Résumé

There is no universal / absolute Path, but a multitude of temporary imperfect adapted skillful means or antidotes that could be used, but should never be grasped as if existing inherently, independently, separately, universally, absolutely. If somebody says that “there is only one way, my way or no way”, then you know that he is just an ignorant fraud. There are many paths but only one ultimate inconceivable result: directly realising the inconceivable true nature & dynamic of Reality, and spontaneously acting in perfect accord with it.
The Path is A PATH OF REASON / understanding / knowledge and spontaneous personal direct realisations; not a path of submission to blind faith and dogma or deity.
This is not a path of better discrimination between opposites: like accepting / affirming / seeking / doing / perceiving this in absolute terms, while rejecting / negating / abandoning / not-doing / not perceiving that in absolute terms. It is THE MIDDLE WAY FREE OF ALL EXTREMES & MIDDLE. It is A PATH OF TRANSCENDENCE OF ALL OPPOSITES & OPPOSITION / dualities / triads / quads … And “transcendence” doesn’t mean to reject / deny / abandon / ignore, but to “see through”, to go beyond by realising the true nature & dynamic of anything & everything. After that, one is able to use it as a simple tool without grasping it, without becoming slave to it. So it is a “freedom from” not “freedom without”.
The goal of the path is to understand, and then DIRECTLY PERCEIVE, THE TRUE NATURE OF REALITY; of the three spheres: subject / mind, relation / actions, objects / world. That is the liberating factor. Also, realising the true nature of one thing is realising the true nature of everything. Anything could be used on the path to realise the true nature of Reality. So we could start with anything physical / body, conceptual / concepts / theories / laws, or mental / mind. Generally, in Buddhism, one seeks to understand, and then directly perceive, the true nature & dynamic of his/her mind here & now. Generally, in sciences, one seeks to understand, and then validate here & now, the true nature & dynamic of the Universe (microscopic, macroscopic or middle). There are other ways. Pushed to their limits all paths -- ex. science & buddhism -- necessarily lead to the same inconceivable non-conceptual non-dualistic result / Ground. There is only one Reality.
So, THE ULTIMATE TEACHER IS “REALITY”; not the guru, not scriptures, not a transcendental deity. Whatever view / theory we might come up with, if it is not in accord with Reality, then it is a mistake / fault / sin, and will necessarily cause more bad conditioning / karma and suffering for self & others. On the other hand, the more our views, motivations and actions are in accord with Reality, the less they will cause unwanted conditioning / karma and suffering for self & others. Ultimately, all conditioning / karma -- good, bad and neutral -- are transcended by becoming fully aware of the true nature & dynamic of the whole karmic cycle / samsara, of Reality. Then samsara is transmuted into nirvana here & now.
The goal of the Path is total liberation / FREEDOM FROM ALL LIMITS; it is freedom from all conditioning / karma; freedom from all grasping at any & all (physical, conceptual, mental) x (individual, collective, cosmic) fabrications; freedom from all attachments; freedom from all extremes & middle. This total liberation is the Union of Great Bliss <==> and Wisdom.
So, to be more and more efficient the Path necessarily has to be MORE AND MORE IN ACCORD WITH REALITY, with the Ground and with the Result / Fruition / Buddhahood.

-- Ground: Union of the Two Truths about the three spheres:
Union conventionally dependently co-arien relatively functional impermanent appearances (1st truth - relative; not complete non-existence) <==> and emptiness of inherent existence (2nd truth - absolute; not real existence); or Union innate luminosity / clear light / functionality / cognizance / capacity of knowing <==> and emptiness of inherent existence of Mind / Awareness;
-- Path: Union of Virtuous Methods <==> and Wisdom / emptiness;
-- Fruition: Union of Spontaneous Enlightened Activities <==> and Wisdom / emptiness.
-- The three in accord with each other:
Union of View of Ground / View <==> Path (meditation, conduct) <==> Fruition.

The Result / Fruition / Buddhahood is not caused / produced by the Path; it is beyond all description / conceptualisation, discrimination / opposition / dualities, causality / production / relations / actions, forms / matter-energy, space & time; beyond all conceptual elaborations, beyond all extremes & middle.
The Ground / Reality and Result / Fruition are inconceivable for our actual flawed conceptual dualistic conditioned mental(s). Reality is beyond all extremes & middle. Using the tetralemma, Reality is: not this, not non-this, not both together, not neither.
The role of the Path is to remove all obstacles / obscurations to a direct realisation of the true nature & dynamic of Reality; obscurations to Buddhahood: karmic, emotional, cognitive, and habitual obscurations. It is our conditioning / karma that limits us, that obstructs us from directly perceiving our true nature, the true nature of Reality as it is here & now.
The role of the Path is to clear the way for a possible spontaneous non-conceptual non-dualistic direct perception / realisation / abiding in the true nature of the Ground / Reality as it is here & now.
So the Path is like A GRADUAL PURIFICATION OF OUR ACTUAL BODY, SPEECH & MIND; of all (physical, conceptual, mental) x (individual, collective, cosmic) fabrications. And it is the wisdom that understands, and then directly realises, their true nature & dynamic that purifies them, that transmutes them into the inseparable pure body, speech & mind of a Buddha, into the Buddhaverse.
To be in accord with the View & Fruition, the Path consists of THE INSEPARABLE TWO ACCUMULATIONS OF MERIT & WISDOM. One supporting the other like the two wings of a bird. Ex. Merit is accumulated by practicing bodhicitta and the first five paramitas; and wisdom is accumulated by practicing the sixth paramita. Merit is gradually perfected through repeated practice and combining it with more and more wisdom. Wisdom is perfected through repeated practice and combining it with more and more merit. Depending on the individual, one might find it easier to start with virtues like loving-kindness & wisdom, or with studying, understanding & wisdom. But, in the end, those two aspects -- like the two bodhicittas: relative & absolute -- merge because they are inseparable like the Two Truths. One necessarily leads to the other: ex. Union compassion <==> wisdom.
The gradual Path is composed of the Union of more and more subtle adapted skillful means, virtuous methods, temporary antidotes <==> with more and more wisdom about the true nature of the three spheres -- subject, relation / action, object -- as pointed by the concept of the Union of the Two Truths about the three spheres. So, the practice of any virtue should be done with less and less di-vision between the subject, relation / action and object involved.
The gradual Path is more and more in accord with the View: ex. Union of conventionally dependently co-arisen relatively functional impermanent adapted skillful means, virtuous methods, temporary antidotes <==> with more and more wisdom / emptiness of inherent existence. It is like using various antidotes to counterbalance the energy of opposing extremes until one can transcend all extremes & middle all-together.
The gradual Path is more and more in accord with the Result / Fruition: ex. Union of more and more spontaneous enlightened activities, perfected virtues (paramitas) <==> with more and more wisdom / Union of the Two Truths about the three spheres of each activity / virtue. It is like: acting more and more like a Buddha (enlightened bing) until one realises that he/she is a Buddha; that everything is manifestations of the Trikaya everywhere, Buddhaverse.
Ultimately, all paths, methods, antidotes, adapted skillful means are transcended by directly realising their true nature & dynamic; everything is transcended by directly realising the true nature & dynamic of Reality, of the conditioning / karmic cycle, of samsara, of the body speech & mind, of all physical, conceptual and mental fabrications.

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

[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]

(i.e. Version 2021-12-30: Union of the Two Truths about all dharmas [U2T]:
The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
All dharmas are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
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[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
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[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
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[With/without wisdom:] When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
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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)

[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 2021-12-30 - 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 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, 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 ...).
-
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.
-
[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 2021-12-30 - 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 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, 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 ...).
-
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.
-
[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 2021-12-30 - 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 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, 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 ...).
-
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.
-
[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)

Prajñāpāramitā -- the mother of all Buddhas.

QUOTES:

Reason based Path ~ 14th Dalai Lama

Reason well from the beginning and then there will never be any need to look back with confusion and doubt.

-- 14th Dalai Lama

from the book The Path To Enlightenment

https://quotes.justdharma.com/reason-based-path-14th-dalai-lama/

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

The path of knowledge ~ Lama Yeshe

Buddhism isn’t some fanatical religious trip. It’s a philosophical way of living life. And also, to study Buddhism you don’t need to believe in something extreme. It’s a matter of investigating, examining and experimenting on yourself. It’s not just belief. Without understanding, belief can be very dangerous. So what Lord Buddha emphasized was that understanding is the path to liberation, knowledge is the path to liberation.

-- Lama Yeshe

from the book Freedom Through Understanding: The Buddhist Path to Happiness and Liberation

https://quotes.justdharma.com/the-path-of-knowledge/

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

Using our intellect to understand life ~ Chögyam Trungpa

Intellectualization has a bad connotation, associated with distancing ourselves from our feelings, refusing to look at ourselves or examine ourselves in a fundamental way. However, using our intellect to understand life is actually quite good. Intellect represents the sharpest point in our experience. Sharpening our intellect brings precision. Intellect brings a direct way of seeing things as they are, so that we don’t neglect the potential in our experience. It teaches us to be aware and precise on the spot.

– Chögyam Trungpa
from the book "Smile at Fear: Awakening the True Heart of Bravery"
https://quotes.justdharma.com/using-our-intellect-to-understand-life-chogyam-trungpa/

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

Reality is your teacher ~ 17th Karmapa

No one owns a copyright on the Buddha’s teachings.
They belong to the world, and in that sense they are not something I can offer to you.
The teachings and teachers are ubiquitous.

REALITY IS YOUR TEACHER.

Everything that appears can become your teacher.

The four seasons can teach you.

Anything can be a teacher of Buddhist teachings.

Anything.

– 17th Karmapa

from the book "The Heart Is Noble: Changing the World from the Inside Out"

https://quotes.justdharma.com/reality-teacher-17th-karmapa/

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

Taking life on the path ~ Mingyur Rinpoche

Looking at the way we look
(i.e. at the Union of the Two truths about the three spheres -- ex. subject / actor / perceiver / knower, relation / action / perception / cognition, object / result / perceived / known --)
is the essence of taking life on the path.

-- Mingyur Rinpoche

from the book Joyful Wisdom: Embracing Change and Finding Freedom

https://quotes.justdharma.com/taking-life-on-the-path/

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

Unmistaken view ~ Thrangu Rinpoche

When a view is unmistaken, the training in that will be unmistaken as well. And our conduct, our acting upon that view, will be equally unmistaken. When we train in the correct view of Mahamudra, the disturbing emotions and other flaws present within our stream of being will automatically subside. In addition, the good qualities present, the intrinsic qualities of original wakefulness - like loving kindness and compassion - will spontaneously increase. All this is possible only when the training is unmistaken, and unmistaken training is possible only when the view is unmistaken.

– Thrangu Rinpoche

from the book "Songs of Naropa: Commentaries on Songs of Realization"

https://quotes.justdharma.com/unmistaken-view-thrangu-rinpoche/

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

Ten foundations of training ~ Padmasambhava

The Master said:

When practicing the dharma, you must train perfectly in the ten foundations of training.

The lady asked:

What are these ten foundations of training?

The Master said:

You must resolve through the view, gaining understanding of all the teachings, like the garuda bird soaring in the skies.
You must find certainty through the conduct, without being intimidated by anything whatsoever,like an elephant entering the water.
You must practice through the samadhi, clearing away the darkness of ignorance, like lightning a lamp in a dark room.
You must accomplish the aim through the instructions, liberating all phenomena in your nature, like finding a wish-fulfilling jewel.
You must progress gradually through the empowerments, being free from the fear of falling into samsara, like a prince ascending the royal throne.
You must keep the basis through the samayas, not letting any of your actions be wasted, like fertile ground.
You must liberate your being through learning, becoming adept in all aspects of the dharma, like a noble steed freed from its chains.
You must compare all sources, understanding all the philosophical schools of the dharma, like a bee seeking a hive.
You must condense them into a single point, understanding that all the numerous teachings are of one taste, like a trader adding together his profits.
You must reach eminence in knowledge, understanding clearly and distinctly the meaning of all the teachings, like arriving at the summit of Mount Sumeru.

The people of Tibet who desire to be learned without training themselves in these points are not learned in the essential meaning but become practitioners with much sectarianism.

This is due to the fault of not having become adept in these ten foundations of training.

– Padmasambhava

from the book "Dakini Teachings: A Collection of Padmasambhava's Advice to the Dakini Yeshe Tsogyal"

https://quotes.justdharma.com/ten-foundations-of-training/

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

Our own direct experience of reality ~ Thich Nhat Hanh

When our beliefs are based on our own direct experience of reality and not on notions offered by others, no one can remove these beliefs from us.

-- Thich Nhat Hanh

https://quotes.justdharma.com/our-own-direct-experience-of-reality-thich-nhat-hanh/

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

Different teachings for different minds ~ Sakya Trizin

Although we are all human beings, each one has a different mind, different defilements and so forth. In order to suit every level of our minds the Buddha bestowed an enormous amount of teachings.

-- Sakya Trizin

https://quotes.justdharma.com/different-teachings-for-different-minds/

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

Neither REJECT nor cling (ACCEPT) to words,

Both are wrong; like a ball of fire,

Useful but dangerous.

From Song of Precious Mirror Samadhi,

by Ch'an Master Tung-shan Liang-chieh

https://www.sacred-texts.com/bud/zen/hz/hz.htm

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

Thinking while resting in the natural state ~ Thrangu Rinpoche

Resting in the natural state does not mean that you cannot think about things or work. The idea is to rest in the natural state and think at the same time. If you can do that, you can think things through and work but there are no painful or sharp feelings.

-- Thrangu Rinpoche

https://quotes.justdharma.com/thinking-resting-natural-state-thrangu-rinpoche/

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The union of clarity and emptiness ~ Padampa Sangye

Clarity and emptiness united are like the moon reflecting in water;

People of Tingri, there is nothing to be attached to and nothing to impede.

-- Padampa Sangye

from the book The Hundred Verses of Advice: Tibetan Buddhist Teachings on What Matters Most

https://quotes.justdharma.com/the-union-of-clarity-and-emptiness-padampa-sangye/

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

Bringing an end to suffering ~ Mingyur Rinpoche

To bring an end to suffering, we need to cut through dualistic habits of perception and the illusions that hold them in place — not by fighting or suppressing them, but by embracing and exploring them.

– Mingyur Rinpoche

from the book "Joyful Wisdom: Embracing Change and Finding Freedom"

https://quotes.justdharma.com/bringing-an-end-to-suffering-mingyur-rinpoche/

(Note: Same thing for thoughts in general, and for concepts / words;

-- for all fabrications -- (physical / body, conceptual / speech, mental / mind) x (individual, collective, cosmic). Same thiing for any type of conditioning / karma.

That is the Middle Way free from all extremes & middle: nothing to accept in absolute terms, nothing to reject in absolute terms; just conventionally / relatively / inter-subjectively ...

Just directly realising their true nature & dynamic is enough to purify them, to get free from them.

Free to use them without grasping, without becoming slave to them, without thinking they are existing inherently, independently, separately, absolutely.)

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

Befriending who we are ~ Pema Chödron

Meditation practice isn’t about trying to throw ourselves away and become something better, it’s about befriending who we are.

-- Pema Chödron

from the book The Wisdom of No Escape and the Path of Loving Kindness

https://quotes.justdharma.com/befriending-who-we-are-pema-chodron/

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

Seeing our confusion more clearly ~ Chögyam Trungpa

Becoming "awake" involves seeing our confusion more clearly.

– Chögyam Trungpa

from the book "The Myth of Freedom and the Way of Meditation"

https://quotes.justdharma.com/seeing-our-confusion-more-clearly/

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

Three essential points ~ Dilgo Khyentse Rinpoche

Mindfulness should guide all your actions and your spiritual endeavors.

Whatever you do, always apply three essential points:

undertake the action with the intention of doing so for the good of all beings;
execute it with perfect concentration, free of ATTACHMENT to concepts of subject, object, and action; and,
finally, dedicate the merit you have created to the enlightenment of all beings.

-- Dilgo Khyentse Rinpoche

from the book The Hundred Verses of Advice: Tibetan Buddhist Teachings on What Matters Most

https://quotes.justdharma.com/three-essential-points-dilgo-khyentse-rinpoche/

(i.e. Free of any attachment / grasping / reification / ignorance about the three spheres; not absence of any concept about the three spheres.)

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

With two widely opened white wings ~ Chandrakirti

With two widely opened white wings

Of relative truth [skillful means] and absolute truth [wisdom]

The kings of swans [bodhisattvas] and their flock of swans [disciples]

Soar through the ocean of supreme Buddha qualities.

-- Chandrakirti

https://quotes.justdharma.com/with-two-widely-opened-white-wings-chandrakirti/

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

From: The truth of the path ~ Dudjom Rinpoche

It is said in the sutras:

Wisdom accompanied by skillful means is the path.

Skillful means accompanied by wisdom is the path.

https://quotes.justdharma.com/the-truth-of-the-path-dudjom-rinpoche/

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

The two wings of emptiness and compassion ~ Dilgo Khyentse Rinpoche

To go beyond the samsara and nirvana, we will need the two wings of emptiness and compassion. From now on, let us use these two wings to fly fearlessly into the sky of the life to come.

-- Dilgo Khyentse Rinpoche

from the book The Hundred Verses of Advice: Tibetan Buddhist Teachings on What Matters Most

https://quotes.justdharma.com/the-two-wings-of-emptiness-and-compassion/

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

If you realize the [Genuine] Emptiness of All Things (i.e. the true nature of Reality beyond all extremes & middle),

Compassion will rise within your heart;

If you lose all differentiation between yourselves and others, fit to serve others you will be;

And when in serving others you shall win success, then shall you meet with me;

And finding me, you shall attain to Buddhahood.

~ Milarepa

Songs of Milarepa

(i.e. A lot of text mentions that compassion leads to wisdom;

But few are the texts that mention that it works both ways: Wisdom can also lead to compassion.

In fact the two are inseparable; that is why one leads to the other one.)

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

"If you have contemplated the empty nature of all phenomena in your meditation sessions, it is easy to see the dreamlike nature of phenomena between sessions. At the same time, you will feel effortless compassion toward all those who suffer needlessly because they are unaware of the illusory nature of everything."

-- Kyabje Dilgo Khyentse Rinpoche

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

Inseparable merit and wisdom.

The wheels of merit and wisdom ~ Tilopa

My son Naropa, for phenomena that come from interdependence,

Until you realize all these are unborn,

You must not separate

From the wheels of merit and wisdom.

-- Tilopa

https://quotes.justdharma.com/the-wheels-of-merit-and-wisdom-tilopa/

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

The birth of great wisdom ~ Gampopa

Great wisdom will not take birth in you

If you have earned little merit.

-- Gampopa

https://quotes.justdharma.com/the-birth-of-great-wisdom-gampopa/

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

Advice ~ Padmasambhava

Master Padma said:

Whatever actions you engage in, do not do anything non-dharmic that fails to become the accumulation of merit and wisdom. ...

https://quotes.justdharma.com/advice-padmasambhava/

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

The sublime path ~ Saraha

Without compassion [merit], the view of emptiness

Will not lead you through the sublime path.

-- Saraha

https://quotes.justdharma.com/the-sublime-path-saraha/

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

Accumulation of merit becoming perfectly pure ~ Dudjom Rinpoche

The master Ashvagosha says:

All these sources of good that I have accomplished

I dedicate as the cause of the state beyond the world,

Without thoughts related to cyclic existence, or hopes

Of any resulting fame, praise, or happiness, celestial or human.

Unless all our meritorious actions are backed by the skillful means of compassion and the wisdom of emptiness, they will merely become causes of cyclic existence resulting in cyclic existence. So it is extremely important that our actions be exclusively backed by the wisdom that realizes the profound meaning.

As we find in The Way of the Bodhisattva,

When something and its nonexistence

Both are absent from before the mind,

No other option does the latter have:

It comes to perfect rest, from concepts free.

When we do not have in mind any characterizing thoughts, nor even think of emptiness, which is absence of characteristics, but remain, without remaining, in the state of emptiness — the ultimate nature that transcends both things with characteristics and the mental image of absence of characteristics — the accumulation of merit becomes perfectly pure, as indicated in Introduction to the Middle Way:

Giving, void of giver, gift, receiver,

Is called a perfection that transcends the world.

The object to which you are offering the Buddhafield, the things you are

offering, and you yourself, the offerer, are from the beginning devoid of real

existence or characteristics, so rest in evenness in the natural state completely free of elaboration, without any concept of subject, object, and action.

Offering in this way, as an unceasing manifestation of the merely illusory appearance aspect of interdependent arising, will become an unsurpassable source of good, in which generosity and the other transcendent perfections are performed with the eye of wisdom and the two accumulations are united.

-- Dudjom Rinpoche

from the book A Torch Lighting the Way to Freedom: Complete Instructions on the Preliminary Practices

https://quotes.justdharma.com/accumulation-of-merit-becoming-perfectly-pure-dudjom-rinpoche/

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

Uprooting grasping at self ~ Tulku Thondup Rinpoche

To uproot grasping at self, we need to realize wisdom. To realize wisdom, we need merit. Merit releases us from negative emotions, the cause of samsaric suffering, and loosens our grasping at self. As that happens, we glimpse the true nature of our mind. Once we do, we can meditate on the true nature to perfect the realization of wisdom. Until then, we need to make merit.

-- Tulku Thondup Rinpoche

https://quotes.justdharma.com/uprooting-grasping-at-self-tulku-thondup-rinpoche/

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

It is about realising the true nature of the mind / Reality,
liberating its beauty & unlimited potential.

Training the Mind ~ Dzongsar Khyentse Rinpoche

The quintessence of the path is to have the wisdom that realizes egolessness. Until we have this wisdom, we have not understood the essence of the Buddha’s teaching.

In order to achieve this wisdom, first we have to make our mind malleable, workable—in the sense of being in control of our own mind. As Shantideva said, if you want to walk comfortably, there are two possible solutions. Either you can try to cover the whole ground with leather—but that would be very difficult—or you can achieve the same effect by simply wearing a pair of shoes. In the same way, it would be difficult to train and tame every single emotion that we have, or to change the world according to our desires. In fact the basis of all experience is the mind, and that’s why Buddhists stress the importance of training the mind in order to make it workable and flexible.

Yet a flexible mind is not enough. We have to understand the nature of the mind. This is very difficult to do, precisely because it involves the wisdom of realizing egolessness. We have been in samsara from beginningless time. Our habitual patterns are very strong. We are completely deluded. For this reason, it is very, very difficult for this wisdom to appear.

So what is to be done? There is only one way to obtain this wisdom—by accumulating merit. How should we accumulate this merit? According to the general vehicle of Buddhism, the method of accumulating merit is by having renunciation mind, by contemplating impermanence, by refraining from all the causes and conditions that will strengthen the ego, by engaging in all the causes and conditions that will strengthen our wisdom, by refraining from harming other beings, and so on. In the mahayana school, the merit is accumulated by having compassion for sentient beings.

To cut a long story short, if you want enlightenment you need wisdom. If you want wisdom, you must have merit. And to have merit, according to mahayana, you must have compassion and bodhichitta, the wish to establish beings in the state of freedom.

https://quotes.justdharma.com/training-the-mind-dzongsar-khyentse-rinpoche/

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

Skillful-means practices ~ Tulku Thondup Rinpoche

There are many ways to make merit, or positive karma. The most comprehensive are the six perfections (paramitas) that Mahayana Buddhism prescribes as the path to enlightenment. They are: giving (generosity), discipline (morality), patience (fearlessness), diligence (eagerness), tranquillity (contemplation), and wisdom.

The first five perfections (paramitas), collectively referred to as “skillful means,” are especially for accumulating merit.

The sixth, wisdom, involves realizing the true nature of mind, which is wisdom-emptiness.

The undervaluation of skillful-means practices to develop merit is unfortunate. Their purpose is to refine and transform our mind. Devotion opens our hearts. Compassion dissolves ego. Prayer unites us with our enlightened qualities. Pure perception transforms our awareness. Serving others, especially those who rely on us, is the purpose of dharma. There is no such thing as a buddha who doesn’t help others. So the more we open our hearts to skillful means, the more quickly and surely we reach buddhahood. We should never abandon these practices, for the path of skillful means is perfected in the goal of enlightenment, just as bricks become the finished house

-- Tulku Thondup Rinpoche

https://quotes.justdharma.com/skillful-means-practices-tulku-thondup-rinpoche/

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

Using whatever occurs as the path ~ Jigme Lingpa

If the meditator is able to use whatever occurs in his life as the path, his body becomes a retreat hut.

-- Jigme Lingpa

quoted in the book Mudra: Early Songs and Poems

https://quotes.justdharma.com/using-whatever-occurs-as-the-path-jigme-lingpa/

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

Admitting all experiences ~ Pema Chödron

Right here, exactly where we are, we can live from a broader perspective, one that admits all experiences - pleasurable, painful and neutral. We are free to appreciate the infinite possibilities that are always available, free to recognize the natural openness, intelligence and warmth of the human mind.

– Pema Chödron

from the book "Taking the Leap: Freeing Ourselves from Old Habits and Fears"

https://quotes.justdharma.com/admiting-all-experiences/

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

No matter what you do ~ Tulku Urgyen Rinpoche

No matter what you do, no matter what situation you are in — whether walking, sitting, eating or lying down — always suspend your attention within the nature of non-dual awareness [/ Reality]. That’s it!

(i.e. non-dual awareness = Reality; Union of subject & object; inconceivable: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.)

– Tulku Urgyen Rinpoche

from the book "As It Is, Vol. 1"

https://quotes.justdharma.com/no-matter-what-you-do-tulku-urgyen-rinpoche/

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

... So, what is this MAHAMUDRA?

What indeed? Words fall short, of course, but here is a brief glimpse from the manual ‘Dispelling the Darkness of Ignorance’:

“Mahamudra is a path for those of sharp faculties—a path for achieving the supreme siddhi. 𝗜𝘁 𝗶𝘀 𝘁𝗵𝗲 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗶𝗹𝗶𝘁𝘆 𝗼𝗳 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 𝗮𝗻𝗱 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀… 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘂𝗮𝗹 𝗲𝗹𝗮𝗯𝗼𝗿𝗮𝘁𝗶𝗼𝗻𝘀. It cannot be shown by a guru, it cannot be understood by a disciple, and it cannot be communicated by words. It cannot be identified and yet it pervades all the phenomena of samsara and nirvana. Thus, it is called 𝗰𝗼𝗻𝗻𝗮𝘁𝗲 𝘂𝗻𝗶𝗼𝗻.

a) Simply put, if there is a meditator and an object of meditation, that is a 𝙙𝙪𝙖𝙡𝙞𝙨𝙩𝙞𝙘 ‘𝙚𝙭𝙥𝙚𝙧𝙞𝙚𝙣𝙘𝙚’. (i.e. conceptual dualistic understanding)

b) If the meditator and the meditation are indivisible, that is 𝙣𝙤𝙣-𝙙𝙪𝙖𝙡 ‘𝙧𝙚𝙖𝙡𝙞𝙯𝙖𝙩𝙞𝙤𝙣’. (i.e. spontaneous non-conceptual non-dualistic direct realisation)

c) Experiences and realization must be distinguished from each other, so… 𝙞𝙩 𝙞𝙨 𝙞𝙢𝙥𝙤𝙧𝙩𝙖𝙣𝙩 𝙩𝙤 𝙣𝙪𝙧𝙩𝙪𝙧𝙚 𝙗𝙤𝙩𝙝 within a state that neither fixates, nor regards them as sublime. (free of all extremes & middle; free of grasping)

This is the mahamudra that was transmitted from Tilopa down to Gampopa and the First Karmapa. The heat of the blessings has not faded. The moisture of the dakinis’ breath has not evaporated. From this practice the first flashes of experience and realization will arise spontaneously.”

~ Ŧoƞpa Ɉoƞ

[𝗶.𝗲. 𝗠𝗮𝗵𝗮𝗺𝘂𝗱𝗿𝗮 𝗶𝘀 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱𝗶𝗻𝗴, 𝗮𝗻𝗱 𝘁𝗵𝗲𝗻 𝗱𝗶𝗿𝗲𝗰𝘁𝗹𝘆 𝗿𝗲𝗮𝗹𝗶𝘀𝗶𝗻𝗴, 𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀 -- 𝘀𝘂𝗯𝗷𝗲𝗰𝘁, 𝗿𝗲𝗹𝗮𝘁𝗶𝗼𝗻 / 𝗮𝗰𝘁𝗶𝗼𝗻, 𝗼𝗯𝗷𝗲𝗰𝘁 --.]

The same thing for Dzogchen.

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

Comment to The Union of Mahamudra and Dzogchen ~ Karma Chagme

In both Dzogchen & Mahamudra:

"It is more profound to practice the unity of luminosity and emptiness"

(i.e. Meaning:

what has to be ultimately directly realised is the true nature & dynamic of Reality / Awareness,

as pointed by the concept of the Union of the Two Truths about the three spheres -- subject / mind, relation / action, object / world --.

That is the top view. Everything on the path is deduced from this Ground.)

https://quotes.justdharma.com/the-union-of-mahamudra-and-dzogchen-karma-chagme/

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

Individual path ~ Lama Yeshe

One of the hallmarks of buddhism is that you can’t say that everybody should do this, everybody should be like that; it depends on the individual.

-- Lama Yeshe

from the book Becoming Your Own Therapist: An Introduction to the Buddhist Way of Thought

https://quotes.justdharma.com/individual-path/

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

The supreme path for that person ~ Namkhai Norbu Rinpoche

All the various types of teachings and spiritual paths are related to the different capacities of understanding that different individuals have. There does not exist, from an absolute point of view, any teaching which is more perfect or effective than another. A teaching’s value lies solely in the inner awakening which an individual can arrive at through it. If a person benefits from a given teaching, for that person that teaching is the supreme path, because it is suited to his or her nature and capacities. There’s no sense in trying to judge it as more or less elevated in relation to other paths to realization.

-- Namkhai Norbu Rinpoche

from the book Dzogchen: The Self-Perfected State

https://quotes.justdharma.com/the-supreme-path-for-that-person-namkhai-norbu-rinpoche/

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

Many paths, single moon ~ Ikkyu

Many paths lead from

The foot of the mountain,

But at the peak

We all gaze at the

Single bright moon.

-- Ikkyu

from the book Three Zen Masters: Ikkyu, Hakuin and RyoKan

https://quotes.justdharma.com/many-paths-single-moon/

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

Achieving union ~ Longchenpa

Below rocky cliffs,

a vivid sense of impermanence and disenchantment dawns,

clear and inspired, helping us to achieve

the union of calm abiding and penetrating insight.

– Longchenpa

from the book "The Life of Longchenpa: The Omniscient Dharma King of the Vast Expanse"

https://quotes.justdharma.com/achieving-union-longchenpa/

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

Union ground <==> Path <==> Fruition

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

From the Heart Sutra

... No suffering, no origination, no stopping, no path ...

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

Ultimately we must abandon the path ~ Dzongsar Khyentse Rinpoche

My practice is devotion to the buddhist path; others may choose doubting the buddhist path. But as Dharmakirti said, ultimately we must abandon the path. So I hope in the end we will meet where we have nothing to fight over.

-- Dzongsar Khyentse Rinpoche

https://quotes.justdharma.com/ultimately-we-must-abandon-the-path/

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

The spiritual path is a temporary solution ~ Dzongsar Khyentse Rinpoche

However, the path itself must eventually be abandoned, just as you abandon a boat when you reach the other shore. You must disembark once you have arrived. At the point of total realization, you must abandon Buddhism. The spiritual path is a temporary solution, a placebo to be used until emptiness is understood.

-- Dzongsar Khyentse Rinpoche

from the book What Makes You Not a Buddhist

https://quotes.justdharma.com/the-spiritual-path-is-a-temporary-solution-dzongsar-khyentse-rinpoche/

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

Basically we have to know the nature of samsara. Then on that basis, we learn how to develop our mental attitude.

Dharma has nothing to do with culture. Rather, it is about building the proper motivation in our mind, purifying neuroses, and developing mental qualities.

When approached in that manner, Dharma practices become very useful. We will be able to appreciate them as we understand their benefit and pursue our study and practice on the basis of reason and wisdom.

...

Based on just emotion, one might say, "I like this practice. I want to buy a mala and chant this mantra." But then, after some years, the mind remains the same.

...

Dharma practice means avoiding non-virtue and developing virtuous thoughts and actions.

Reciting mantras is not necessarily Dharma practice. Prayers are not necessarily Dharma practice. It depends on our inner motivation.

Wearing a mala around your neck does not necessarily mean you are a spiritual person.

These are important ideas to investigate to determine whether they are true or not --- not just for Buddhists, but out in the world. Such investigation gives us confidence and mental strength.

...

Take a moment to reflect on this analogy of the mirage.

In the hot desert, wild animals see the mirage as a river. Because they are so thirsty, they chase the mirage without achieving relief from their thirst. Likewise, in samsara, many chase after the mirage of worldly concerns and their lives are consumed by them without much benefit.

Dedicate yourself: "From today, I will practice Dharma."

~ pg 111, A Complete Guide to the Buddhist Path by Khenchen Konchog Gyaltsen Rinpoche

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

The most important attitude and practice ~ Kalu Rinpoche

The essence of the Lama or Buddha is emptiness; their nature, clarity; their appearance, the play of unimpeded awareness. Apart from that they have no real material form, shape or colour, whatsoever – like the empty luminosity 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.

-- 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/

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

The way known by the wise ~ Aryadeva

In the beginning one reverses nonvirtue.

In the middle one reverses the view of a self.

In the end one reverses all views.

Those who know this way are wise.

– Aryadeva

quoted in the book "The Karmapa's Middle Way: Feast for the Fortunate, A Commentary on Chandrakirti's Madhyamakavatara"

https://quotes.justdharma.com/the-way-known-by-the-wise/

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

Stages of meditation ~ Tulku Thondup Rinpoche

In the past, teachers often had to persuade their students to move to higher levels of meditations, as students were usually humble and cautious. Today, however, even beginners want to practice only the highest meditations, like the loving-kindness free from concepts or emptiness. They dive into ocean-like meditations without any clue of their depths, whether due to arrogance or being unrealistic.

The problem is that, if you try to meditate on high teachings like emptiness without adequate preparation from the ground level, you could very easily fall into the extreme views and experiences of nihilism or eternalism, while holding on to a subtle concept or thought of grasping at “a nothing” or “a non-existence.” Or you could become lost in a state of being spaced out, with your mind endlessly floating semi-unconsciously, while you are not aware of anything.

If these errors occur, though you might not be committing any gross misdeeds, you would still be very much recycling yourself in the chain of ignorance and confusion, which drag you further from the light of wisdom. True realization is the realization of the union of freedom from grasping at anything and the wisdom of self-awareness. But, again, high realizations will not take place unless you have vigorously trained in the preliminary trainings for a long time. Being smart, prosperous, youthful, or powerful cannot buy true realization.

– Tulku Thondup Rinpoche

from the book "The Heart of Unconditional Love: A Powerful New Approach to Loving-Kindness Meditation"

https://quotes.justdharma.com/stages-of-meditation-tulku-thondup-rinpoche/

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

[Our PRACTICE need to be more and more in accord

with the VIEW and FRUITION

in order to be more and more efficient.]

Still practicing ~ Patrul Rinpoche

You know the RELATIVE to be a lie, yet still you practise the two accumulations.

You realize that in the ABSOLUTE there is nothing to be meditated on, yet still you practise meditation.

You see the relative and absolute as one,

(i.e. Union of the Two Truths: Union relative <==> absolute)

yet still you diligently practise.

Peerless teacher, at your feet I bow.

– Patrul Rinpoche

from the book "Words of My Perfect Teacher"

(i.e. VIEW: Union of the Two Truths: Union relative / dependent origination <==> absolute / emptiness;

Union conventionally dependently co-arisen relatively functional appearances / tools <==> and emptiness of inherent existence. One aspect implies the other (<==>).

Union = These two aspects / truths are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing, IN HARMONY, equal / non-dual / one -- in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. These two aspects are themselves dependently co-arisen <==> thus empty of inherent existence.

PATH: Union virtuous methods / adapted skillful means / antidotes <==> with more and more wisdom / emptiness of the three spheres.

FRUITION = Union spontaneous enlightened activities <==> with perfected wisdom / emptiness.

The MIDDLE WAY: nothing to accept nothing to reject in absolute terms, just conventionally / inter-subjectively.)

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

Practicing the union of the two truths ~ Longchenpa

Speaking about blank EMPTINESS and disregarding cause and effect (KARMA / DEPENDENT ORIGINATION),

Thinking that non-action is the ultimate,

We give up the two kinds of accumulation, leading to the deterioration of our practice.

‘To practice unifying both’ is my heart advice.

-- Longchenpa

Thirty Pieces of Heart Advice

https://quotes.justdharma.com/practicing-the-union-of-the-two-truths-longchenpa/

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

View and Action ~ Dilgo Khyentse Rinpoche

Your view can, and should be, as high as possible — there is no danger in this since enlightenment is the total realization of the absolute view (EMPTINESS). But at the same time your behavior should be as grounded as possible in an awareness of cause and effect (KARMA / DEPENDENT ORIGINATION). If you lose this basic attitude regarding actions, if you forget all common sense and use the loftiness of the view as an excuse for putting into action whatever comes into your mind, you are engaging in mundane activities contrary to the Dharma, just like ordinary worldly people.

-- Dilgo Khyentse Rinpoche

from the book The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva

https://quotes.justdharma.com/view-and-action-dilgo-khyentse-rinpoche/

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

Emptiness and the law of cause and effect ~ Dilgo Khyentse Rinpoche

If you merely talk about the view of EMPTINESS but at the same time behave inconsiderately, it is said that your conduct has become lost in the view. If you believe that, since everything is empty by nature, it is all right to do whatever you want and it makes no difference whether your actions are virtuous or non-virtuous, then your conduct has become “lost in the view.” All the great teachers say just the opposite — that the more you understand the view of emptiness, the more aware and careful you are regarding the law of cause and effect (KARMA / DEPENDENT ORIGINATION).

-- Dilgo Khyentse Rinpoche

from the book Pith Instructions: Selected Teachings and Poems

https://quotes.justdharma.com/emptiness-and-the-law-of-cause-and-effect-dilgo-khyentse-rinpoche/

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

Peerless Teacher, at your feet I bow ~ Patrul Rinpoche

You renounce evil and take up good, as in the teachings on cause and effect (KARMA / DEPENDENT ORIGINATION).

Your action follows the progression of the Vehicles.

Through your perfect view (GENUINE EMPTINESS FREE OF ALL EXTREMES & MIDDLE),

you are free from all clinging.

Peerless Teacher, at your feet I bow.

-- Patrul Rinpoche

from the book Words of My Perfect Teacher

https://quotes.justdharma.com/peerless-teacher-at-your-feet-i-bow-patrul-rinpoche/

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

Outer, inner, and secret practise ~ Padmasambhava

Outwardly, practise according to the sutras,

Be meticulous about cause and effect (KARMA / DEPENDENT ORIGINATION), and what you adopt or avoid.

Inwardly, practise according to the unsurpassable secret mantra (EMPTINESS),

It is important to combine generation and completion. (Union of the Two Truths)

Secretly, practise according to the great secret Atiyoga,

And gain liberation in a body of light within a single lifetime.

-- Padmasambhava

https://quotes.justdharma.com/outer-inner-and-secret-practise-padmasambhava/

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

Verses on the Heart of DEPENDENT ORIGINATION ~ Nagarjuna

Homage to Mañjuśrī, the Youthful!

These different links, twelve in number,

Which Buddha taught as dependent origination,

Can be summarized in three categories:

Mental afflictions, karma and suffering.

The first, eighth and ninth are afflictions,

The second and tenth are karma,

The remaining seven are suffering.

Thus the twelve links are grouped in three.

From the three the two originate,

And from the two the seven come,

From seven the three come once again—

Thus the wheel of existence turns and turns.

All beings consist of causes and effects (KARMA),

In which there is no ‘sentient being’ at all (EMPTINESS).

From phenomena which are exclusively empty,

There arise only empty phenomena.

All things are devoid of any ‘I’ or ‘mine’.

Like a recitation, a candle, a mirror, a seal,

A magnifying glass, a seed, sourness, or a sound,

So also with the continuation of the aggregates—

The wise should know they are not transferred.

Then, as for extremely subtle entities,

Those who regard them with nihilism,

Lacking precise and thorough knowledge,

Will not see the actuality of conditioned arising.

In this, there is not a thing to be removed,

Nor the slightest thing to be added.

It is looking perfectly into reality itself,

And when reality is seen, complete liberation.

-- Nagarjuna

https://quotes.justdharma.com/verses-heart-dependent-origination-nagarjuna/

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

The path delighting all the buddhas ~ Lama Tsongkhapa

The one who sees that cause and effect operate infallibly (KARMA / DEPENDENT ORIGINATION)

For all the phenomena of saṃsāra and nirvāṇa,

And for whom any objects of conceptual focus have subsided (GENUINE EMPTINESS FREE OF ALL EXTREMES & MIDDLE),

Has set out upon the path delighting all the buddhas.

-- Lama Tsongkhapa

Three Principal Aspects of the Path

https://quotes.justdharma.com/the-path-delighting-all-the-buddhas-lama-tsongkhapa/

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

Conduct and Emptiness ~ Dilgo Khyentse Rinpoche

When your realization of EMPTINESS becomes as vast as the sky, you will gain an even greater conviction about the law of cause and effect (KARMA / DEPENDENT ORIGINATION), and you will see just how important your conduct really is.

RELATIVE truth functions inexorably within ABSOLUTE truth.

(They are in harmony / Union)

-- Dilgo Khyentse Rinpoche

from the book The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva

https://quotes.justdharma.com/conduct-and-emptiness-dilgo-khyentse-rinpoche/

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

Engage in the two accumulations indivisibly ~ Longchenpa

Dwelling in the state of EMPTINESS, acting according to (the law of) cause and effect (KARMA / DEPENDENT ORIGINATION);

Realizing non-action, keeping the three vows;

Without focus, exert yourself in benefitting beings through compassion.

‘To engage in the two accumulations indivisibly (in Union)’ is my heart advice.

-- Longchenpa

Thirty Pieces of Heart Advice

https://quotes.justdharma.com/engage-in-the-two-accumulations-indivisibly-longchenpa/

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

Immune to any extreme view ~ Lama Tsongkhapa

When you know that appearances dispel the extreme of EXISTENCE,

While the extreme of nothingness (NON-EXISTENCE) is eliminated by emptiness,

And you also come to know how EMPTINESS arises as cause and effect (KARMA / DEPENDENT ORIGINATION) (one implies the other),

Then you will be immune to any view entailing clinging to extremes.

-- Lama Tsongkhapa

Three Principal Aspects of the Path

https://quotes.justdharma.com/immune-to-any-extreme-view-lama-tsongkhapa/

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

Outside and inside ~ Dudjom Rinpoche

I recognize that the ultimate teaching of sutra and tantra

Is EMPTINESS, but can’t make use of that recognition;

My mindstream stays hard as horn.

When I practice remaining in mind’s true condition

I am without stability,

yet I mouth off about the profound view

And toss cause and effect (KARMA / DEPENDENT ORIGINATION) to the winds.

On the outside — I can give a show of good behavior;

On the inside — desire, attachment, greed rage like fire.

-- Dudjom Rinpoche

https://quotes.justdharma.com/outside-and-inside/

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

Observance of karma ~ Padmasambhava

My realization is higher than the sky,

But my observance of karma is finer than grains of flour.

– Padmasambhava

https://quotes.justdharma.com/observance-of-karma/

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

Note: 𝗧𝗵𝗲 𝗿𝗲𝗹𝗮𝘁𝗶𝗼𝗻 𝗯𝗲𝘁𝘄𝗲𝗲𝗻 𝗞𝗮𝗿𝗺𝗮 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 is this:

𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀 --

1. subject / actor / perceiver / knower / acquirer,

2. relation / action / perception / cognition / acquisition,

3. object / result / perceived / known / acquired -- :

The three spheres are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, 𝗖𝗢-𝗘𝗩𝗢𝗟𝗩𝗜𝗡𝗚, co-ceasing / co-transcended, equal / non-dual / one, in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.

The three spheres are co-dependent / 𝗖𝗢-𝗘𝗩𝗢𝗟𝗩𝗜𝗡𝗚 (1st truth) <==> thus empty of inherent existence (2nd truth), and vice versa. One aspect / truth implies the other (<==>).

It is this 𝗖𝗢-𝗘𝗩𝗢𝗟𝗨𝗧𝗜𝗢𝗡 of the three EMPTY spheres that is the self-conditioning cycle or 𝗸𝗮𝗿𝗺𝗶𝗰 𝗰𝘆𝗰𝗹𝗲. For each sphere: one sphere conditions the others. They condition each other in cycle. Each sphere is conditioned & conditioning. This self-conditioning cycle is limitless and centerless. It is individual, collective and universal / cosmic.

So, dependent origination / karma (1st truth) and emptiness (2nd truth) are inseparable, one implies the other. One alone is impossible. One is not more important than the other one. That is the true nature of Mind, of Reality.

It is samsara when there is ignorance of this,

and it is nirvana when there is full awareness of this all the time.

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

[𝗧𝗛𝗘 𝗟𝗢𝗚𝗜𝗖 𝗢𝗙 𝗠𝗘𝗗𝗜𝗧𝗔𝗧𝗜𝗢𝗡]

Quote: The business of your meditation ~ Lama Yeshe

Meditation is not on the level of the OBJECT,

but on that of the SUBJECT.

You are the business of your meditation.

– Lama Yeshe

from the book "The Essence of Tibetan Buddhism: The Three Principal Aspects to the Path and Introduction to Tantra"

https://quotes.justdharma.com/the-business-of-your-meditation/

(i.e. Everybody understands that. Right?

We are not seeking "objective knowledge" like in science, while ignoring as much as possible any influence by the "subjective" (individual or collective).

We are seeking to realise the true nature of Reality by seeking the true nature of our own mind / subject in meditation. That is what some people say.

But, here is the problem, the three spheres -- subject / mind, relation / action and objects / phenomena -- are inseparable, interdependent, co-emerging, co-evolving, co-dependent all the time / primordially ... and that is what is never changing, permanent, unstained, free.

We cannot reduce everything to the subject/mind-only (subjectivism) because the mind is also dependently co-arisen and empty of inherent existence . We cannot reduce everything to phenomena/objects-only (objectivism) either. We cannot reduce everything to their relations (relationism), to the processes (processism), to the actions (actionism) either (ex. to perception or cognition).

Trying to concentrate only on one, accepting only one, while ignoring / rejecting the other two will never work. It is not in accord with Reality.

So "our business" is not merely objects / phenomena (like in science), but also not merely the subject / mind, and not merely the processes of action & perception & cognition, but the inconceivable Inseparability / Interdependence / Co-dependence / Co-emergence / Co-evolution / Union of the three spheres -- subject, relation / action, object --.

What we observe in mediation is not the subject / mind alone, not phenomena / objects alone, not function / feeling / perception / cognition alone, but the inter-action / inter-relation between the three apparent spheres; how they are conditioned by each other, and how they condition each other. In short, we are seeking to directly perceive the true nature and dynamic of the conditioning / karmic cycle / samsara: the co-evolution of the subject / actor / perceiver / knower / acquirer, the relation / action / perception / cognition / acquisition, and the object / result / perceived / known / acquired.

𝗧𝗵𝗮𝘁 𝗶𝘀 𝘄𝗵𝗮𝘁 𝗶𝘀 𝗰𝗮𝗹𝗹𝗲𝗱 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱, 𝘁𝗵𝗲 𝘀𝗼𝘂𝗿𝗰𝗲 𝗼𝗳 𝗲𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝗻 𝗯𝗼𝘁𝗵 𝘀𝗮𝗺𝘀𝗮𝗿𝗮 & 𝗻𝗶𝗿𝘃𝗮𝗻𝗮, 𝘁𝗵𝗲 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝗶𝗻𝗳𝗶𝗻𝗶𝘁𝗲 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻𝗮𝘁𝗲 𝗲𝗻𝗲𝗿𝗴𝘆 / 𝗱𝘆𝗻𝗮𝗺𝗶𝘀𝗺 𝗼𝗳 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀. 𝗜𝘁 𝗶𝘀 𝗮𝗹𝘀𝗼 𝗰𝗮𝗹𝗹𝗲𝗱 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗰𝗹𝗮𝗿𝗶𝘁𝘆 / 𝗰𝗹𝗲𝗮𝗿 𝗹𝗶𝗴𝗵𝘁 / 𝗹𝘂𝗺𝗶𝗻𝗼𝘀𝗶𝘁𝘆 𝗮𝗻𝗱 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀. 𝗢𝗿 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝗸𝗮𝘆𝗮𝘀.

It is by directly perceiving / realising the true nature & dynamic of the karmic cycle / samsara that we are going to become free from it. Our business is seeing the true nature & dynamic of all illusions, of our body speech & mind, of our 5 aggregates. One alone is not enough because it is realising their "union" that is the key factor.

If you are doing meditation on the SUBJECT / MIND only, trying to reduce everything to the mind only, you are wasting your time, and falling into an extreme position / view: mind-only (subjectivism).

So "You are the business of your meditation" means the whole YOU, your true YOU, the Union of the Two Truths about the three spheres. That is YOU, and ME, inseparable ... the Ground, the Buddhaverse.

Best wishes

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The need for dualistic practice ~ Tulku Thondup Rinpoche

Why do we need dualistic practices, such as generating merit, to reach a state that transcends duality? Because we have to start from where we are. Our mind’s true nature is covered by karmic turbulence caused by our grasping at self and our negative mental habits. “Grasping at a self” refers to the way we grasp at mental objects as truly existing, perceiving them dualistically as subject and object. The aspect of our mind that perceives this way is conceptual mind. Conceptual mind and the true nature of mind are like the surface and depths of the ocean: The surface is choppy with wind-tossed waves; beneath it is still and peaceful.

Most of us can’t glimpse into the depths, our true nature, because our conceptual mind is constantly churning out turbulence. Grasping at self tricks us, like a nightmare, into believing that we are separate from the world and each other. This triggers negative emotions, from craving and anxiety to jealousy and aggression, which spill out into unhealthy words and actions.

Every dualistic perception, every negative thought, feeling, word, and deed, leaves a negative karmic imprint in our conceptual mind that walls us off from our true nature. On the other hand, positive mentalities leave positive karmic imprints that open our mind, loosen grasping at self, and thin out the barriers to our true nature.

As long as we have dualistic concepts and emotions, the world is solid to us. Our suffering is all too real. Circumstances matter. If our surroundings are chaotic, it will be hard to find tranquillity. If we experience peace and joy, however, we will be inspired to generate even more peace and joy. Then whatever we say and do will be the words and deeds of joy and peace. We progressively loosen our grasping at self, and eventually we glimpse the luminous nature of our mind. If we perfect this realization, we uproot grasping at self and become fully awakened.

-- Tulku Thondup Rinpoche

https://quotes.justdharma.com/the-need-for-dualistic-practice-tulku-thondup-rinpoche/

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Wisdom and Compassion, June 2015, Vancouver

Wisdom and compassion or “method” are fundamental components of the Buddha Dharma. A sound, sober path will include both and balancing these two is always the biggest challenge. Without method, the path becomes abstract and theoretical. But methods, such as discipline, morality and ethics, without wisdom lead to righteousness and puritanical attitudes. The driving force to make us seek something spiritual is our fundamental wish not to suffer. Yet it is difficult to identify suffering and hard to accept that so-called happiness, success and good times will all result in suffering. One of the best ways to analyse suffering and the causes of suffering is to explore the techniques of wisdom and compassion. We need both: that is what the Buddha taught.

Via: Siddhartha's Intent Global - Dzongsar Jamyang Khyentse Rinpoche

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Dharma Art, December 2020, Taipei

The truth is beyond expression, conception, language and symbols. So how do we realise this truth? We can only make use of things that are not truthful, fabricated and contrived. The Tibetan word for "art" means trick, deception, being taken for a ride. When we talk about art as a creative expression, we have to talk about an audience who experiences that expression.

Thinking this way, all Buddha's 84000 teachings are art. Buddha never taught to share knowledge, he taught out of compassion. The life of the Buddha is a play, an art — driven by compassion, driven by a motivation to teach others the truth. If our motivation is driven by compassion, caring, concern for others, then everything we do or not do, express or not express, is art.

There is no art that works for everybody. Because of that, Buddha taught 84000 arts. Out of the six paramitas, five are art. Our final purpose is to transcend art, to go beyond the path. This should be the framework for buddhist art.

Via: Siddhartha's Intent Global - Dzongsar Jamyang Khyentse Rinpoche

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Applying the Dharma to our lives ~ HH The 17th Karmapa

“Generally, there is a similarity between what we call Dharma practice and how to live our lives in a proper way. In our ordinary lives, separate from the Dharma, if we have many doubts and much confusion, our purpose or our objective is not very clear. If we do not 𝗵𝗮𝘃𝗲 𝗮 𝗰𝗹𝗲𝗮𝗿 𝘀𝘁𝗮𝗻𝗰𝗲 𝗮𝗻𝗱 𝗳𝗼𝗰𝘂𝘀, then we find ourselves lost in confusion, concerns, and thoughts. In this way, life does not go very well.

Dharma practice is similar. 𝗙𝗶𝗿𝘀𝘁, 𝘄𝗲 𝗺𝘂𝘀𝘁 𝗵𝗮𝘃𝗲 𝗮 𝘃𝗲𝗿𝘆 𝗰𝗹𝗲𝗮𝗿 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱𝗶𝗻𝗴. 𝗢𝘂𝗿 𝗽𝘂𝗿𝗽𝗼𝘀𝗲, 𝗼𝘂𝗿 𝗼𝗯𝗷𝗲𝗰𝘁𝗶𝘃𝗲, 𝗼𝘂𝗿 𝘃𝗶𝗲𝘄, 𝗼𝘂𝗿 𝘀𝘁𝗮𝗻𝗱 – 𝘄𝗲 𝗻𝗲𝗲𝗱 𝘁𝗼 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱 𝘁𝗵𝗲𝘀𝗲 𝘂𝗻𝗮𝗺𝗯𝗶𝗴𝘂𝗼𝘂𝘀𝗹𝘆.

Then our Dharma practice can become clear and easy. Otherwise our practice, mired in thoughts, becomes not Dharma practice at all, but rather a religion. It becomes a system. And when this happens, many things come with it: gods, ghosts, good, bad, different kinds of dogma, and other various occurrences. With this, the real practice is lost.

In the application of Dharma, there are also views and concepts to a degree, but when we really apply the Dharma in our lives, it is unnecessary to understand much of the philosophy and such. It is certainly good if we understand them, but if we don’t, that is also fine. The main thing is to work for the benefit of beings. And when that happens, we are applying the Dharma to our lives.”

HH The 17th Karmapa

https://www.facebook.com/.../a.19019400.../5303046489713346/

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Wednesday, November 25, 2020

Logic of the Path - 033

Résumé

[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]

[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].]

[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].]

[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].]

QUOTES:

Reason based Path ~ 14th Dalai Lama

The path of knowledge ~ Lama Yeshe

Using our intellect to understand life ~ Chögyam Trungpa

Reality is your teacher ~ 17th Karmapa

Taking life on the path ~ Mingyur Rinpoche

Unmistaken view ~ Thrangu Rinpoche

Ten foundations of training ~ Padmasambhava

Our own direct experience of reality ~ Thich Nhat Hanh

Different teachings for different minds ~ Sakya Trizin

Thinking while resting in the natural state ~ Thrangu Rinpoche

The union of clarity and emptiness ~ Padampa Sangye

Bringing an end to suffering ~ Mingyur Rinpoche

Befriending who we are ~ Pema Chödron

Seeing our confusion more clearly ~ Chögyam Trungpa

Three essential points ~ Dilgo Khyentse Rinpoche

With two widely opened white wings ~ Chandrakirti

From: The truth of the path ~ Dudjom Rinpoche

The two wings of emptiness and compassion ~ Dilgo Khyentse Rinpoche

The wheels of merit and wisdom ~ Tilopa

The birth of great wisdom ~ Gampopa

Advice ~ Padmasambhava

The sublime path ~ Saraha

Accumulation of merit becoming perfectly pure ~ Dudjom Rinpoche

Uprooting grasping at self ~ Tulku Thondup Rinpoche

Training the Mind ~ Dzongsar Khyentse Rinpoche

Skillful-means practices ~ Tulku Thondup Rinpoche

Using whatever occurs as the path ~ Jigme Lingpa

Admitting all experiences ~ Pema Chödron

No matter what you do ~ Tulku Urgyen Rinpoche

... So, what is this MAHAMUDRA?

Comment to The Union of Mahamudra and Dzogchen ~ Karma Chagme

Individual path ~ Lama Yeshe

The supreme path for that person ~ Namkhai Norbu Rinpoche

Many paths, single moon ~ Ikkyu

Achieving union ~ Longchenpa

From the Heart Sutra

Ultimately we must abandon the path ~ Dzongsar Khyentse Rinpoche

The spiritual path is a temporary solution ~ Dzongsar Khyentse Rinpoche

The most important attitude and practice ~ Kalu Rinpoche

The way known by the wise ~ Aryadeva

Stages of meditation ~ Tulku Thondup Rinpoche

Still practicing ~ Patrul Rinpoche

Practicing the union of the two truths ~ Longchenpa

View and Action ~ Dilgo Khyentse Rinpoche

Emptiness and the law of cause and effect ~ Dilgo Khyentse Rinpoche

Peerless Teacher, at your feet I bow ~ Patrul Rinpoche

Outer, inner, and secret practise ~ Padmasambhava

Verses on the Heart of DEPENDENT ORIGINATION ~ Nagarjuna

The path delighting all the buddhas ~ Lama Tsongkhapa

Conduct and Emptiness ~ Dilgo Khyentse Rinpoche

Engage in the two accumulations indivisibly ~ Longchenpa

Immune to any extreme view ~ Lama Tsongkhapa

Outside and inside ~ Dudjom Rinpoche

Observance of karma ~ Padmasambhava

Quote: The business of your meditation ~ Lama Yeshe

The need for dualistic practice ~ Tulku Thondup Rinpoche

Wisdom and Compassion, June 2015, Vancouver

Dharma Art, December 2020, Taipei

Applying the Dharma to our lives ~ HH The 17th Karmapa