root, to come to the place in yourself where you realize your mind is clear and blissful and the image that was bothering you has finally dissolved through your meditation.
What is the conclusion here? The conclusion is bliss. “Union is great bliss.” What better conclusion would you want than that? And it will be like that if you open your mind to learn, trust with your heart, and pray. It’s really important to pray, and to pray for a deep experience. Because if what you think is not that deep, the result won’t be that deep either. Through prayer, you open your heart and receive the blessings of effortlessness. The quality of effortlessness is a quality of heart, and devotion and prayer open the heart. So praying is wonderful. It sets up the intention and puts you in the right direction, so when you do the practice of meditation—of directly looking and being with your experience—it will work.
I encourage you to practice this heart advice of Dawa Gyaltsen, to look directly into what is disturbing you and discover the nature of your mind. Through the profound simplicity of these five lines, not only can you heal your day-to-day life and make it lighter and more pleasant, but you can recognize and connect with your innermost essence, the nature of your mind as Buddha.
Madyamaka Résumés::
[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]
(i.e. Version 2022-01-02: 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.
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[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 timeless 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.
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[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.
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[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.
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[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, not both together, not neither, 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 / non-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, timeless, equal, pure, perfect, divine, complete, free. 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)
.
[02. If we put apparent opposites like ‘opposite-1, opposite-2 ...’ into the Madhyamaka Machine we get: the Union of opposites [Uopp] // the Union of the Two Truths about opposites in general [U2T-opp].]
(i.e. Version 2022-01-02 - Union of apparent opposite like 'opposite-1, opposite-2 ...' [Uopp]:
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' 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.
--
[Uopp: APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'opposite-1, opposite-2 ...' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless 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-opp: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...':]
[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 apparent opposites like 'opposite-1, opposite-2 ...'
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.
Apparent opposites like 'opposite-1, opposite-2 ...' 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:] Apparent opposites like 'opposite-1, opposite-2 ...' 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).
-
[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 apparent opposites like 'opposite-1, opposite-2 ...' 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.
-
[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.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'opposite-1, opposite-2 ...') 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 apparent opposites like 'opposite-1, opposite-2 ...' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'opposite-1, opposite-2 ...' [U2T-opp],
– the inconceivable Union of the three spheres about apparent opposites like 'opposite-1, opposite-2 ...' [U3S / U2T-3S-opp],
– the inconceivable Union of opposites about apparent opposites like 'opposite-1, opposite-2 ...' [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about apparent opposites like 'opposite-1, opposite-2 ...',
– the tetralemma about apparent opposites like 'opposite-1, opposite-2 ...',
– 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:] Apparent opposites like 'opposite-1, opposite-2 ...' 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, not both together, not neither, 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 / non-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 ...).
-
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, timeless, equal, pure, perfect, divine, complete, free. 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.
-
[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].
-
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.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
.
[03. If we put apparent opposites like ‘the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get: the Union of the three spheres [U3S] // the Union of the Two Truths about the three spheres [U2T-3S].]
(i.e. Version 2022-01-02 - Union of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S]:
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' 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.
--
[U3S: APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless 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-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --':]
[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 apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --'
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.
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' 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:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' 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).
-
[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 apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' 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.
-
[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.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --') 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 apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U2T-3S],
– the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S-3S],
– the inconceivable Union of opposites about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp-3S],
– the inconceivable Middle Way about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– the tetralemma about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– 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:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' 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, not both together, not neither, 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 / non-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 ...).
-
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, timeless, equal, pure, perfect, divine, complete, free. 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.
-
[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].
-
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.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
.
[04. If we put apparent opposites like ‘the two truths -- dependent origination / relative functionality and emptiness of inherent existence --’ into the Madhyamaka Machine we get: the Union of the Two Truths about the two truths themselves [U2T-2T].]
(i.e. Version 2022-01-02 - Union of apparent opposites like ‘the two truths’ -- dependent origination & relative functionality and emptiness of inherent existence -- [U2T-2T]:
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- 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.
--
[U2T-2T: APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE -- ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless 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-2T: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE --:]
[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 apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --
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.
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- 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:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- 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).
-
[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 the two truths -- dependent origination / relative functionality and emptiness of inherent existence -- 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.
Apparent opposites like ‘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.
-
[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.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --) 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 apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U2T-2T],
– the inconceivable Union of the three spheres about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U3S / U2T-3S-2T],
– the inconceivable Union of opposites about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [Non-duality / Oneness / Uopp / U2T-opp-2T],
– the inconceivable Middle Way about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– the tetralemma about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– 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:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- 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, not both together, not neither, 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 / non-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 ...).
-
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, timeless, equal, pure, perfect, divine, complete, free. 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.
-
[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].
-
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.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
.
For more about "Union" see:
Quotes:
Your natural face ~ Padmasambhava
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.
– Padmasambhava
from the book "Advice from the Lotus-Born"
https://quotes.justdharma.com/your-natural-face-padmasambhava/
=======================
The 3rd. Jamgon Kongtrul Rinpoche
"Mind is by its very nature empty, yet appearances arise from it without obstruction. Out of the unobstructed emptiness of mind the whole range of appearances can manifest without limit. On a relative level, phenomena manifest through dependent origination; this is inseparable from the emptiness of mind, which is the ultimate level. Freedom from extremes is realizing that emptiness and dependent origination are one and do not contradict each other. Confusion lies neither in the appearance of things, nor in the fact that they are manifested by mind, but in one's own misunderstanding of the emptiness and luminosity of mind."
=======================
Clear light ~ Thinley Norbu Rinpoche
At the time of the meditation of tranquil stillness and true seeing, although this meditation is not the basic nature of clarity and emptiness just as it is, it is the arising of an aspect of experience that is similar, like the way the form of the sky appears in water. This is called an example demonstrating clear light. The essential nature of wisdom is free from the coverings of experience, like stainless sky. When this is realized, it is called absolute clear light.
By realizing the basic nature of the great bliss of the clear light of empty awareness (Reality / Dharmata / Awareness = Union of the Two Truths about the three spheres. Union of luminosity / clear light / functionality / cognizance / conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence) and by continuously sustaining it, when one actually accomplishes the stages of the path, the consciousness of the five senses will dissolve into mind. Mind will dissolve into the consciousness of alaya. When alaya dissolves into the dharmata of empty clear light (in Union), even though there is no consciousness, because consciousness is purified from the root, self-awareness wisdom light will arise like stainless sky. Thus it is also said. For example, when gold mixed with earth, stone, sand, and so on is melted down and refined, the power of the ordinary stain or nature of the elements of earth and stone is reduced more and more, like the gross energy of obscurations, and the quality of the element gold is purified more and more. Eventually the time will come when even the object of purification, the gold itself, will be purified and there will be nothing left.
-- Thinley Norbu Rinpoche
from the book A Cascading Waterfall of Nectar
https://quotes.justdharma.com/clear-light-thinley-norbu-rinpoche/
=======================
Merging of the ultimate meaning with the ultimate mind ~ 14th Dalai Lama
The only way to experience deep meditative equipoise and subsequent realization simultaneously, and to overcome [the] perception that the two truths are essentially different, is by bringing about that realization of emptiness at the subtle most level of consciousness. What is required is the merging of the ultimate meaning, which is emptiness, and the ultimate mind, which is the innate mind of clear light. When this occurs, then appearances and emptiness no longer appear separately, and the subtle defilements are overcome.
(Reality / Dharmata / Awareness = Union of the Two Truths about the three spheres. Union of luminosity / clear light / functionality / cognizance / conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence.)
-- 14th Dalai Lama
from the book The Middle Way: Faith Grounded in Reason
=======================
A Song of No Attachment to This and That ~ Khenpo Tsultrim Rinpoche
Though shifting appearances ceaselessly rise
Just be unattached as a child at play
Though seeming joys, troubles, friends, enemies rise
All thoughts free themselves like the waves of the sea
What a wealth of thoughts – passion, aggression, praise, blame
Just look at their essence, the naked clear void.
To walk, sit, eat, lie down and all you can do
Just empty forms shining in clear light’s expanse
(Reality / Dharmata / Awareness = Union of the Two Truths about the three spheres. Union of luminosity / clear light / functionality / cognizance / conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence.)
-- Khenpo Tsultrim Rinpoche
https://quotes.justdharma.com/a-song-of-no-attachment-to-this-and-that/
=======================
The Essential Points of Mahamudra, Dzogchen, and the Middle Way ~ Khenpo Tsultrim Rinpoche
Hey, hey, lucky students, diligent, faithful and smart,
Take a look at mind’s nature –
simplicity unborn
When reference points and signs dissolve in certainty
Don’t strive, strain, or stop, just relax naturally
Look nakedly at the inexpressible –
Mind’s basic nature, bliss and emptiness
Relaxed, at ease, fixation-free,
All that binds is free in bliss-emptiness
Within this clear light, the dharmadhatu,
Take a look at the play of unborn mind
Mind’s play manifests as appearance-emptiness
(Reality / Dharmata / Awareness = Union of the Two Truths about the three spheres. Union of luminosity / clear light / functionality / cognizance / conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence.)
Pure awareness, from beginningless time,
Naturally present, transcending mind –
Thoughts that this view is best dissolve naturally
When we realize mind’s reality.
Then tingles of light and rainbows can shine
But since we don’t think they’re real, these
dzogchenpas are fine!
-- Khenpo Tsultrim Rinpoche
https://quotes.justdharma.com/the-essential-points-of-mahamudra-dzogchen-and-the-middle-way/
=======================
Luminosity ~ Thrangu Rinpoche
The word ösalwa, often translated as luminous, is related to the word light in that it expresses some kind of brightness or clarity. However, the real meaning of this is not a light that is visible to the eye. Luminosity refers more to the capacity to know.… Hearing that mind is emptiness may lead us to believe that there is no mind. It sounds like we are a mindless piece of matter, which we are not. We are able to experience. Our natural cognizance is available at any moment. That is luminosity, which is not made out of anything whatsoever.
Thrangu Rinpoche
from the book Songs of Naropa: Commentaries on Songs of Realization
https://quotes.justdharma.com/luminosity-thrangu-rinpoche/
=======================
The most important attitude and practice ~ Kalu Rinpoche
The essence of the Lama or Buddha is emptiness;
their nature, clarity / luminosity;
their appearance, the play of unimpeded awareness
(Compassionate energy / dynamism / Union of essence and nature).
Apart from that they have no real material form, shape or colour, whatsoever – like the empty luminosity (in Union) of space. When we know them to be like that we can develop faith, merge our minds with theirs, and let our minds rest peacefully. This attitude and practice are most important.
(Reality / Dharmata / Awareness = Union of the Two Truths about the three spheres. Union of luminosity / clear light / functionality / cognizance / conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence.)
-- Kalu Rinpoche
quoted in the book Dzogchen Essentials: The Path That Clarifies Confusion
https://quotes.justdharma.com/the-most-important-attitude-and-practice-kalu-rinpoche/
=======================
Empty Essence ~ Tsoknyi Rinpoche
Empty essence means very, very open
And very spacious, like a totally open sky.
Space has no center or edge.
Nothing is prevented, it is completely unimpeded.
Empty essence, like space, is not made out of anything whatsoever.
At the same time there is a sense of knowing,
An awake quality, a cognizant nature,
Not separate from the openness of this space.
Like the sun shining in daytime,
The daylight and space are not separate.
It’s all sunlit space.
Nothing is confined, nothing is blocked out.
All the doors and windows are wide open.
Like a total welcome – of all possibilities –
Which doesn’t get caught up in whatever happens.
It is wide open,
The unity (Union) of empty essence and cognizant nature.
This is the third quality, that of unconfined capacity
(compassionate energy / dynamism).
(Reality / Dharmata / Awareness = Union of the Two Truths about the three spheres. Union of luminosity / clear light / functionality / cognizance / conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence.)
-- Tsoknyi Rinpoche
from the book Carefree Dignity: Discourses on Training in the Nature of Mind
https://quotes.justdharma.com/empty-essence-tsoknyi-rinpoche/
=======================
Unstained by any Grasping ~ Dudjom Rinpoche
Whatever perceptions arise, you should be like a little child going into a beautifully decorated temple; he looks, but grasping does not enter into his perception at all. You leave everything fresh, natural, vivid and unspoiled. When you leave each thing in its own state, then its shape doesn’t change, its color doesn’t fade and its glow does not disappear. Whatever appears is unstained by any grasping, so then all that you perceive arises as the naked wisdom of Rigpa,
which is the indivisibility (Union) of luminosity (capacity of knowing) and emptiness.
(Reality / Dharmata / Awareness = Union of the Two Truths about the three spheres. Union of luminosity / clear light / functionality / cognizance / conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence.)
-- Dudjom Rinpoche
quoted in the book The Tibetan Book of Living and Dying
https://quotes.justdharma.com/unstained-by-any-grasping-dudjom-rinpoche/
=======================
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 (Union) 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
https://quotes.justdharma.com/the-peaceful-and-calming-victory-flag-17th-karmapa/
=======================
Emptiness and dependent origination ~ 3rd Jamgon Kongtrul Rinpoche
Mind is by its very nature empty, yet appearances arise from it without obstruction. Out of the unobstructed emptiness of mind the whole range of appearances can manifest without limit. On a relative level, phenomena manifest through dependent origination; this is inseparable from the emptiness of mind, which is the ultimate level. Freedom from extremes is realizing that emptiness and dependent origination are one (in Union) and do not contradict each other (in Harmony). Confusion lies neither in the appearance of things, nor in the fact that they are manifested by mind, but in one’s own misunderstanding of the emptiness and luminosity of mind.
(Reality / Dharmata / Awareness = Union of the Two Truths about the three spheres. Union of luminosity / clear light / functionality / cognizance / conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence.)
-- 3rd Jamgon Kongtrul Rinpoche
from the book Cloudless Sky
https://quotes.justdharma.com/emptiness-and-dependent-origination/
=======================
Empty cognizance ~ Tulku Urgyen Rinpoche
Try to imagine what it’s like when this moment of empty cognizance (in Union) suffused with awareness starts to last for a full hour, unbroken. The very first moment of empty cognizance already has the potential for full omniscience, as well as the potential for compassion and loving kindness – the potential ability to protect and help other beings, as well as to manifest the activity that functions for the welfare of all. All these qualities are present, but not fully manifest. The longer this duration lasts, the more the qualities become visible, actualized. They don’t just appear later on, when realization is fully experienced. When the sun rises in the morning, do we have to wait for it to shine for it to be warm and brilliant? Although the noon sun may be stronger than the dawn sun, all of its qualities are present from the very first moment, though they may not be fully manifested. It’s the same in this training. What is essential is to train in order to attain stability.
Please understand that ‘rangjung yeshe’, self-existing wakefulness, is primordially endowed with all perfect qualities. The qualities of enlightenment are not a fabrication or a product. They are not a new achievement, an unprecedented new discovery, or something that we achieve. They are present from the very beginning. It’s like the unchanging brilliance of the sun shining in the sky. It can be obscured by clouds, but these clouds are neither primordial nor intrinsic to the sky; they are always temporary, momentary. What prevents full realization of our innate nature of self-existing wakefulness is the momentary occurrence of thoughts and fixation. Because this occurrence is momentary, it can be cleared away. It’s very important to understand this.
-- Tulku Urgyen Rinpoche
from the book As It Is, Vol. 1
https://quotes.justdharma.com/empty-cognizance/
=======================
Self-knowing wakefulness ~ Tulku Urgyen Rinpoche
Recognize that your mind is the unity (Union) of being empty and cognizant, suffused with knowing. When your attention is extroverted, you fall under the sway of thoughts. Let your attention recognize itself. Recognize that it is empty. That which recognizes is the cognizance. You can trust at that moment that these two – emptiness and cognizance – are an original unity (in Union). Seeing this is called self-knowing wakefulness.
(i.e. It is called "self-knowing awareness / wisdom" but, at that point / rigpa, there is no real subject, object or relation / action; no many no one; just transparency; just pure infinite free energy of the clear light void; nothing to grasp; no first cause; no absolute. Empty Buddhaverse, but still functional / inter-acting / cognizant ...)
-- Tulku Urgyen Rinpoche
from the book As It Is, Vol. 2
https://quotes.justdharma.com/self-knowing-wakefulness/
=======================
View, meditation, conduct and fruit ~ Longchenpa
As your true view, look into the changeless, empty cognizance (in Union).
As your true meditation, let your mind nature be as it is.
As your true conduct, let the delusion of dualistic fixation collapse.
As your true fruition, don’t seek the result that is spontaneously present.
-- Longchenpa
from the book The Life of Longchenpa: The Omniscient Dharma King of the Vast Expanse
https://quotes.justdharma.com/view-meditationconduct-and-fruit-longchenpa/
=======================
That is what makes the entire difference ~ Thrangu Rinpoche
Everything stands or falls with this point. Do we know the very identity of momentary thoughts to be the empty and luminously cognizant mind (in Union), or not? That is what makes the entire difference. If we know that the nature of any momentary thought or emotion is empty cognizance (in Union), we are no longer fooled by it.
-- Thrangu Rinpoche
from the book Teachings on the Practice of Meditation
https://quotes.justdharma.com/that-is-what-makes-the-entire-difference-thrangu-rinpoche/
=======================
Two ways to meditate ~ Dilgo Khyentse Rinpoche
When we speak of the “mind,” it is important to know whether we are talking about the ordinary mind, referring to the innumerable chains of thoughts that create and maintain our state of delusion, or, as here, about the nature of mind at the source of all those thoughts—the clear, void (in Union) state of awareness completely free of delusion. To illustrate this distinction, Lord Buddha taught that there are two ways to meditate — like a dog and like a lion. If you throw a stick at a dog, he will chase after the stick; but if you throw a stick at a lion, the lion will chase after you. You can throw as many sticks as you like at a dog, but at a lion only one. When you are completely barraged with thoughts, chasing after each one in turn with its antidote is an endless task. That is like the dog. It is better, like the lion, to look for the source of those thoughts.
-- Dilgo Khyentse Rinpoche
from the book The Heart Treasure of the Enlightened Ones
https://quotes.justdharma.com/two-ways-to-meditate-dilgo-khyentse-rinpoche/
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Functionality and emptiness ~ 14th Dalai Lama
Nagarjuna said that for a system where emptiness is possible, it is also possible to have functionality, and since functionality is possible, emptiness is also possible (in Union). So when we talk about nature, the ultimate nature is emptiness. What is meant by emptiness, or shunyata? It is not the emptiness of existence but rather the emptiness of true or independent existence, which means that things exist by dependence upon other factors.
-- 14th Dalai Lama
https://quotes.justdharma.com/functionality-and-emptiness-dalai-lama/
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Vast silent knowing ~ Tenzin Palmo
Behind the movement of the conceptual mind is vast silent knowing (in Union). It is so simple. But we don’t believe it. And it is sad indeed that we miss it. We overlook the simplicity in front of us.
-- Tenzin Palmo
from the book Into The Heart Of Life
https://quotes.justdharma.com/vast-silent-knowing-tenzin-palmo/
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Unconstructed self-knowing ~ Naropa
Mind is neither existent nor nonexistent,
Since each of these [constructs] is negated.
It is also not both,
Since existing and not existing are a contradiction.
It is not a living being
Nor other than living beings.
Therefore, it is free from all constructs.
This is how I have established the ultimate:
“Mind is based on space,” as it is said.
This unconstructed self-knowing
Perceives while empty, and while empty it perceives.
Experience and emptiness are therefore indivisible (in Union),
Like the analogy of the moon in water.
This is how I have established nonduality:
“Space is not based on anything,” as it is said.
This unconstructed self-knowing
Is itself the very basis of samsara.
Nirvana as well is also just this.
The Great Middle Way is also just this.
That to be seen is also just this.
That to train in is also just this.
That to attain is also just this.
The valid truth is also just this.
The renowned threefold tantras
Of basic cause, method, and result,
And what is known as ground, path, and fruition,
Are just different situations of this.
The basic consciousness, the all-ground,
And all possible aggregates in samsara,
Are known as the ‘dependent,’ and so forth.
-- Naropa
from the book Songs of Naropa: Commentaries on Songs of Realization
https://quotes.justdharma.com/unconstructed-self-knowing-naropa/
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Recognition ~ Mingyur Rinpoche
Awareness is the natural, innate, knowing quality of mind that is with us all the time. We cannot function without awareness; we would have no experience of anything without awareness. However, we do not always recognize it. In fact, most of the time we don’t. Meditation teaches us to recognize the awareness that we already have.
-- Mingyur Rinpoche
from the book Turning Confusion into Clarity: A Guide to the Foundation Practices of Tibetan Buddhism
https://quotes.justdharma.com/recognition-mingyur-rinpoche/
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The display of your own intrinsic nature ~ Longchenpa
In the expanse (Buddhaverse) in which self-knowing rigpa arises spontaneously, free of all grasping, rest and relax, without contrivance or fabrication. Whatever thoughts arise, recognizing their essence, allow them all to be liberated as the display of your own intrinsic nature.
-- Longchenpa
A Mirror Revealing the Crucial Points: Advice on the Ultimate Meaning
https://quotes.justdharma.com/the-display-of-your-own-intrinsic-nature-longchenpa/
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Hey! ~ Tilopa
Hey! This is self-knowing primordial wisdom (Buddhaverse). It is beyond articulation and it is not an experienced object of the mind. It is nothing that can be demonstrated by me, Tilopa. Know it by letting your own self-awareness indicate itself.
-- Tilopa
quoted in the book A Spacious Path To Freedom: Practical Instructions On The Union Of Mahamudra And Atiyoga
https://quotes.justdharma.com/hey/
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Relax at ease ~ Dudjom Rinpoche
This fresh present knowing,
Unbound by the intellect that clings to meditation,
Is naked unobstructed non-meditation.
Relax at ease
And settle in the state of naturalness.
This is the meaning of realization of meditation.
When thoughts move, let them.
Movement arises and is liberated without a trace.
When there is no movement, don’t search for it.
This is empty luminosity (in Union), naked empty awareness (in Union).
Tantric practice without suppression or cultivation of thoughts
Brings the accomplishment of the destruction of hope and fear.
There is nothing more to add to this.
-- Madman Dudjom said this:
Let it remain like this in your heart.
Dudjom Rinpoche
https://quotes.justdharma.com/relax-at-ease/
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Re-awakened ~ 14th Dalai Lama
Rigpa awareness, or Samantabhadra, is a primordially enlightened state, a quality of buddhahood (of Buddhaverse) that we all possess from beginningless time. However, this primordial quality of buddhahood is obscured by adventitious mental factors, our afflictions and other thought processes. Through practice, this primordial quality of buddhahood manifests. That is why, when all of the adventitious stains are cleansed, one is said to become re-awakened or re-enlightened.
-- 14th Dalai Lama
from the book Meditation on the Nature of Mind
https://quotes.justdharma.com/re-awakened-14th-dalai-lama/
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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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There are four ways how to divide the bodies of a Buddha:1. Two bodies: Dharmakaya, Rupakaya
2. Three bodies: Nirmanakaya, Sambhogakaya, Dharmakaya
3. Four bodies: Svabhavakaya, Jnanadharmakaya, Nirmanakaya, Sambhogakaya
4. Five bodies: Svabhavakaya, Jnanadharmakaya, Nirmanakaya, Sambhogakaya and according to different traditions the fifth body is Vajrakaya, Mahasukhakaya or Abhisambhodikaya.
https://www.dhammawiki.com/index.php/4_ways_to_divide_the_bodies_of_Buddha
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Being without any distraction or grasping ~ Dudjom Rinpoche
Meditation consists of being attentive to such a state of rigpa, free from all mental constructions, whilst remaining fully relaxed, without any distraction or grasping. For it is said that ‘meditation is not striving, but naturally becoming assimilated into it.
-- Dudjom Rinpoche
quoted in the book The Tibetan Book of Living and Dying
https://quotes.justdharma.com/being-without-any-distraction-or-grasping/
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Awareness is always present ~ Mingyur Rinpoche
One of the first qualities of buddha-nature that my teachers introduced me to was awareness. Awareness is like a thread that runs through every experience we have. Our thoughts and emotions are constantly changing. Our reactions and perceptions come and go. Yet despite these changes, awareness is always present. It is wide open and accommodating like the sky, immeasurably deep and vast like the ocean, and stable and enduring like a massive mountain.
Awareness doesn’t get better when we have an inspired thought or a sublime emotion. It doesn’t get worse when we’re completely neurotic. Awareness just is. It’s not something we do. It’s who we are.
Since awareness is always there, the only thing we need to do is recognize it. We don’t need to improve it, and we couldn’t even if we tried.
The biggest challenge with awareness is that it’s so close, we don’t see it. It’s so ordinary, we don’t believe it. It’s just knowing, effortless presence.
-- Mingyur Rinpoche
https://quotes.justdharma.com/awareness-is-always-present-mingyur-rinpoche/
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The absence of wisdom and awareness ~ Thrangu Rinpoche
Due to the absence of wisdom and awareness and due to having failed to learn how phenomena manifest and how they are, the mind has built up and developed the habitual pattern of ignorance since beginningless time and remains entangled in its darkness.
-- Thrangu Rinpoche
from the book The Five Buddha Families and the Eight Consciousnesses
https://quotes.justdharma.com/the-absence-of-wisdom-and-awareness-thrangu-rinpoche/
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Let appearance and awareness be indivisible ~ Tulku Urgyen Rinpoche
Do not divide appearances (objects / perceived / known) as being there and awareness (subject / perceiver / knower) as being here.
Let appearance (object) and awareness (subject) be indivisible (in Union).
-- 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/
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Within the all-pervasive expanse of the sky of great emptiness, without center or circumference,
The shadowless sun of luminosity naturally arises, without emanating or dissolving,
Thus the dense darkness of innate and conceptual ignorance simultaneously vanishes,
And the gateway of the great illumination of clear primordial wisdom freely opens,
Which is the vast expanse of the original primordial ground, free from restrictions and partiality.
~ Lama Tharchin Rinpoche
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Buddhism is all about truth. Samsara means not knowing the truth and enlightenment means knowing the truth. So, nothing is more important than truth in buddhism.
-- Goshir Gyaltsab Rinpoche
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Truth is perfect and complete in itself. It is not something newly discovered; it has always existed. Truth is not far away; it is ever present. It is not something to be attained since not one of your steps leads away from it.
-- Dogen Zenji
from the book "Buddhism and Zen"
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