Essentially Good
Résumé: Reasoning: everything is dependently co-arisen (1st truth) ==> thus everything is empty of inherent existence (2nd truth) ==> thus there is no real origination, duration, cessation of anything ==> thus everything is merely labelled / imputed by the mind ==> thus everything is beyond all opposition / duality ==> thus everything is not this, not non-this, not both together, not neither (tetralemma) ==> thus there is nothing to accept nothing to reject in absolute terms (Middle Way free from all extremes & middle).
That is why we say that everything is already equal, pure, perfect, divine here & now; we just have to directly realise it. Our body, speech & mind are already the pure inseparable body speech & mind of a Buddha (or Trikaya); that is why we say that we all have the Buddha-nature; we just have to directly realise this. All phenomena are already spontaneous pure manifestations of the Buddhaverse; we just have to directly realise this.
Everything and everyone is Buddha. Everything and everyone is precious and whole and good. Whatever we experience is in essence an expression of the fundamentally unlimited potential of our buddhanature. Even disturbing thoughts and emotions have their place in this brilliant landscape. Everything is pure mandala. As soon as it is realized that they lack intrinsic nature, everything turns into a land of gold, my son.
“Within emptiness, everything exists in a harmonious state, whether it is good, bad, beautiful, or ugly. Just as all the oceans have the same flavour of salt, everything arises and interacts within emptiness.”
~ Shantarakshita
(i.e. Version 2021-12-30: Union of the Two Truths about all dharmas [U2T]:
The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
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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 unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
All dharmas are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
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[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
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[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
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[With/without wisdom:] When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
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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.
--
[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
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Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
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[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
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Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
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For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
Essentially good ~ Mingyur Rinpoche
Buddhism is not so much concerned with getting well as with recognizing that you are right here, right now as whole as good as essentially good as you ever could hope to be.
– Mingyur Rinpoche
from the book "The Joy of Living: Unlocking the Secret and Science of Happiness"
https://quotes.justdharma.com/essentially-good/
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Meditation on the illusion-like nature ~ Niguma
This variety of desirous and hateful thoughts
that strands us in the ocean of cyclic existence
once realized to be without intrinsic nature,
makes everything a golden land, child.
If you meditate on the illusion-like nature
of illusion-like phenomena,
actual illusion-like buddhahood
will occur through the power of devotion.
– Niguma
from the book "Niguma, Lady of Illusion"
https://quotes.justdharma.com/meditation-on-the-illusion-like-nature-niguma/
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“The reflections of stars and planets in the ocean are the display of the ocean. Space is the matrix of the world as a container and what is contained. The true nature of reality permeates and extends throughout samsara and nirvana. Understand the nature of these metaphors and what they exemplify. Thus, you will become a yogin who embraces the whole of samsara and nirvana.”
Dudjom Lingpa – Buddhahood Without Meditation - Nang-jang (A Visionary Account Known as Refining Perceptions) Chapter VII – pp 83-4, Padma Publishing
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Humor and openness ~ Pema Chödron
Learning how to be kind to ourselves is important. When we look into our own hearts and begin to discover what is confused and what is brilliant, what is bitter and what is sweet, it isn’t just ourselves that we’re discovering. We’re discovering the universe. When we discover the buddha that we are, we realize that everything and everyone is Buddha. We discover that everything is awake, and everyone is awake. Everything and everyone is precious and whole and good. When we regard thoughts and emotions with humor and openness, that’s how we perceive the universe. (Buddhaverse)
-- Pema Chödron
from the book Comfortable with Uncertainty: 108 Teachings on Cultivating Fearlessness and Compassion
https://quotes.justdharma.com/humor-and-openness-pema-chodron/
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Essence of all our experiences ~ Mingyur Rinpoche
Whatever we experience (body / physical, speech / conceptual, mind / mental fabrications / appearances) is in essence an expression of the fundamentally unlimited potential of our buddhanature (of the indescribable / inconceivable Reality as it is here & now).
-- Mingyur Rinpoche
from the book Joyful Wisdom: Embracing Change and Finding Freedom
https://quotes.justdharma.com/essence-of-all-our-experiences/
(i.e. Everything is already pure, perfect, equal, divine here & now. Our body / world, speech & mind are already the inseparable pure three kayas. It is just a matter of realising this, and letting them be their true nature; not blocking them.)
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Courage to be as we are ~ Mingyur Rinpoche
Buddhanature can be summed up in a single word: courage – specifically the courage to be just as we are, right here, right now, with all our doubts and uncertainties. (i.e. Just let it be!)
-- Mingyur Rinpoche
from the book Joyful Wisdom: Embracing Change and Finding Freedom
https://quotes.justdharma.com/courage-to-be-as-we-are-mingyur-rinpoche/
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Experiencing the unlimited nature of the mind ~ Mingyur Rinpoche
For most of us, our natural mind or buddha-nature is obscured by the limited self-image created by habitual neuronal patterns (our karma) – which, in themselves, are simply a reflection of the unlimited capacity of the mind to create any condition it chooses.
(i.e. they are natural spontaneous displays of our true nature / of Reality; nothing to accept nothing to reject; just let them be)
Natural mind is capable of producing anything, even ignorance of its own nature. In other words, not recognizing natural mind is simply an example of the mind’s unlimited capacity to create whatever it wants.
(i.e. the good, the bad, all natural displays inseparable from the true nature)
Whenever we feel fear, sadness, jealousy, desire, or any other emotion that contributes to our sense of vulnerability or weakness, we should give ourselves a nice pat on the back. We’ve just experienced the unlimited nature of the mind.
-- Mingyur Rinpoche
from the book The Joy of Living: Unlocking the Secret and Science of Happiness
https://quotes.justdharma.com/experiencing-the-unlimited-nature-of-the-mind/
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Absolute bodhicitta ~ Mingyur Rinpoche
Absolute bodhicitta is the direct insight into the nature of mind. Within absolute bodhicitta, or the absolutely awakened mind, there is no distinction between subject and object, self and other; all sentient beings are spontaneously recognized as perfect manifestations of buddha nature.
-- Mingyur Rinpoche
https://quotes.justdharma.com/absolute-bodhicitta/
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Experience ~ Mingyur Rinpoche
The degree to which any experience repels, frightens, or seems to weaken us is equal to the degree to which such experiences can make us stronger, more confident, more open, and more able to accept the infinite possibilities of our Buddha nature.
-- Mingyur Rinpoche
https://quotes.justdharma.com/experience-mingyur-rinpoche/
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"Clarity is a sense of being able to see into the nature of things as though all reality were a landscape lit up on a brilliantly sunny day without clouds. Everything appears distinct and everything makes sense. // Even disturbing thoughts and emotions have their place in this brilliant landscape. //"
"The mind is always moving, always processing new ideas, new perceptions, and new sensations. That’s its job. Meditation is about learning to work with the mind as it is, not about trying to force it into some sort of Buddhist straitjacket."
"The most important thing is to learn how to rest your mind – to work with it instead of being worked by it."
-- Mingyur Rinpoche
https://mingyur.justdharma.com/quotes/
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Buddhism does not give you anything.
Buddhism just shows you
how to uncover what you already have.
~ Chamtrul Rinpoche
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A great cosmic song ~ 2nd Dalai Lama
The experience of the tantric yogi is like this:
The outer world is seen as a sacred mandala circle,
And all living beings seen as divine beings.
All experiences become transformed
Into blissful primordial awareness;
And all of one's actions become spiritual,
Regardless of how they conventionally appear.
Every sound that one makes
Becomes part of a great cosmic song.
– 2nd Dalai Lama
from the book "The Second Dalai Lama: His Life And Teachings"
https://quotes.justdharma.com/a-great-cosmic-song-2nd-dalai-lama/
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Look into the mirror of your mind ~ Naropa
Naropa, you should strive
For Samsara and Nirvana's unity.
Look into the mirror of your mind, which is delight eternal,
The mysterious home of the Dakini.
– Naropa
from the book "The Life and Teaching of Naropa"
https://quotes.justdharma.com/look-into-the-mirror-of-your-mind-naropa/
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We Are Enlightened By Nature
-- https://www.youtube.com/watch?v=FvXpgRu1wt4
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Complete absence of doubt ~ Dilgo Khyentse Rinpoche
Within our own buddha nature we naturally have all the qualities of nirvana, so we do not need to look for them and take possession of them outside. Neither do we need to get rid of anything, because the obscurations that are temporarily veiling our realization of the absolute nature are not inherent to that absolute nature. So with this third wisdom, doubts are completely absent: there is no wondering, “Will I be able to achieve all those qualities?” or “Will I succeed in getting rid of all these defects?”
– Dilgo Khyentse Rinpoche
from the book "Zurchungpa's Testament"
https://quotes.justdharma.com/complete-absence-of-doubt-dilgo-khyentse-rinpoche/
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Primordial awareness ~ Dogen Zenji
Primordial awareness is in essence perfect and pervades everywhere. How could it be dependent upon what anyone does to practice or realize it? The movement of reality does not need us to give it a push. Do I need to say that it is free from delusion? The vast expanse of reality can never be darkened by the DUST of presumptions. Who could then believe that it needs to be cleaned of such dust to be what it is? It is never separate from where you are, so why scramble around in search of it?
-- Dogen Zenji
https://quotes.justdharma.com/primordial-awareness-dogen-zenji/
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Nothing to remove, nothing to add ~ Maitreya
Therein is nothing to remove (reject / negate / abandon / not-do in absolute terms)
And thereto not the slightest thing to add (accept / affirm / seek / do in absolute terms).
The perfect truth viewed perfectly
And perfectly beheld is liberation.
– Maitreya
Uttaratantra
quoted in the book "Finding Rest in Illusion: The Trilogy of Rest, Volume 1"
https://quotes.justdharma.com/nothing-to-remove-nothing-to-add-maitreya/
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"Clarity is a sense of being able to see into the nature of things as though all reality were a landscape lit up on a brilliantly sunny day without clouds. Everything appears distinct and everything makes sense. 𝗘𝘃𝗲𝗻 𝗱𝗶𝘀𝘁𝘂𝗿𝗯𝗶𝗻𝗴 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀 𝗮𝗻𝗱 𝗲𝗺𝗼𝘁𝗶𝗼𝗻𝘀 𝗵𝗮𝘃𝗲 𝘁𝗵𝗲𝗶𝗿 𝗽𝗹𝗮𝗰𝗲 𝗶𝗻 𝘁𝗵𝗶𝘀 𝗯𝗿𝗶𝗹𝗹𝗶𝗮𝗻𝘁 𝗹𝗮𝗻𝗱𝘀𝗰𝗮𝗽𝗲."
"The mind is always moving, always processing new ideas, new perceptions, and new sensations. 𝗧𝗵𝗮𝘁’𝘀 𝗶𝘁𝘀 𝗷𝗼𝗯. Meditation is about learning to work with the mind as it is, not about trying to force it into some sort of Buddhist straitjacket."
"The most important thing is to learn how to rest your mind – to work with it instead of being worked by it."
-- Mingyur Rinpoche
https://mingyur.justdharma.com/quotes/
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Buddhanature ~ Dzongsar Khyentse Rinpoche
If you want to know about buddhanature, then Maitreya’s Uttaratantra Shastra is the text you have to study. It’s important to be careful when establishing the idea of buddhanature, because otherwise it might end up becoming something like an atman, or a truly existing soul. The Mahayana shastras talk about the qualities of freedom, or elimination, such as the ten powers, the four fearlessnesses, the thirty-two major marks, the eighty minor marks, and so on. If you’re not careful, you might start to think about buddhanature theistically — that is, in terms of the qualities of a permanent god, soul, or essence. But all these qualities talked about in the Mahayana shastras are simply qualities of the absence of dirt.
When we talk about the result of elimination, we automatically think we are talking about something that comes afterward: first there is elimination and then comes its effect. But we are not talking about that at all, because then we would be falling into an eternalist or theistic extreme. “Elimination” means having something to eliminate. But in the Prajnaparamita, we understand that 𝗧𝗛𝗘𝗥𝗘 𝗜𝗦 𝗡𝗢𝗧𝗛𝗜𝗡𝗚 𝗧𝗢 𝗘𝗟𝗜𝗠𝗜𝗡𝗔𝗧𝗘. And that is the big elimination.
The result of that elimination isn’t obtained later. It’s always there, which is why it’s called tantra, or “continuum.” This quality continues throughout the ground, path, and result. The window continues from before the dirt was there, 𝘄𝗵𝗶𝗹𝗲 𝘁𝗵𝗲 𝗗𝗜𝗥𝗧 𝗶𝘀 𝗯𝗲𝗶𝗻𝗴 𝘄𝗮𝘀𝗵𝗲𝗱 𝗮𝘄𝗮𝘆, and after the cleaning is complete.
The window has always been free from the concepts of DIRT and freedom from DIRT.
That’s why the Mahayana sutras say the result is beyond aspiration. You cannot wish or pray for the result of elimination, because it’s already there; it continues all the time, so there’s no need to aspire to it.
– Dzongsar Khyentse Rinpoche
https://quotes.justdharma.com/buddhanature-dzongsar-khyentse-rinpoche/
(i.e. The "𝗗𝗜𝗥𝗧" is already pure & perfect here & now, already Buddha-nature, natural displays inseparable from our true nature / Mind. Realising its true nature is what "cleans / purifies" it.
The same of all of our (body / physical, speech / conceptual, mind / mental fabrications) x (individual, collective, cosmic) x (past, present, future) x (pure, impure), including our disturbing thoughts, our conceptualisation & dualistic tendencies, our conditioning / karma, the whole samsara and nirvana. All already pure & perfect, Buddha-nature, inseparable three kayas.
Nirvana is realising the true nature of samsara, of the karmic cycle -- not rejecting some things while accepting others; then we are not fooled by the empty-appearances anymore; free from them but not without them -- we can still use them as tools. 𝗧𝗵𝗲 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲 𝗮𝗻𝗱 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 𝗮𝗿𝗲 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗹𝗲 ☯. Enlightenment is realising 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀.
The dirt and the mirror are inseparable.
The waves and the ocean are inseparable.
The mind's displays / luminosity and the Mind are inseparable.
The two truths are inseparable.
The three kayas are inseparable.
Conceptual opposites are inseparable.
Personally, I love playing in the "𝗗𝗜𝗥𝗧", surfing the "𝘄𝗮𝘃𝗲𝘀", living in this imperfectly-perfect world, singing & dancing with the cosmos. It is all Buddha-nature & dynamism.)
=======================
′′ This variety of thoughts of desire and hate
they have us stranded in the ocean of cyclical existence.
As soon as it is realized that they lack intrinsic nature,
everything turns into a land of gold, my son.
If you meditate on nature as-an-illusion
of phenomena as-an-illusion,
True Buddha as-an-illusion
will happen by the power of devotion.".
" Niguma
(interim translation by Lama Trinle Gyamtso)
༺❀༻
“This variety of desirous and hateful thoughts
that strands us in the ocean of cyclic existence,
once realized to be without intrinsic nature,
makes everything a golden land, child.
If you meditate on the illusion-like nature
of illusion-like phenomena,
actual illusion-like buddhahood
will occur through the power of devotion.” ~
~ Niguma
=======================
The body, speech and mind of buddha ~ Longchenpa
Whatever exists is only its own nature;
and whatever ends is only its own nature:
there is no movement at all in pure mind
and that stillness is the BODY of buddha.
Every word that is uttered is only its own purity;
and every vibration is only its own purity:
nothing is spoken or uttered in pure mind,
which is the SPEECH of buddha.
Every thought and intention is intertained only as its own spaciousness,
and every intuition is realised only as its own spaciousness;
nothing at all is thought or intuited in pure mind,
the MIND of buddha past, present and future.
– Longchenpa
from the book "Natural Perfection: Longchenpa's Radical Dzogchen"
--
𝗜𝗻𝘁𝗲𝗿𝗽𝗿𝗲𝘁𝗮𝘁𝗶𝗼𝗻: With rigpa whatever arises, abides, and subsides -- body / physical, speech / conceptual, mind / mental fabrications /appearances -- is immediately directly realized to be spontaneous manifestation of Pure Being / Buddha-nature / Reality (i.e. already pure & perfect here & now; beyond all description / conceptualisation, discrimination / duality, causality / production, form / matter-energy, space & time) -- the inseparable pure body, speech and mind of a Buddha -- the inseparable three kayas. Appearing but empty, empty but co-dependently appearing and relatively functional. ( = Union of the Two Truths; or the Ground: Union of essence, nature and compassionate energy / dynamism)
--
Context from the book mentioned in reference :
𝗖𝗛𝗔𝗣𝗧𝗘𝗥 𝟮𝟱 𝗼𝗳 𝘁𝗵𝗲 𝗮𝘂𝘁𝗼-𝗰𝗼𝗺𝗺𝗲𝗻𝘁𝗮𝗿𝘆 𝘁𝗼 𝗧𝗵𝗲 𝗧𝗿𝗲𝗮𝘀𝘂𝗿𝘆 𝗼𝗳 𝗡𝗮𝘁𝘂𝗿𝗮𝗹 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻:
[𝐓𝐈𝐓𝐋𝐄 : LIVING CONSTANTLY IN THE SPACIOUSNESS OF PURE BEING
[𝗥𝗢𝗢𝗧 𝗩𝗘𝗥𝗦𝗘:]
Essential absence has already released dualistic perception,
so delusion falls naturally into the matrix of sameness
we live without interruption in pure being.
Inception and release are simultaneous,
entwining in the single blissful matrix:
Whatever arises appears spontaneously as its pure nature,
as it abides it exists spontaneously as its pure nature,
when it vanishes it dissolves spontaneously as its pure nature.
Whatever arises in the reality-matrix, release is reflexive,
always a play of pure being, never shifting into anything other,
a timeless vision, another form of emptiness
we live in nondiscriminatory essential reality.
[𝗔 𝗳𝗲𝘄 𝘀𝗲𝗻𝘁𝗲𝗻𝗰𝗲𝘀 𝗼𝗳 𝗽𝗿𝗼𝘀𝗲 𝗰𝗼𝗺𝗺𝗲𝗻𝘁𝗮𝗿𝘆 𝗲𝗹𝘂𝗰𝗶𝗱𝗮𝘁𝗲 𝘁𝗵𝗲 𝗺𝗲𝗮𝗻𝗶𝗻𝗴 𝗼𝗳 𝘁𝗵𝗲 𝗿𝗼𝗼𝘁 𝘃𝗲𝗿𝘀𝗲:]
External phenomena originate, abide, and cease in the matrix of rigpa, nothing stirring from that empty scope just as images reflected in a mirror can never slide off the face of the mirror or, more precisely, they do not even exist since they are the surface itself Internally, thought, in the same way, cannot stir from the scope of rigpa at its inception, during its existence, or at its release, just as ocean waves always remain within the ocean throughout their rising, billowing, and falling. Thus nothing can ever escape the natural disposition of pure being, the medium of brilliant emptiness that can never become reified, the matrix of the three dimensions of spontaneity.
[𝗜𝗹𝗹𝘂𝘀𝘁𝗿𝗮𝘁𝗲𝗱 𝗯𝘆 𝗾𝘂𝗼𝘁𝗮𝘁𝗶𝗼𝗻𝘀 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝗡𝘆𝗶𝗻𝗴𝗺𝗮 𝘁𝗮𝗻𝘁𝗿𝗮𝘀:]
Whatever exists is only its own nature;
and whatever ends is only its own nature:
there is no movement at all in pure mind
and that stillness is the BODY of buddha.
Every word that is uttered is only its own purity;
and every vibration is only its own purity:
nothing is spoken or uttered in pure mind,
which is the SPEECH of buddha.
Every thought and intention is entertained only as its own
spaciousness,
and every intuition is realized only as its own spaciousness:
nothing at all is thought or intuited in pure mind,
the MIND of buddha past, present, and future.
Absence as emanation is the dimension of magic (nirmanakaya),
its innate pleasure the dimension of perfect enjoyment (sambhogakaya),
and its utter insubstantiality the dimension of pure being (dharmakaya);
the totality is the matrix of these three dimensions (inseparability of the three kayas). 51
[𝗶𝗻𝘁𝗲𝗿𝘀𝗽𝗲𝗿𝘀𝗲𝗱 𝘄𝗶𝘁𝗵 𝘀𝗲𝗻𝘁𝗲𝗻𝗰𝗲𝘀 𝗼𝗳 𝗰𝗼𝗺𝗺𝗲𝗻𝘁𝗮𝗿𝘆:]
Reality is the sameness of whatever arises, abides, and subsides. Or to say it another way, neither sense impressions nor thoughts - nothing whatsoever - stirs from the spaciousness of pure being as they entwine in the matrix of the three dimensions of spontaneous creativity (see cantos 7 and 10, and also 69 and 70). The matrix is always still and silent. The media of body, speech, and mind partake of that stasis. There is no movement in pure mind, no process, no development, no flow, no continuum, no transformation, no change of any kind. Each moment is complete and perfect in itself and always released at its inception. Reflexive release of thought and sense impression is maintained without any trace of duality by instantaneous potentiation of emotionally charged experience:
---------------
Note 51. The junction of the Three Dimensions of Intrinsic Awareness by Garab Dorje. NLD pp. 55-56. Compare the quote from the Sacred Vase of Intrinsic Awareness (Rig pa spyi blugs) in canto 10, which is the source of the three lines in the root verse on the arising, abiding, and release of phenomena. Quoted in part in canto 50.
(Note: "Appendix I: The Tibetan Text and Quotations" categorizes the source tantras according to these three series.)
51. Zad-pa phyal-ba'i don bstan pa (154-58a) All-Consuming Openness
NB: indices refer to page numbers in the NLD
NLD: Gnas lugs mdzod. Ed. Dodrub Chen: Gangtok, Sikkim, c. 1966 (Adzom Chogar edition).
https://quotes.justdharma.com/the-body-speech-and-mind-of-buddha/
=======================
Within emptiness, everything exists in a harmonious state, whether it is good, bad, beautiful, or ugly. Just as all the oceans have the same flavour of salt, everything arises and interacts within emptiness.
~ Shantarakshita
=======================
Pure and impure perception ~ Trulshik Rinpoche
If your mind is pure, everyone is a buddha.
If your mind is impure, everyone is ordinary.
– Trulshik Rinpoche
quoted in the book "Losing the Clouds, Gaining the Sky: Buddhism and the Natural Mind"
https://quotes.justdharma.com/pure-and-impure-perception/
(i.e. If you know the true nature of your mind, your mind is pure -- and the perceived world is pure, and your motivations & actions are pure.
If you ignore the true nature of your mind, your mind is impure -- and the perceived world is impure, and your motivations & actions are impure.)
=======================
Without great incisive knowledge’s understanding that phenomenal existence, infinite purity, is the display of the wisdom deity’s body, wisdom’s magical gesture, even though you have practiced the doctrine’s guardians, they will become graveyard demons and you will never accomplish the wisdom deities.
Without realization of profound emptiness, the view that samsara and enlightenment are no other than your own perception, your reliance on any wisdom deity, grasping it as solid and real, will only cause you to become rudra.
Without the capacity to transform meditative states’ mentally created offerings, magical emanations of the sky treasury’s symphony, into the myriad objects your guests desire, your meager array of material offerings will not delight the wisdom deities.
Without the vital instructions to transform and transfer all impure appearances of samsara into the display of the pure nature of phenomena, your mere recitation of words and repetition of mantras will not accomplish the wisdom deity.
Further, in deity practice, without the vital instructions for constant stability of appearances as the deity, accomplishing the wisdom of phenomenal existence’s infinite purity is impossible.
Without the vital instructions for visualizations of lights shining and returning in any application of activity related to intensive mantra practice of approach and accomplishment, accomplishing any of the infinite activities you undertake is impossible.
Without first seeking understanding through listening to the meaning of practice, then using reflection to resolve misconceptions, and finally gaining confidence through realization born of meditation, eons of meditation on mere “blind” meditative techniques to settle the mind will not lead to enlightenment.
Without the vital instructions of the magic-like yoga—the mode of being in which hope and fear, acceptance and rejection, samsara and enlightenment, have been destroyed—keeping all major and minor prescribed tantric commitments is impossible.
With mere understanding but without practice’s strength born of intense diligence, reaching the level of omniscient Buddhahood is impossible.
Without the profound vital instructions for the swift path of great secrets—Direct Vision (thod rgal)—accomplishing the state of enlightenment in one lifetime is impossible.
Without repeatedly bringing to mind the features of the pure lands of the Buddhas and a consuming will to be reborn there, accomplishing that rebirth with mere verbal recitation of prayers of aspirations is impossible.
Without recognition of this vast expanse of the dharmadhatu as primordially perfect within samsara and enlightenment’s original ground, for it to manifest as other than that ground itself is impossible.
- Dudjom Rinpoche, Jigdral Yeshé Dorjé - Wisdom Nectar
=======================
Relative truth ~ Chögyam Trungpa
Relative truth, or kundzop in Tibetan, is the phenomenal world, which is an outfit, a self-existing show. The phenomenal world is a performance, living theater. Relative truth is a show-off, a bluff. There is no substance, but there are still a lot of things going on. The relative world should not be looked down upon, however. This dressed-up world is actually very hard to work with. To realize the relative truth as truth, you need to transcend neurosis and psychosis. When you have become sane through your relationship with the teacher, or your spiritual friend, and you have experienced egolessness fully, you see that the real world is actually a real world. You see the world of reality completely and fully without any problem and without any big deal.
-- Chögyam Trungpa
from the book The Bodhisattva Path of Wisdom and Compassion: The Profound Treasury of the Ocean of Dharma, Volume Two
https://quotes.justdharma.com/relative-truth-chogyam-trungpa/
=======================
Perceiving everything in its natural purity ~ Dilgo Khyentse Rinpoche
Someone who has been captured with a hook has no option but to go wherever he is led. In the same way, if we catch hold of our mind - which risks being distracted by the objects of the six senses - with the hook of mindfulness, and with vigilance and carefulness, this will be of enormous benefit. We should use this watchman to constantly check how many positive or negative thoughts and actions we produce during the day. When we are able to control our minds through mindfulness, everything that appears in samsara and nirvana becomes an aid in our practice and serves to confirm the meaning of the teachings. All appearances are understood as being dharmakaya. We perceive everything in its natural purity, and there is nothing we can call impure.
– Dilgo Khyentse Rinpoche
from the book "Zurchungpa's Testament"
https://quotes.justdharma.com/perceiving-everything-in-its-natural-purity-dilgo-khyentse-rinpoche/
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Homage to Glorious Samantabhadra, the All-Good ~ Longchenpa
To timeless buddhahood, basic total presence,
To unchanging spontaneity, the spacious vajra-heart,
To the nature of mind – natural perfection,
Constantly, simply being, we bow down.
-- Longchenpa
from the book Natural Perfection: Longchenpa's Radical Dzogchen
translated by Keith Dowman
https://quotes.justdharma.com/homage-to-glorious-samantabhadra-the-all-good/
=======================
The soaring of the carefree yogin ~ Longchenpa
Hatching from the egg and flying away is like abandoning the corporeal shell in buddhahood;
the view of natural perfection is like a great garuda soaring in the empty sky;
the carefree yogin soars like a great garuda.
-- Longchenpa
from the book Natural Perfection: Longchenpa's Radical Dzogchen
translated by Keith Dowman
https://quotes.justdharma.com/the-soaring-of-the-carefree-yogin/
=======================
Liberation as Ever-Perfect ~ Jamgon Kongtrul Lodro Thaye
Liberation as Ever-Perfect does not refer to the liberation of a buddha that has occurred in the past, such as that of Buddha Sakyamuni, but to the way in which countless beings are liberated right now and will continue to be liberated in the future simply by realizing their primordial purity.
The basis, the path, and the ultimate result in this system are all of a singular, undifferentiated nature: total, pure awareness. Thus, the primordial freedom that one seeks to attain by practicing the spiritual path is something that one already possesses. Intrinsic freedom is itself the path that leads to the actualization of the goal.
-- Jamgon Kongtrul Lodro Thaye
from the book Myriad Worlds (The Treasury of Knowledge, Book 1)
https://quotes.justdharma.com/liberation-as-ever-perfect/
=======================
Natural Perfection ~ Longchenpa
Ho! The atiyoga of natural perfection! Dzogchen Ati!
The Great Perfection, in its unbiased inclusivity,
actualizes the meaning of self-sprung awareness;
as the lion overawes all other beasts with his roar,
so the language of Great Perfection commands the gradual approaches;
speaking a tongue of its own, it engenders its own ultimate meaning.
The land of natural perfection is free of buddhas and sentient beings;
the ground of natural perfection is free of good and bad;
the path of natural perfection has no length;
the fruition of natural perfection can neither be avoided nor attained;
the body of natural perfection is neither existent nor nonexistent;
the speech of natural perfection is neither sacred nor profane;
and the mind of natural perfection has no substance nor attribute.
The space of natural perfection cannot be consumed nor voided;
the status of natural perfection is neither high nor low;
the praxis of natural perfection is neither developed nor neglected;
the potency of natural perfection is neither fulfilled nor frustrated;
the display of natural perfection is neither manifest nor latent;
the actuality of natural perfection is neither cultivated nor ignored;
and the gnosis of natural perfection is neither visible nor invisible.
The hidden awareness of natural perfection is everywhere,
its parameters beyond indication,
its actuality incommunicable;
the sovereign view of natural perfection is the here-and-now,
naturally present without speech or books,
irrespective of conceptual clarity or dullness,
but as spontaneous joyful creativity
its reality is nothing at all.
-- Longchenpa
from the book Natural Perfection: Longchenpa's Radical Dzogchen
https://quotes.justdharma.com/natural-perfection-longchenpa/
=======================
Right there ~ Shunryu Suzuki
Nothing we see or hear is perfect. But right there in the imperfection is perfect reality.
-- Shunryu Suzuki
https://quotes.justdharma.com/right-there-shunryu-suzuki/
=======================
Suffering is of the Nature of Bliss ~ Khenpo Tsultrim Rinpoche
The Buddha taught many times in the Mahayana sutras that the five aggregates, and the suffering that goes along with them, are of the nature of original and perfect purity. There is not the tiniest bit of impurity anywhere within them that needs to be abandoned.
Therefore, Mahayana practitioners do not want to be rid of their samsaric existence, but rather they aspire to take birth in samsara in as many bodies, in as many lifetimes as possible to be of benefit to sentient beings.
In Vajrayana practice, one cultivates the understanding that the five aggregates are of the nature of the five buddha families and that suffering is of the nature of bliss. Since that is the case, why would one ever want to abandon them? They are of the very essence of enlightenment.
-- Khenpo Tsultrim Rinpoche
from the book The Sun of Wisdom: Teachings on the Noble Nagarjuna's Fundamental Wisdom of the Middle Way
https://quotes.justdharma.com/suffering-is-of-the-nature-of-bliss-khenpo-tsultrim-rinpoche/
=======================
Everything is but an apparition ~ Longchenpa
Since everything is but an apparition,
Perfect in being what it is,
Having nothing to do with good and bad,
Acceptance or rejection,
You might as well burst out laughing!
-- Longchenpa
quoted in the book Glimpse After Glimpse: Daily Reflections on Living and Dying
https://quotes.justdharma.com/everything-is-but-an-apparition/
=======================
=======================
LOOK
Look.
This is your world!
You can’t not look.
There is no other world.
This is your world; it is your feast.
You inherited this; you inherited these eyeballs;
you inherited this world of color.
Look at the greatness of the whole thing.
Look!
Don’t hesitate – look!
Open your eyes.
Don’t blink, and look, look – look further.
~Chögyam Trungpa Rinpoche
from the book "Shambhala: The Sacred Path of the Warrior"
=======================
Going beyond the realm of good and bad ~ Shunryu Suzuki
In our practice the most important thing is to realize that we have buddhanature. Intellectually we may know this, but it is rather difficult to accept. Our everyday life is in the realm of good and bad, the realm of duality, while buddhanature is found in the realm of the absolute where there is no good and no bad. There is a twofold reality. Our practice is to go beyond the realm of good and bad and to realize the absolute. It may be rather difficult to understand.
– Shunryu Suzuki
from the book "Not Always So: Practicing the True Spirit of Zen"
https://quotes.justdharma.com/going-beyond-the-realm-of-good-and-bad-shunryu-suzuki/
=======================
Look ~ Chögyam Trungpa
Look. This is your world! You can’t not look. There is no other world. This is your world; it is your feast. You inherited this; you inherited these eyeballs; you inherited this world of color. Look at the greatness of the whole thing. Look! Don’t hesitate – look! Open your eyes. Don’t blink, and look, look – look further.
– Chögyam Trungpa
from the book "Shambhala: The Sacred Path of the Warrior"
https://quotes.justdharma.com/look/
=======================
Get rid of heaven and hell ~ Pema Chödron
In the way we practice, we don’t say, “Hell is bad and heaven is good” or “Get rid of hell and just seek heaven,” but we encourage ourselves to develop an open heart and an open mind to heaven, to hell, to everything. Why? Because only then can we realize that no matter what comes along, we’re always standing at the center of the world in the middle of sacred space, and everything that comes into that circle and exists with us there has come to teach us what we need to know.
– Pema Chödron
from the book "The Wisdom of No Escape and the Path of Loving Kindness"
https://quotes.justdharma.com/get-rid-heaven-hell-pema-chodron/
=======================
Perceiving Everything In It’s Natural Purity
Someone who has been captured with a hook has no option but to go wherever he is led. In the same way, if we catch hold of our mind - which risks being distracted by the objects of the six senses - with the hook of mindfulness, and with vigilance and carefulness, this will be of enormous benefit. We should use this watchman to constantly check how many positive or negative thoughts and actions we produce during the day. When we are able to control our minds through mindfulness, everything that appears in samsara and nirvana becomes an aid in our practice and serves to confirm the meaning of the teachings. All appearances are understood as being dharmakaya. We perceive everything in its natural purity, and there is nothing we can call impure.
– Dilgo Khyentse Rinpoche
from the book "Zurchungpa's Testament"
=======================
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