Middle Way Buddhism Blog: The true nature of Reality - Fruition Mahamudra

Fruition Mahamudra (the three kayas and the Union of the Two truths) -- Third Jamgön Kongtrül Rinpoche - 016

FRUITION MAHAMUDRA -- Third Jamgön Kongtrül Rinpoche

(Note: The true nature of reality is called here the "Ground" with its three qualities / characteristics: essence, nature, compassionate energy / dynamism.)

(Résumé: The indescribable / inconceivable true nature of Reality as it is here & now is pointed using concepts like:

Ground / Basis / Source / Suchness / Primordial-empty-awareness,
Union of the Two Truths [U2T];
Union of the three spheres [U3S];
Union of opposites [Uopp];
Middle Way free from all extremes & middle;
Union of the three kayas [U3K];
Union of the three qualities of the Ground)

* * *

“The fruition mahamudra is spoken of like this:

The GROUND is receiving the transmission of the innate TRIKAYA;
The PATH is applying the key points of the view and meditation;
The FRUITION is the actualization of the stainless TRIKAYA.

Fruition mahamudra is the realization that
relative appearances (as rupakaya) and mind (as dharmakaya)
are, by their very nature, the [inseparable] three kayas.

(i.e. In this approach the Dharmakaya / Emptiness is associated with the subject / mind,
and Rupakaya is associated with objects / phenomena / appearances & functionalities.
The important point is the inseparability / interdependence / Union of subject / mind / dharmakaya / emptiness <==> and object / phenomena / rupakaya / appearances & functionalities.
Union of apparent opposites [Uopp].
Union of the Two Truths: Union of emptiness <==> appearances & functionalities [U2T / U2T-2T].
Union of the three spheres: Union of subject / mind <==> relation / action <==> object / phenomena. [U3S / U2T-3S].
Union of the three kayas: Union Dharmakaya <==> Sambhogakaya <==> Nirmanakaya [U3K / U2T-3K].
Union of the three qualities of the Ground / three modes: Union essence <==> energy <==> nature.
Union of the three vajras: Union Mind <==> Speech <==> Body [U3V / U2T-3V].)

* * *

To achieve this realization it is absolutely essential first of all to have a

CLEAR UNDERSTANDING OF THE GROUND, the properview.

1. [ESSENCE / EMPTINESS:] Dharmakaya is the fact that whether one is talking about relative external appearances (objects) or the internal mechanisms of mind (subject) (or the relation / action), by their very nature these are devoid of true existence (emptiness).

(i.e. [T2] Chö-ku - emptiness & purity - Dharmakaya (2nd truth, essence of the Ground, pure subject, pure mind, Buddha) (i.e. It is not a mere-emptiness / nothingness; it is a potent-emptiness, an emptiness inseparable from its pure spontaneous natural manifestations / functionalities – pure or impure depending on the mind perceiving them –. It is the second truth inseparable from the first truth. There is no emptiness without appearances / functionalities. We cannot talk about emptiness / dharmakaya without talking about appearance / nirmanakaya and their relationship / sambhogakaya; the same way that we cannot talk about the subject / mind / observer without talking about objects / phenomena / observed (physical, conceptual, mental) and their relation / action / observation. The three apparent opposites are always inseparable / interdependent / in harmony / collaborating / co-evolving / communicating / in Union. The important point is the inconceivable Union of the Two Truths.))

2. [COMPASSIONATE ENERGY / DYNAMISM / U2T:] Sambhogakaya means that manifestation is unobstructed, and

(i.e. [U2T] Long-ku - energy / dynamism - Sambhogakaya (Union of the Two Truths, compassionate energy of the Ground, pure relation / action, pure speech, Dharma) (i.e. It is the intermediary / inter-relation between the two other aspects / qualities / kayas, the energy that makes manifestations / appearances come out of the Ground / emptiness, the dynamic aspect of the Ground, the pure form of all manifestations seen only by those with enough realisation. It means there is no emptiness without appearances, and no appearances without emptiness. We cannot talk about their relationship / sambhogakaya without talking about appearance / nirmanakaya and emptiness / dharmakaya; the same way that we cannot talk about their relation / action / observation without talking about objects / phenomena / observed and the the subject / mind / observer. The three apparent opposites are always inseparable / interdependent / in harmony / collaborating / co-evolving / communicating / in Union. The important point is the inconceivable Union of the Two Truths.))

3. [NATURE / APPEARANCES:] Nirmanakaya means that appearances are numerous and manifold.

(i.e. [T1] Trül-ku - appearances - Nirmanakaya (1st truth, nature of the Ground, pure object / pure land, pure body, Sangha) (i.e. It is not mere causal appearances; it is appearances & functionalities inseparable from emptiness of inherent existence – whether we are aware of it (pure appearances) or not (impure appearances); it is what is perceived by all sentient beings of the six realms according to their karma. It is the first truth inseparable from the second truth. There are no appearances / causality / dependent origination without emptiness. We cannot talk about appearance / nirmanakaya without talking about emptiness / dharmakaya and their relationship / sambhogakaya; the same way that we cannot talk about objects / phenomena / observed (physical, conceptual, mental) without talking about the subject / mind / observer and their relation / action / observation. The three apparent opposites are always inseparable / interdependent / in harmony / collaborating / co-evolving / communicating / in Union. The important point is the inconceivable Union of the Two Truths.))

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is:
1) essence [T2 - emptiness of inherent existence / primordial purity // Dharmakaya],
2) nature [T1 - conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence // Nirmanakaya],
3) compassionate energy / dynamism [U2T - the Union of essence & nature // Union of the Two Truths // Sambhogakaya].)

* * *

In the same way that dharmakaya (essence / emptiness) is inherent in mind (subject),
(i.e. That is the reason? The three kayas are inherent in everything.)
the light of dharmakaya (rupakaya) is inherent in appearances (phenomena / objects).
(i.e. That is the reason? The three kayas are inherent in everything.)
Mind (subject) and appearances (objects / phenomena) are as INSEPARABLE
(i.e. Union of the three spheres: Union subject / mind <==> relation / action <==> object / phenomena [U3S].)
as the light of dharmakaya and its rays (rupakaya).
(i.e. Union of the three kayas: Union dharmakaya <==> sambhogakaya <==> nirmanakaya. [U3K].)

These are the key points of the view.

* * *

As the Mahamudra Prayer of the third Karmapa, Omniscient Rangjung Dorje, says:

If one looks at things (phenomena / objects / relation / action / rupakaya),
nothing is present (are empty of inherent existence of objects / phenomena and relation / action),
and one sees them as mind ( <==> because co-dependent / interdependent with the mind / subject, andviceversa);
( = Union of the Two Truths about phenomena / objects: empty because co-dependent.)
If one looks at mind (mind / subject / dharmakaya),
there is no mind, (is empty of inherent existence of the subject / mind)
it is by its very essence empty; ( <==> because co-dependent / interdependent with the phenomena / objects and relation / action, andviceversa)
(Union of the Two Truths about the mind / subject: empty because co-dependent.)
If one looks at BOTH (subject & object & relation / action are interdependent / co-dependent / co-emergent / co-evolving),
one is self-liberated from the fixation on duality. ( <==> thus both are empty of inherent existence, and vice versa)
(Union of the three spheres: Union subject / mind / dharmakaya <==> relation / action / sambhogakaya <==> object / phenomena / nirmanakaya [U3S] [U3K];
or Union of the Two Truths about the three spheres -- subject, relation / action, object – [U2T-3S].
Apparent opposites – like the three spheres, or three vajras, to three kayas, of two truths – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.)

May we recognize LUMINOSITY, the nature of our MINDS.

If one looks at OBJECTS, that is, external PHENOMENA, and one has some understanding of their ultimate nature, one can realize that objects are not truly, permanently, and unchangingly present (emptiness [T2]), but are mere mental images (merely labelled / imputed by the mind; co-dependent with the subject / mind [T1]) -- it is mind which identifies them as one thing or another.
(i.e. Union of the Two Truths about the objects / phenomena:
Union of being dependently co-arisen with the subject / mind and relation / action <==> thus empty of inherent existence.)
If one looks at the nature of MIND (subject), one can see only the present moment of awareness or thoughts (relative functionality; co-dependent with the objects / phenomena / apparent world [T1]); other than this one experiences no mind. One sees the nature of mind, its emptiness [T2], its lack of true existence.
(i.e. Union of the Two Truths about the subject / mind:
Union of being dependently co-arisen with the object / phenomena and relation / action <==> thus empty of inherent existence.)
OBJECTS / PHENOMENA are not truly present (emptiness [T2]), but are merely projections of a mind (co-dependent with the mind [T1]) which itself (MIND / subject) has no true existence (also empty [T2] because co-dependent with the objects / phenomena / apparent world [T1]); the appearance of phenomena is based on mind's LUMINOSITY. (andviceversa)
(i.e. We cannot reduce everything to either the subject / mind only, or to the objects / phenomena only, or to relations / processes / actions / laws only, or to two/three together, or to none of them. Karma is the conventional interdependence / co-dependence / co-emergence / co-evolution of the subject / mind and object / apparent world and the relations / actions. Samsara / the karmic cycle is the dynamism of the Union of the Two Truths about the three spheres. Understanding and directly perceiving / realising / abiding in this, with total certainty, is enlightenment / transcendence / liberation.)
When one recognizes these two aspects (i.e. the Union of the Two Truths about the three spheres [U3S / U2T-3S]), fixation on DUALITY -- ex. the separation between external appearances (OBJECTS / PHENOMENA) and mind (SUBJECT / MIND) --
DISSOLVES into itself (self-liberation / transcendence).
There is nothing to reject and nothing to attain (accept)
and one recognizes mind's luminosity (that all appearances / objects are co-dependent with the subject / mind <==> thus empty of inherent existence; thus like transparent / rainbows / reflections / dreams ...), its ultimate nature.
(i.e. Union of the three spheres: Union of subject / mind <==> relation / action <==> object / phenomena. [U3S / U2T-3S].)

Ground mahamudra introduces one to the proper view, that is, to
THE UNITY / UNION OF APPEARANCE (RUPAKAYA) / LUMINOSITY <==> AND MIND (DHARMAKAYA),
THE TRIKAYA [U3K].
(i.e. Union of apparent opposites [Uopp].
Union of the Two Truths: Union of emptiness <==> appearances & functionalities [U2T / U2T-2T].
Union of the three spheres: Union of subject / mind <==> relation / action <==> object / phenomena. [U3S / U2T-3S].
Union of the three kayas: Union Dharmakaya <==> Sambhogakaya <==> Nirmanakaya [U3K / U2T-3K].
Union of the three qualities of the Ground: Union essence <==> energy <==> nature.
Union of the three vajras: Union Mind <==> Speech <==> Body [U3V / U2T-3V].)

* * *

On this basis (i.e. the GROUND and its three qualities: Ground: Union of the Two Truths about the three spheres),
one practices the PATH, the application of the view of meditation.

In terms of MEDITATION, by practicing [Meditation: Union of] shamatha and vipashyana, mind rests spontaneously in the experience of non-duality, the unity / Union of appearance and mind.

One realizes that MIND IS DHARMAKAYA and APPEARANCES ARE THE MANIFESTATION OF DHARMAKAYA (i.e. the Rupakaya -- physical, conceptual and mental fabrications / appearances), its light rays (i.e. luminosity / clarity; the magical show, cosmic song, cosmic dance).

In terms of action, one adopts the CONDUCT of a bodhisattva who has understood emptiness and compassion (Conduct: Union compassion <==> wisdom / emptiness; Union of the two Bodhicitta). This conduct reinforces meditative experiences and hastens fruition.

This is the path of view, meditation, and action; the practice of these three leads to a FRUITION, the actualization of the stainless TRIKAYA. (Fruition: Union of the three kayas [U3K])
(i.e. Union of apparent opposites like the Ground, Path, Fruition [Uopp]: Union Ground <==> Path <==> Fruition.)

* * *

[ESSENCE:] Therefore, its essence is EMPTINESS, simplicity, dharmakaya.
[COMPASSIONATE ENERGY / DYNAMISM:] lts manifestation is the [UNIMPEDED] LUMINOUS nature of sambhogakaya.
[NATURE:] lts strength, MANIFOLD and unceasing, is nirmanakaya.

This is the sovereign of all REALITY.

[ESSENCE:] Basic nature is devoid of true existence, since it is EMPTY and free from extremes: this is dharmakaya.
[COMPASSIONATE ENERGY / DYNAMISM:] Out of dharmakaya or emptiness, free from extremes, appearances manifest UNOBSTRUCTEDLY. This is the luminous nature of sambhogakaya.
[NATURE:] Out of the unobstructed luminosity arise the MANIFOLD MANIFESTATIONS of the nirmanakaya.

Therefore, the three kayas -- dharmakaya, sambhogakaya, and nirmanakaya -- pervade everything.
There is nothing that lies outside their scope, nothing that does not partake of their nature.
(i.e. Everything is the inseparable pure three kayas, the inseparable body, speech & mind of the Buddha. Buddha-nature.
Meaning the true nature & dynamic of everything is the Union of the Two Truths [U2T].)

The nature of mahamudra is UNITY / UNION,
The realm of dharmas FREE FROM ACCEPTING OR REJECTING (i.e. the Middle Way).

The three kayas are not separate from each other.
(i.e. Meaning, the two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither; etc.)

When one actualizes the dharmadhatu, the realm of phenomena, THE UNITY / UNION OF THE THREE KAYAS [U3K], there is no longer any distinction between samsara as a state of confusion to be given up and nirvana as liberation to be attained. (i.e. UNION SAMSARA <==> NIRVANA) In the unchangeable realm of dharmas this distinction no longer holds.

[T1] Possessing the beauty of unconditioned BLISS,
[T2] It is the great and vast wealth of WISDOM.
[U2T] It is the natural form of KINDNESS transcending thought. (i.e. Union bliss <==> wisdom / emptiness)

[T1] DHARMADHATU, THE SPONTANEOUS UNITY / UNION OF THE THREE KAYAS [U3K], is the stainless great BLISS,
[T2] THE UNITY / UNION OF SKILLFUL MEANS AND COMPASSION in the vastness of unobstructed, all-pervasive supreme WISDOM.
[U2T] Out of THE UNITY / UNION OF THESE TWO ASPECTS (UNION BLISS <==> WISDOM), the unconditioned great bliss of experiences and the depth of wisdom, the active KINDNESS of all buddhas and bodhisattvas manifests.

Thus, the state of omniscience (Enlightenment) is not a mere nothingness (i.e. mere emptiness), a total void, but rather the wealth of perfect wisdom. The inherent expression of this wealth of wisdom is the KINDNESS of all the buddhas and bodhisattvas that reaches all beings without obstruction. This kindness cannot be conceptualized, it is beyond any concepts one may have about it.

[T2] Through prajna (wisdom / emptiness -- 2nd truth / essence), it does not dwell in samsara.
[T1] Through karuna (compassion / conventionally dependently co-arisen relatively functional impermanent adapted skillful means -- 1st truth / nature), it does not dwell in nirvana.
[U2T] Through effortlessness, buddha activity is spontaneously accomplished (compassionate energy / dynamism / power / Union of the Two Truths).

[T2] Having achieved perfect WISDOM (emptiness -- 2nd truth / essence), the understanding of emptiness, the person who has actualized mahamudra is not caught up in samsara -- the three spheres of conditioned existence -- but rather experiences threefold purity.
[T1] Having also realized perfect COMPASSION (conventionally dependently co-arisen relatively functional impermanent adapted skillful means -- 1st truth / nature), the accomplishment of skillful means, he or she does not dwell in a one-sided nirvana, a state of mere rest, the state that is achieved by the shravakas and pratyekabuddhas in their efforts to attain personal liberation.
[U2T] Out of the unity / Union of wisdom <==> and great, all-pervasive compassion
(compassionate energy / dynamism / power of the Union of the Two truths),
buddha activity for the benefit of beings is effortlessly and spontaneously accomplished.

* * *

The luminosity of GROUND and PATH ,

mother (Ground) and son (Path), dissolve together (Union).

The GROUND and FRUITION embrace one another (Union).

Buddha is discovered in one's mind:

The wish-fulfilling treasure overflows within.

Ema. 'How wonderful and marvelous.'

The GROUND, the true nature of phenomena, and the experiences accumulated along the PATH dissolve together (Union).
As has already been explained, this is described in terms of the meeting of mother and sun, the luminosity of the ground and the fruition of the path become one. This is the actualization of one's own innate nature. Thus, ENLIGHTENMENT is not something new that one acquires, nor is it found outside oneself -- like traveling to a foreign country -- but CONSISTS SIMPLY OF RECOGNIZING THE NATURE OF ONE'S OWN MIND (Union of the Two Truths about the three spheres / Trikaya).

Having recognized one's own mind and attained enlightenment, a treasure opens up inside oneself, for this attainment enables one to act for the benefit of all beings. It is truly wonderful and marvelous to have discovered Buddha in one's own mind and to have opened the wish-fulfilling treasure within.

Since in the view of mahamudra
Analysis does not apply,
Cast mind-made knowledge far away.

Since in the meditation on mahamudra

Analysis (or not) does not apply,

Cast mind-made knowledge far away.

Since in the meditation on mahamudra

There is no way of fixating on a thought,

Abandon deliberate meditation.

Since in the action of mahamudra

There is no reference point / or any action,

Be free from the intention to act or not.

Since in the fruition of mahamudra

There is no attainment to newly acquire,

Cast hopes, fears, and desires away.

The view of mahamudra does not involve thinking that mahamudra or mind are one thing or another, nor does mahamudra meditation involve analyzing thoughts. While mind rests in itself, one SEES THE NATURE OF THOUGHTS DIRECTLY and realizes that there is no arising, cessation, or dwelling (beyond origination / birth, duration / life, cessation / death). Therefore, one should cast away mind-made representations about one's possible mental makeup and simply rest in the nature of mind. This is theview of mahamudra.

Mahamudra meditation should be free from any form of fixation on meditation. One should not think, "Now I am meditating . .. this is meditation ... this is not meditation." Free from any such ideas about meditation and without deliberately placing the mind in any fabricated state, one should just let the mind rest in itself. Mahamudra action is free from concepts such as ''I will do this, I will not do that.'' This is freedom from the intention to act or not.

We have seen that the PATH of mahamudra leads to a FRUITION that is not something that one must acquire anew. Since attainment is not something one lacks and must therefore obtain, one should cast away all hopes, fears, and desires that, in one's ignorance, one may have with regard to attainment. Notions such as "If I practice this, I will attain that and if I do not practice it, I will not attain it," are unnecessary.

From: https://www.facebook.com/photo.php?fbid=10221108822688342&set=a.1026032369208&type=3&theater

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

Essence of mind ~ Mipham Rinpoche

What we call “essence of mind (subject)” is the actual face of unconditioned pure awareness (true nature of the mind free from all defilements / obscurations), which is [directly] recognised through receiving the guru’s blessings and instructions.

If you wonder what this is like,

it is empty (2nd truth -- emptiness -- dharmakaya) in essence, beyond conceptual reference;
it is cognisant (1st truth -- dependently co-arisen relatively functional appearances / cognizance / clarity -- nirmanakaya) by nature, spontaneously present (inseparability, interdependence ... of the two);
and it is all-pervasive and unobstructed in its compassionate energy (Union of the Two Truths -- sambhogakaya).

This is the rigpa in which THE THREE KAYAS ARE INSEPARABLE.

(Inseparability / Interdependence / Harmony / Union of the three pure kayas [U3K])

– Mipham Rinpoche

from the book "Beyond the Ordinary Mind: Dzogchen, Rimé, and the Path of Perfect Wisdom"

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

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

Clarity and emptiness ~ Dilgo Khyentse Rinpoche

In essence, the mind is what is aware of everything — it is a CLARITY [T1] that perceives all external objects and events. But try to ﬁnd it, and it turns out to be as impossible to grasp and as elusive as a rainbow — the more you run after it, the farther away it appears to recede; the more you look at it, the less you can ﬁnd. This is the EMPTY [T2] aspect of the mind.

Clarity and emptiness are INSEPARABLY UNITED [U2T] in the true nature of mind, which is beyond all concepts of existence and non-existence.

– Dilgo Khyentse Rinpoche

from the book "On the Path to Enlightenment: Heart Advice from the Great Tibetan Masters"

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

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

The union of clarity and emptiness ~ Padampa Sangye

CLARITY [T1] and EMPTINESS [T2] UNITED [U2T] 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 HundredVerses of Advice: Tibetan Buddhist Teachings on What Matters Most"

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

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

The Nature of Mind -- Mipham Rinpoche

"Mind’s nature is INDIVISIBLE EMPTINESS AND CLARITY (i.e. Union of the Two Truths / U2T),

Inexpressible and indestructible, like space.

In seeing it (object), there is no separate one (subject) who sees (action);

There is but a single, all-encompassing sphere (i.e. Union of the three spheres / U3S / U2T-3S).

Even looker (subject) and looking (relation / action) are one and the same.

(Using the tetralemma, the three spheres are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ...)

This View of seeing all at once is unsurpassed,

A centreless, limitless, exceptional experience.

In this fruition in which what has to be done has been done,

There's no seeing at all (relation / action), and any wish to see,

Any deep longing to discover the view,

Is naturally destroyed from its very depths.

To arrive at such contentment and evenness

Is to be touched by brave Mañjuśrī's beneficent light."

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

Self-knowing wakefulness ~ Tulku Urgyen Rinpoche

Recognize that your mind is THE UNITY / UNION OF BEING EMPTY AND COGNIZANT (i.e. Union of the Two Truths / U2T), suffused with knowing. When your attention is extroverted, you fall under the sway of thoughts. Let your attention recognize itself. Recognize that it is empty. That which recognizes is the cognizance. You can trust at that moment that these two - emptiness and cognizance - are an original unity / UNION [U2T]. Seeing this is called self-knowing wakefulness.

– Tulku Urgyen Rinpoche

from the book "As It Is,Vol. 2"

https://quotes.justdharma.com/self-knowing-wakefulness/

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

THE NATURE OF MIND - Chökyi Nyima Rinpoche

The nature of mind, our Enlightened essence, is THE UNITY / UNION OF EMPTINESS AND COGNIZANCE [U2T]. In this context, 'cognizant' means knowing without fixating on what is perceived. While the essence of this perception is empty, there remains a clarity totally devoid of conceptualization, a cognizance free from holding on to anything. This is the Mahamudra of cognizant emptiness. Simply rest in a natural state that is empty but at the same time vividly awake, cognizant, and free from fixation.

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

Robert Beer (2003: p. 186) states:

The trinity of body, speech, and mind are known as the THREE GATES, three receptacles or THREEVAJRAS, and correspond to the western religious concept of righteous thought (mind), word (speech), and deed (body).

The THREEVAJRAS also correspond to THE THREE KAYAS, with the aspect of body located at the crown (nirmanakaya), the aspect of speech at the throat (sambhogakaya), and the aspect of mind at the heart (dharmakaya)."

From Wikipedia: https://en.wikipedia.org/wiki/Three_Vajras

---

Kayas refer to bodies. In the Mahayana we talk about two bodies or kayas: the dharmakaya and the rupakaya.

The dharmakaya is the truth body, which is non-duality beyond all extremes.

The rupakaya is the form body, which is all form and manifestation.

These two correspond to 'emptiness' [T2] and 'form' [T1] in the Heart Sutra.

When we speak of the 'Three Kayas' in theVajrayana, the rupakaya is subdivided into the sambhogakaya and the nirmanakaya.

The sambhogakaya is the body of mutual enjoyment, the body of bliss or clear light manifestation.

The nirmanakaya is the created body, which manifests in time and in space.

---

(i.e. Correspondence between the three spheres, the three doors, the three vajras and the three kayas.)

1. pure body = pure object / physical fabrications / nirmanakaya;

2. pure speech = pure relation / action / conceptual fabrications / sambhogakaya;

3. pure mind = pure subject / mental fabrications / dharmakaya;

4. Union pure body speech & mind = Svabhavikakaya /Vajrakaya: Union of the three kayas = Union of the three spheres = the inconceivable true nature of Reality as it is here & now = Union of the Two Truths: Union relative <==> absolute.

1-2. Rupakaya = nirmanakaya + sambhogakaya = conventional truth;

3. Dharmakaya = emptiness = absolute truth.

They are purified by the wisdom / awareness of their true nature.)

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

Three kayas:

1) dharmakaya,

2) sambhogakaya and

3) nirmanakaya.

The three 'bodies' of a buddha.
They relate not only to the truth in us, as three aspects of the true nature of mind, but to the truth in everything.
Everything we perceive around us is nirmanakaya;
its nature, light or energy is sambhogakaya; and
its inherent truth, the dharmakaya.

https://www.rigpawiki.org/index.php?title=Three_kayas

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

The Life and Liberation of the Mind -- Patrul Rinpoche

Emaho!

Mind itself has always been without substance.

It is not seen by looking, but is EMPTINESS.

It is not avoid, but is COGNIZANT and clear.

This INSEPARABLE AWARENESS and EMPTINESS [U2T] is pervasive like space.

You can steady it, but it moves aimlessly and unimpededly.

You can set it in motion, but it returns to its own natural state. Even without arms and legs, it runs about everywhere.

In motion, it does not disappear but returns to its own place.

Even without eyes, it sees everything.

But the experience of seeing turns into emptiness.

You cannot pinpoint any essence of mind,

And yet thoughts and impressions still arise.

It is NOT EXISTENT because it turns into emptiness.

It is NOT NON-EXISTENT because it thinks, sees and experiences.

The radiance of the UNION OF APPEARANCE AND EMPTINESS blazes.

The self-radiance of EMPTY YET COGNIZANT dharmakāya is clear.

Complete with the five wisdoms, it radiates fully.

The primordially pure natural state is spontaneously present,

The kāyas and pure realms appear without obstruction,

And the mother and child luminosities merge as one.

The natural state of mind, which is like this,

Have you realized it, all you realized ones?

Have you understood it, all you great meditators?

Put this into practice, all you yogis!

- Patrul Rinpoche

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

The most important attitude and practice ~ Kalu Rinpoche

The essence of the Lama or Buddha is EMPTINESS [T2];

their nature, CLARITY [T1];

their appearance, the play of UNIMPEDED awareness [U2T].

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

https://quotes.justdharma.com/the-most-important-attitude-and-practice-kalu-rinpoche/

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

Emptiness and dependent origination ~ 3rd Jamgon Kongtrul Rinpoche

Mind is by its very nature EMPTY [T2],

yet APPEARANCES ARISE [T1] from it without obstruction.

Out of the UNOBSTRUCTED [U2T] emptiness of mind the whole range of appearances can manifest without limit.

On a RELATIVE level [T1], phenomena manifest through dependent origination; this is INSEPARABLE [U2T] from the emptiness of mind, which is the ULTIMATE level [T2].

Freedom from extremes is realizing that emptiness and dependent origination are ONE (UNION of the Two Truths / U2T) and do not contradict each other.

Confusion lies neither in the appearance of things, nor in the fact that they are manifested by mind, but in one’s own misunderstanding of the emptiness and luminosity of mind [U2T].

-- 3rd Jamgon Kongtrul Rinpoche

https://quotes.justdharma.com/emptiness-and-dependent-origination/

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

Free from the extreme of existence and that of non-existence ~ Dilgo Khyentse Rinpoche

This EMPTY [T2] nature, the lack of intrinsic existence in phenomena, does not imply a blank naught in which there is nothing at all, as we find in the view of the nihilists. According to relative truth, all phenomena arise as a result of the INTERDEPENDENT [T1] conjunction of causes and conditions. This enables us to explain not only how samsara is formed but also it is possible to progress toward nirvana. There is no contradiction between the absolute nature and its INFINITE DISPLAY [U2T] and, because of this, one is free from the extreme of existence and that of non-existence.

-- Dilgo Khyentse Rinpoche

https://quotes.justdharma.com/free-from-the-extreme-of-existence-and-that-of-nonexistence-dilgo-khyentse-rinpoche/

Madhyamaka Résumés

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

(i.e.Version 2022-01-02: Union of the Two Truths about all dharmas [U2T]:
The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond allviews, 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).
-
[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.
-
[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 (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
– the inconceivable Union of the Two Truths about all dharmas [U2T],
– the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
– the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about all dharmas,
– the tetralemma about all dharmas,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

[02. If we put apparent opposites like ‘opposite-1, opposite-2 ...’ into the Madhyamaka Machine we get: the Union of opposites [Uopp] // the Union of the Two Truths about opposites in general [U2T-opp].]

(i.e.Version 2022-01-02 - Union of apparent opposite like 'opposite-1, opposite-2 ...' [Uopp]:
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uopp: APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'opposite-1, opposite-2 ...' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond allviews, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-opp: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'opposite-1, opposite-2 ...' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'opposite-1, opposite-2 ...' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'opposite-1, opposite-2 ...') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'opposite-1, opposite-2 ...' [U2T-opp],
– the inconceivable Union of the three spheres about apparent opposites like 'opposite-1, opposite-2 ...' [U3S / U2T-3S-opp],
– the inconceivable Union of opposites about apparent opposites like 'opposite-1, opposite-2 ...' [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about apparent opposites like 'opposite-1, opposite-2 ...',
– the tetralemma about apparent opposites like 'opposite-1, opposite-2 ...',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

[03. If we put apparent opposites like ‘the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get: the Union of the three spheres [U3S] // the Union of the Two Truths about the three spheres [U2T-3S].]

(i.e.Version 2022-01-02 - Union of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S]:
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U3S: APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond allviews, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U2T-3S],
– the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S-3S],
– the inconceivable Union of opposites about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp-3S],
– the inconceivable Middle Way about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– the tetralemma about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

[04. If we put apparent opposites like ‘the two truths -- dependent origination / relative functionality and emptiness of inherent existence --’ into the Madhyamaka Machine we get: the Union of the Two Truths about the two truths themselves [U2T-2T].]

(i.e.Version 2022-01-02 - Union of apparent opposites like ‘the two truths’ -- dependent origination & relative functionality and emptiness of inherent existence -- [U2T-2T]:
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U2T-2T: APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE -- ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond allviews, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-2T: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE --:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So the two truths -- dependent origination / relative functionality and emptiness of inherent existence -- are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
Apparent opposites like ‘the two truths’ themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U2T-2T],
– the inconceivable Union of the three spheres about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U3S / U2T-3S-2T],
– the inconceivable Union of opposites about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [Non-duality / Oneness / Uopp / U2T-opp-2T],
– the inconceivable Middle Way about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– the tetralemma about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

[16. If we put apparent opposites like ‘the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --’ into the Madhyamaka Machine we get: the Union of the three kayas [U3K] // the Union of the Two Truths about the three kayas [U2T-3K].]

(i.e.Version 2022-01-02 - Union of apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' [U3K]:
The true nature & dynamic of apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' 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.
--
[U3K: APPARENT OPPOSITES LIKE 'THE THREE KAYAS -- DHARMAKAYA, SAMBHOGAKAYA, NIRMANAKAYA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond allviews, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3K: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE KAYAS -- DHARMAKAYA, SAMBHOGAKAYA, NIRMANAKAYA --':]
[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 kayas -- dharmakaya, sambhogakaya, nirmanakaya --'
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 kayas -- dharmakaya, sambhogakaya, nirmanakaya --' 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 kayas -- dharmakaya, sambhogakaya, nirmanakaya --' 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 kayas -- dharmakaya, sambhogakaya, nirmanakaya --' 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 kayas -- dharmakaya, sambhogakaya, nirmanakaya --') 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 the three kayas -- dharmakaya, sambhogakaya, nirmanakaya -- is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' [U2T-3K],
– the inconceivable Union of the three spheres about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' [U3S / U2T-3S-3K],
– the inconceivable Union of opposites about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' [Non-duality / Oneness / Uopp / U2T-opp-3K],
– the inconceivable Middle Way about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --',
– the tetralemma about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --',
– 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 kayas -- dharmakaya, sambhogakaya, nirmanakaya --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

Middle Way Buddhism Blog

Tuesday, November 3, 2020

The true nature of Reality - Fruition Mahamudra - 016

FRUITION MAHAMUDRA -- Third Jamgön Kongtrül Rinpoche

Essence of mind ~ Mipham Rinpoche

Clarity and emptiness ~ Dilgo Khyentse Rinpoche

The union of clarity and emptiness ~ Padampa Sangye

The Nature of Mind -- Mipham Rinpoche

Self-knowing wakefulness ~ Tulku Urgyen Rinpoche

THE NATURE OF MIND - Chökyi Nyima Rinpoche

Robert Beer (2003: p. 186) states:

The Life and Liberation of the Mind -- Patrul Rinpoche

The most important attitude and practice ~ Kalu Rinpoche

Emptiness and dependent origination ~ 3rd Jamgon Kongtrul Rinpoche

Free from the extreme of existence and that of non-existence ~ Dilgo Khyentse Rinpoche

[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].]

[16. If we put apparent opposites like ‘the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --’ into the Madhyamaka Machine we get: the Union of the three kayas [U3K] // the Union of the Two Truths about the three kayas [U2T-3K].]