Tuesday, December 29, 2020

Dzogchen Key Points - Tulku Urgyen Rinpoche - 044

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Dzogchen Key Points - Tulku Urgyen Rinpoche

Our basic nature is essentially identical with the GROUND, has two basic aspects (two inseparable truths): 

  1. primordial purity (kadag) and 

  2. spontaneous presence (lhundrub). 

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  1. Our mind’s empty essence is related to primordial purity
    (A. Realising the 2nd truth [T2]: essence / primordial purity / emptiness of inherent existence / not real inherent independent separate existence / kadag), 

  2. while its cognizant nature is linked to spontaneous presence
    (B. Realising the 1st truth [T1]: nature / spontaneous presence / conventionally dependently co-arisen relatively functional impermanent appearances / clarity or luminosity or cognizance or awareness / not complete non-arising & non-existence & non-functionality & non-ceasing / lhundrub).

Spontaneous presence literally means “that which appears and is present by itself” and — besides our cognizant nature — includes the deities that are experienced in the bardo, as well as all the Tögal displays. In the same way, the pure wisdom realms that unfold out of the expanse of the three kayas, which is the state of rigpa devoid of clinging, are also experienced as a natural presence. 

To rephrase this, all the self-appearing and naturally present Tögal displays, the kayas and wisdoms, that unfold out of the state of dharmakaya, free of grasping, manifest from [the Inseparability / Harmony / Union of]

  1. the primordially pure essence
    (A. Realising the 2nd truth [T2]: essence / primordial purity / emptiness of inherent existence / not real inherent independent separate existence / kadag) and

  2. spontaneously present nature
    (B. Realising the 1st truth [T1]: nature / spontaneous presence / conventionally dependently co-arisen relatively functional impermanent appearances / clarity or luminosity or cognizance or awareness / not complete non-arising & non-existence & non-functionality & non-ceasing / lhundrub),

kadag and lhundrub

[The meaning of ‘appearing spontaneously’:]
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This lhundrub quality also pertains to samsaric experience.
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Spontaneous presence includes everything that “appears automatically (spontaneously)”
due to ignorance of our true nature: the worlds, beings, the three realms, the six classes, and all the rest of samsara.
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These all appear automatically (spontaneously); we don’t need to imagine any of them.
In other words, the samsaric states that unfold out of the ignorant dualistic mind are all experienced vividly and clearly.
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Mind (subject) and its objects — the perceived objects in the three realms of samsara and the perceiving dualistic mind (subject) with its three poisons — all unfold within the arena of dualistic mind, sem.

([U3S:] Union of the three spheres: All dharmas, including the three spheres — subject, relation / action, object —, are empty of inherent existence (2nd truth) <==> because merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma (1st truth). All dharmas, including the three spheres, are like illusions, dreams, mirages, reflections. [U2T-3S] All dharmas, including the three spheres, are empty of inherent existence [T2] <==> because dependently co-arisen / co-dependent / co-emergent / co-evolving [T1]. Appearing but empty, empty but appearing. One aspect / truth implies the other (<==>). [U2T] They could be co-dependent with their parts (when applicable), with their causes & conditions (when applicable), with their conceptual opposite(s) / with each other(s) (always), and with the mind merely labelling imputing them.)

We don’t need to visualize our world (in that sense they are spontaneously appearing; inconceivable co-dependence with our conditioning / karma).

The sem experiences include the different experiences of the six classes of beings, which are visible yet intangible. Currently our “impure” samsaric experience is clearly present and quite tangible. We can touch the things around us, right? In “pure” awareness, known as the kayas and wisdoms, experience takes place in a way that is visible yet insubstantial. This immaterial or non-physical quality means that the experience is something that you can see but not grasp — like a rainbow.

The sambhogakaya buddhas and realms unfold, visible yet intangible; they are insubstantial like a rainbow in the unconfined sky of dharmakaya. After you first recognize your basic state of primordial purity, then perfect its strength and attain stability, your body returns to rainbow light. In other words, within this very body, your realization is equal to that of sambhogakaya. All the inconceivable adornments and sceneries belonging to sambhogakaya are then as visible as rainbows in the sky. Unlike sentient beings in samsara’s three realms, who experience things in a material way, the kayas and wisdom displays are immaterial and unconditioned. Have you ever heard of a sambhogakaya buddha needing to visit the toilet? That’s because they are insubstantial, not material. The six types of beings, on the other hand, must defecate and urinate after they eat. That’s direct proof of their corporeality. Deities are in an incorporeal state, celestial and rainbow-like. You can’t eat rainbows and then shit them out! With a rainbow body there is no thought of food, but ordinary sentient beings, who have material bodies, can’t go without food; if they do, they die of starvation.

The materiality I am speaking of here has three aspects: the material body of flesh and blood, the material disposition that needs food as fuel, and the material mind that is born and dies, arises and ceases. The deities’ immaterial purity lies beyond those three, beyond every kind of materiality, and this is why we say their bodies are made of rainbow light. In short, samsara is material substance and nirvana is insubstantial.

We hear the deities described as having bodies of light and living in an insubstantial mansion in an immaculate realm — but that is only how it appears from our point of view. The notion of being beyond corporeality is an adaptation to the habitual tendencies of samsaric beings, because we live in material places, in material houses, and have material bodies. From the deities’ point of view, there is no such concept whatsoever.

The complete aspects of the Dzogchen empowerments authorize the yogi to embark on Tögal practice. But without cutting through with Trekchö, one doesn’t directly cross with Tögal. Trekchö means that you have the basic state of primordial purity pointed out to you, at which point you must recognize it and then train in stabilizing that recognition.

The way to approach Dzogchen practice is this: 

  1. Begin with the ngöndro, the preliminaries; 

  2. follow that with yidam practice, for instance, the recitation of the peaceful and wrathful deities; 

  3. then continue with the actual training in Trekchö

  4. Later, as an enhancement of Trekchö, there is Tögal practice

  5. (Then realising the inconceivable Ground free of all extremes & middle [U2T].)

All these Dharma practices should be applied.
When training in Trekchö, leave your mind free of clinging.
When practicing Tögal, though there is no clinging, one still applies four key points.

  1. For all Dharma practice, you need preliminary steps, just like laying the foundation when you construct a house. We begin the Dzogchen path with the ngöndro and the reason is this: Throughout innumerable past lives we have created immeasurable negative karma and obscurations. The ngöndro purifies every misdeed and obscuration created through our physical, verbal, and mental actions.

Having gone through a complete ngöndro, next comes the main part, which is like building a palace upon the solid foundation. It may have many stories, but no matter how many there are, they will now all remain stable. The main part is composed of two stages: development and completion. 

  1. Development stage, in this case, is the visualization of and recitation for one’s personal yidam deity.
    Yidam practice is then followed by 

  2. the completion stage, which is Trekchö.
    Trekchö means recognizing that our essence is primordially pure
    (A. Realising the 2nd truth [T2]: essence / primordial purity / emptiness of inherent existence / not real inherent independent separate existence / kadag).

  3. The basis for Tögal is recognizing, at the same time, that our natural display is spontaneously present
    (B. Realising the 1st truth [T1]: nature / spontaneous presence / conventionally dependently co-arisen relatively functional impermanent appearances / clarity or luminosity or cognizance or awareness / not complete non-arising & non-existence & non-functionality & non-ceasing / lhundrub) 

  4. Then, recognizing that the natural display, the spontaneous presence [T1],
    is insubstantial and devoid of any self-nature [T2]
    is the ultimate path — the unity [Union] of primordial purity [T2] and spontaneous presence [T1]
    (Union of the Two Truths),
    which we call the unity [Union] of Trekchö and Tögal).
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    (C. Realising the Ground, the inconceivable Union of the Two Truths about all dharmas [U2T]; a Ground / Union beyond all extremes & middle, beyond all conceptual elaborations:
    [U2T] Compassionate energy: Union essence <==> nature: Union of conventionally dependently co-arisen relatively functional impermanent appearances (T1: 1st truth — not complete non-arising & non-existence & non-functionality & non-ceasing) <==> and emptiness of inherent existence (T2: 2nd truth — not real inherent independent separate existence). One aspect / truth implies the other (<==>).)

There is a correspondence between Trekchö and Tögal and the two aspects known as the path of liberation and the path of means. By combining Trekchö and Tögal in the Dzogchen system, you experience the natural displays of the peaceful and wrathful deities within this lifetime, without having to wait for the bardo. Since the entire path has been traversed during your life, there is nothing more to train in or to purify during the bardo state.

To reiterate, 

  1. having thoroughly done the ngöndro

  2. you then proceed with the development stage of the yidam deity. The tantras mention that you have to quadruple all practices during our age. Whereas in the past it was sufficient to chant 100,000 mantras for each syllable, these days one must chant 400,000 per syllable. Spend however many months it takes to do the recitation in retreat. There are set numbers for the ngöndro practices and recitations, but there is no set number for Trekchö, not even a time limit. One doesn’t “finish” Trekchö after a couple of months or years — as long as there is life, there is Trekchö training. You never hear anybody say, “Now I’ve finished Trekchö!” Throughout one’s entire life, the nature of mind must be recognized. On the other hand, you can master or accomplish Trekchö. This is when there is absolutely no delusion anymore, neither day or night; at that point you can truly say you have gone beyond Trekchö. However, I do believe that for the rest of this life there will be sufficient reason to practice. Read the guidance manuals thoroughly, many times. When you really understand them, you will understand the meaning of Dzogchen.

Neither Trekchö nor Tögal is a formal meditation practice. 

  1. Trekchö means simply acknowledging that your basic essence is empty,
    (A. Realising the 2nd truth [T2]: essence / primordial purity / emptiness of inherent existence / not real inherent independent separate existence / kadag) and 

  2. Tögal is the natural displays that are spontaneously present.
    (B. Realising the 1st truth [T1]: nature / spontaneous presence / conventionally dependently co-arisen relatively functional impermanent appearances / clarity or luminosity or cognizance or awareness / not complete non-arising & non-existence & non-functionality & non-ceasing / lhundrub)

  3. The essence (T2) and its displays (T1) are not our creation (they are spontaneous); we do not create them by practicing.
    (C. Realising the Ground, the inconceivable Union of the Two Truths about all dharmas [U2T]; a Ground / Union beyond all extremes & middle, beyond all conceptual elaborations:
    [U2T] Compassionate energy: Union essence <==> nature: Union of conventionally dependently co-arisen relatively functional impermanent appearances (T1: 1st truth — not complete non-arising & non-existence & non-functionality & non-ceasing) <==> and emptiness of inherent existence (T2: 2nd truth — not real inherent independent separate existence). One aspect / truth implies the other (<==>).
    Everything comes from that Ground and ultimately returns to that Ground.
    Transcendence / self-liberation of any & all dharmas is when, through direct wisdom, they dissolve back into that Ground; when we realise that they are displays inseparable / united with that Ground, the inconceivable Union of the Two Truths, the compassionate energy / primordial dynamism of the Universe.)

In both Trekchö and Tögal you do not create anything with your imagination (the Ground and its displays / appearances are said to be spontaneous) but merely rest in the natural state.

To express it slightly differently (as realising the three inseparable qualities of the Ground), 

  1. Trekchö is recognizing that our natural state or basic essence is primordially pure
    (A. Realising the 2nd truth [T2]: essence / primordial purity / emptiness of inherent existence / not real inherent independent separate existence / kadag). 

  2. Tögal is recognizing that the natural displays of this primordial purity are spontaneously present
    (B. Realising the 1st truth [T1]: nature / spontaneous presence / conventionally dependently co-arisen relatively functional impermanent appearances / clarity or luminosity or cognizance or awareness / not complete non-arising & non-existence & non-functionality & non-ceasing / lhundrub). 

  3. And recognizing that this natural display is insubstantial — that the natural manifestations of the five wisdoms as five-colored light are not something you can take hold of — is the unity [Union] of primordial purity and spontaneous presence
    These two aspects, primordial purity [T2] and spontaneous presence [T1], are not separate and distinct like your two arms. They are an indivisible unity (Union) because the empty quality of mind-essence is primordial purity [T2], while the cognizant quality is spontaneous presence [T1] (i.e. one implies the other). Hence, they are totally indivisible (Union), and therefore Trekchö and Tögal are fundamentally indivisible (Union).
    (C. Realising the Ground, the inconceivable Union of the Two Truths about all dharmas [U2T]; a Ground / Union beyond all extremes & middle, beyond all conceptual elaborations:
    [U2T] Compassionate energy: Union essence <==> nature: Union of conventionally dependently co-arisen relatively functional impermanent appearances (T1: 1st truth — not complete non-arising & non-existence & non-functionality & non-ceasing) <==> and emptiness of inherent existence (T2: 2nd truth — not real inherent independent separate existence). One aspect / truth implies the other (<==>).)

You wouldn’t describe Tögal as a meditation practice, but you could say that it is a training, because there are key points to apply. I would like to stress again that Tögal is not a matter of imagining or meditating upon anything; the displays that appear are the expressions of natural purity. If you train properly and apply the key points, all the Tögal displays evolve naturally.

The reason many Dzogchen teachings are connected to a sadhana involving the peaceful and wrathful deities is that the displays include these deities. The practice lets whatever is already present within you become visible; nothing else manifests. Since the peaceful and wrathful deities are already present within your body, they become visible during Tögal practice. The deities in Tögal are the same ones that will appear in the bardo. So, if the complete mandala has manifested during your life, no second mandala needs to appear in the bardo state — it doesn’t manifest twice. This is why many Dzogchen teachings emphasize the mandala of the peaceful and wrathful deities.

There are many levels of practice for the peaceful and wrathful deities, such as in Mahayoga, Anu Yoga, and Ati Yoga. Chokgyur Lingpa, for instance, revealed sadhanas for all three vehicles. For Ati Yoga he revealed the Kunzang Tuktig, as well as one belonging to the Dzogchen Desum. You can also base your Dzogchen practice on the guru principle, since the enlightened master embodies everything. For example, the mind treasure of Jigmey Lingpa called Tigle Gyachen is based on the single figure of Longchenpa. In this way there are various approaches, and it is really good to do such practices.

Whether you are sitting down or moving about, whatever situation you are in, always remember Trekchö — recognizing the nature of mind (2nd truth - emptiness / kadag). It is the very core, the very heart of Dzogchen practice.

The first experiences we will have at the moment of death are the sounds, colors, and lights, but these will not be vague, feeble, or limited, as they are now, but intense and overwhelming. The colors then are iridescent hues, while the lights are sharp like needle points, similar to looking directly into the sun. The colors are indications of enlightened body, the sounds indications of enlightened speech, and the lights indications of enlightened mind. That is why The Tibetan Book of the Dead reminds the dying person, “Do not be afraid of these lights. Do not fear the sounds. Do not be terrified by the colors.”

In the bardo, yogis who grew somewhat familiar with Tögal practice during their lives can remain unafraid, free of terror or dread, because they know that the colors, sounds, and lights are their own manifestations — the natural displays of their buddha nature’s body, speech, and mind (i.e. perceiving our body & speech & mind, our physical & conceptual & mental fabrications, as the Union of three pure kayas / Trikaya). These initial manifestations are a prelude for the rest of the bardo. Ordinary people, however, become totally overwhelmed by the immensity of the displays. The sounds in the bardo are not small noises — they roar like 100,000 simultaneous thunder claps — and the lights and colors shine with the brilliance of 100,000 suns. Later, when the deities begin to appear, the largest are the size of Mount Sumeru, while the smallest are no bigger than a mustard seed. The deities are vibrantly alive and dance about. Faced with this spectacle, you have two options: either you panic with fright or you recognize them as your natural displays. This is why it is of incredible benefit to practice in this life so that you grow familiar with your natural displays. Otherwise, facing them in the bardo will result in deep confusion and bewilderment. (i.e. this kind of practice prepares us for the worst extreme situations)

Even if you are an accomplished Buddhist scholar who knows a lot of Dharma, can debate, and all the rest, without this familiarity you will still become terrified and panic at the awesome display in the bardo. You can’t debate with these deities; you can’t explain them away. But if you follow the Vajrayana path and grow familiar with the unified path of development and completion, you can ensure that you will recognize all this to be your own manifestation — which will be of real benefit.

That is why The Tibetan Book of the Dead emphasizes, “Do not be afraid of your own displays.” There is no reason to be afraid of yourself, no need to be overwhelmed by your own sounds, colors, and lights. You can also cross the bardo successfully if you have become fully trained in Mahamudra and the Six Doctrines, but success is guaranteed if you have attained stability in Trekchö and Tögal. 

Trekchö is recognizing that the dharmata of mind and the colors and lights are all dharmata’s natural displays and that the sounds are the self-resounding of dharmata

We must recognize that these manifestations, visible yet insubstantial, come from nowhere else. Understand this, truly, and the Lord of Death will have no hold upon you.

It is incredibly important to grow familiar with these displays during this lifetime by
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practicing the unity [Union] of Trekchö and Tögal [U2T],
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([U2T-opp:] Directly perceiving / realising / abiding on the Ground — and its inseparable spontaneous displays — as the inconceivable Union of the Two Truths beyond all extremes & middle, beyond all conceptual elaborations, beyond acceptation & rejection;
[Uopp] as the Inseparability / Co-dependence / Harmony / Union of the Ground / ocean / sky / mirror <==> and its displays / waves / cloud / reflections.
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[U2T-opp] Both are like a Union of being empty of inherent existence (2nd truth) <==> and being inseparable, interdependent, co-defined, co-relative, co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended … (1st truth)
like illusions / dreams / mirages / reflections; merely pointers to the moon, not the moon itself.
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[Tetralemma:] The two apparent opposites -- the Ground and its spontaneous displays -- are
not existent, not non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not other-caused / other-arisen, not self-caused / self-arisen / spontaneous, not both together, not neither;
not impermanent / discontinuous / annihilated, not permanent / continuous / eternal, not both together, not neither;
not bad / unequal / impure / imperfect / ordinary, not good / equal / pure / perfect / divine, not both together, not neither; etc.
That is why, as an antidote to our usual position, we say that they are primordially equal, pure, perfect, divine, self-arisen, permanent, unchanging, spontaneous...)
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(For more see the Madhyamaka Logic résumé below.)

because sooner or later everybody ends up in the bardo and these manifestations definitely will appear. 

These intense bardo experiences are not exclusive to just a few people or to Buddhists, nor does it help to say, “I don’t have to worry about those bardo experiences because I don’t believe in anything after death.” The bardo experiences don’t care what you think. They appear to everyone.

Avoid the sorry fate of most people, who get completely overwhelmed believing the displays of their own buddha nature to be devils coming to torture them and carry them off to hell. What a pity that would be!

From an oral teaching at Nagi Gompa, November 24, 1995.

Source:

https://www.amazon.com/Quintessential-Dzogchen-Confusion-Dawns-Wisdom/dp/9627341584
https://www.buddism.ru///__UPLOAD_BOOKS/Tibetan_Buddhism/Tulku%20Urgyen%20Rinpoche%20-%20Quintessential%20Dzogchen.pdf 

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Quotes

The Ground - Rigpawiki

Rigpawiki: The ground of Dzogchen is the fundamental, primordial state, our absolute nature, which is already perfect and always present. It is described as being endowed with three qualities: its essence, its nature and its compassionate energy. Although conceptually we make distinctions between them, these three qualities of the ground of being are united.

  1. The first quality is that its essence is empty, being primordial purity or kadak.
    (A. Realising the 2nd truth [T2]: essence / primordial purity / emptiness of inherent existence / not real inherent independent separate existence / kadag)

  2. The second quality is that its nature is cognizant, being spontaneous presence or lhundrup.
    (B. Realising the 1st truth [T1]: nature / spontaneous presence / conventionally dependently co-arisen relatively functional impermanent appearances / clarity or luminosity or cognizance or awareness / not complete non-arising & non-existence & non-functionality & non-ceasing / lhundrub)
    -- Note: the term ‘spontaneously present’ indicates that this is the nature out of which all the phenomena of samsara and nirvana arise, and into which they are all absorbed.

  3. The third quality of the Ground is its compassionate energy.
    (C. Realising the Ground, the inconceivable Union of the Two Truths about all dharmas [U2T]; a Ground / Union beyond all extremes & middle, beyond all conceptual elaborations:
    [U2T] Compassionate energy: Union essence <==> nature: Union of conventionally dependently co-arisen relatively functional impermanent appearances (T1: 1st truth — not complete non-arising & non-existence & non-functionality & non-ceasing) <==> and emptiness of inherent existence (T2: 2nd truth — not real inherent independent separate existence). One aspect / truth implies the other (<==>).)

Just as the sky and sunlight are indivisible, so the empty essence and cognizant nature are always a unity [Union]. This inseparability or unity [Union] is called ‘compassionate energy’, the manifestation of the compassionate energy of the enlightened mind.

This unceasing compassionate energy is described as:

  • unconfined,

  • unobstructed, and

  • all-pervasive.

It too possesses three wonderful qualities:

  • the wisdom that knows,

  • the compassion that is loving and caring, and

  • the power that is able to liberate, protect, and benefit beings and fulfil the enlightened activity of the buddhas.

Tulku Tsullo, a student of Tertön Sogyal Lerab Lingpa, describes it in the following way:

“The manifest power of that wisdom is capable of arising as anything whatsoever, and therefore this compassionate energy pervades all phenomena. All the pure phenomena of nirvana and impure phenomena of samsara―whatever there might be―are merely appearances arising to one’s own mind. All the phenomena of samsara and nirvana are like this; there is not a single phenomenon in samsara or nirvana that is not like this, and which exists from its own side. The nature of conceptual ideas evaluating phenomena and also non-conceptual states of mind is the wisdom of rigpa’s pure awareness. Therefore, in short, all the phenomena of samsara and nirvana are but a display arising through the creative power of the wisdom of rigpa within our own minds.”

https://www.rigpawiki.org/index.php?title=Ground
https://www.rigpawiki.org/index.php?title=Essence
https://www.rigpawiki.org/index.php?title=Primordial_purity
https://www.rigpawiki.org/index.php?title=Nature
https://www.rigpawiki.org/index.php?title=Spontaneous_presence
https://www.rigpawiki.org/index.php?title=Compassionate_energy
https://www.rigpawiki.org/index.php?title=Rigpa 

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Rigpa Symbol

Rigpa Symbol: Tibetan letter "A" inside a thigle. The A, which corresponds to the sound ‘ahh’, represents kadag while the thigle represents lhun grub. Rigpa is the knowledge of the ground. Marigpa is ignorance of the true nature & dynamic of the Ground.
Rigpa has two aspects, namely kadag and lhun grub

  1. Kadag means "purity" or specifically "primordial purity (2nd truth)".
    (A. Realising the 2nd truth [T2]: essence / primordial purity / emptiness of inherent existence / not real inherent independent separate existence / kadag)

  2. Lhun grub in Tibetan normally implies automatic, self-caused or spontaneous actions or processes; as quality of rigpa it means "spontaneous presence (1st truth)" It may also mean "having a self-contained origin", being primordially Existent, without an origin, self-existent; this division is the Dzogchen-equivalent of the more common Mahayana wisdom and compassion division.
    (B. Realising the 1st truth [T1]: nature / spontaneous presence / conventionally dependently co-arisen relatively functional impermanent appearances / clarity or luminosity or cognizance or awareness / not complete non-arising & non-existence & non-functionality & non-ceasing / lhundrub)

  3. The third wisdom, thugs rje (compassion), is the inseparability of the previous two wisdoms (or Union of the Two Truths).
    (C. Realising the Ground, the inconceivable Union of the Two Truths about all dharmas [U2T]; a Ground / Union beyond all extremes & middle, beyond all conceptual elaborations:
    [U2T] Compassionate energy: Union essence <==> nature: Union of conventionally dependently co-arisen relatively functional impermanent appearances (T1: 1st truth — not complete non-arising & non-existence & non-functionality & non-ceasing) <==> and emptiness of inherent existence (T2: 2nd truth — not real inherent independent separate existence). One aspect / truth implies the other (<==>).)


Rigpawiki: The ground of Dzogchen is the fundamental, primordial state, our absolute nature, which is already perfect and always present. It is described as being endowed with three qualities: its essence, its nature and its compassionate energy. Although conceptually we make distinctions between them, these three qualities of the ground of being are united.

  1. The first quality of the Ground is that its essence is empty (2nd truth — emptiness of inherent existence), being primordial purity or kadak.
    The first quality, the empty essence is called primordial purity (Tib. ཀ་དག་, kadak, Wyl. ka dag) because it is free from adventitious defilements, and because it is empty of inherent existence.
    (A. Realising the 2nd truth [T2]: essence / primordial purity / emptiness of inherent existence / not real inherent independent separate existence / kadag)

  2. The second quality of the Ground is that its nature is cognizant (1st truth — dependently co-arisen relatively functional appearances), being spontaneous presence or lhundrup.
    The second quality, its nature, is spontaneous presence (Tib. ལྷུན་གྲུབ་, lhündrup; Wyl. lhun grub). This is not like the empty aspect, primordial purity, but the term ‘spontaneously present’ indicates that this is the nature out of which all the phenomena of samsara and nirvana arise, and into which they are all absorbed.
    (B. Realising the 1st truth [T1]: nature / spontaneous presence / conventionally dependently co-arisen relatively functional impermanent appearances / clarity or luminosity or cognizance or awareness / not complete non-arising & non-existence & non-functionality & non-ceasing / lhundrub)

  3. The third quality of the Ground is its compassionate energy (inseparability of the two truths; one implies the other). Just as the sky and sunlight are indivisible, so the empty essence (2nd truth) and cognizant nature (1st truth) are always a unity [Union]. This inseparability or unity is called ‘compassionate energy’, the manifestation of the compassionate energy of the enlightened mind. It is the Union of the Two Truths: the fact that everything is appearing but empty, empty but still conventionally dependently arising and relatively functional. One aspect / truth implies the other (<==>). So from ‘nothingness’ ‘everything’, the whole universe, spontaneously appears and ultimately returns. And vice versa: From ‘everything’ ‘nothing’. In that sense it — the Union of the Two Truths — is a primordial infinite cosmic energy. It is compassionate because it is continually trying to teach us the true nature of Reality and the possible liberations from all of our illusion / conditioning / karma.
    (C. Realising the Ground, the inconceivable Union of the Two Truths about all dharmas [U2T]; a Ground / Union beyond all extremes & middle, beyond all conceptual elaborations:
    [U2T] Compassionate energy: Union essence <==> nature: Union of conventionally dependently co-arisen relatively functional impermanent appearances (T1: 1st truth — not complete non-arising & non-existence & non-functionality & non-ceasing) <==> and emptiness of inherent existence (T2: 2nd truth — not real inherent independent separate existence). One aspect / truth implies the other (<==>).)
    .
    — This unceasing compassionate energy is described as: unconfined, unobstructed, and all-pervasive. It too possesses three wonderful qualities: the wisdom that knows, the compassion that is loving and caring, and the power that is able to liberate, protect, and benefit beings and fulfil the enlightened activity of the buddhas.)

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All-encompassing spontaneity ~ Saraha (hidden spontaneity / freedom -- meaning already present, inseparable with the source)

Though the house-lamps have been lit,

The blind live on in the dark.

Though spontaneity is all-encompassing and close,

To the deluded it remains always far away.

-- Saraha

from the book Royal Song of Saraha: Study in the History of Buddhist Thought

https://quotes.justdharma.com/all-encompassing-spontaneity/ 


(i.e. I think, here, 'spontaneity'  means not caused / produced through intention & effort; free from all of our conditioning / karma. Beyond causality / production. In that sense it is synonymous with enlightened activity.)


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

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(i.e. Logic: Union of the three spheres [U3S] or Union of the Two Truths about the three spheres [U2T-3S]:
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Note examples of the three spheres: subject, relation / action, object; cause, causality, effect; actor, action, result; perceiver, perception, perceived; knower, cognition, knowing; acquirer, acquisition, acquired; producer, production, product; owner, ownership, possession; characteristic, characterising, characterised; whole, having, parts; opposite-1, opposing, opposite-2; consciousness, being-conscious-of, object-of-consciousness; awareness, being-aware-of, object-being-aware of; etc.
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{The three spheres -- subject / mind, relation / action, object / phenomena; or physical, conceptual & mental fabrications -- are not really different / separate / multiple / dual / in opposition or relation, but are more like an inconceivable Union of being empty of inherent existence (2nd truth - not real existence) <==> because of being inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving, co-ceasing / co-transcended (they cease together), in harmony (not in real opposition), equal / non-dual / one (1st truth - not complete non-existence);
they are like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity; in other words, they are appearing but still empty, empty but still appearing; one aspect / truth implies the other (<==>), one aspect / truth proves the other (<==>). This is the King of reasoning; the Union of the Two Truths. [U2T]}
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<==> {because of that then they have no real three stages of existence: i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future; they have no real parts, or defining characteristics, or three marks, or functional properties, or qualities;
and so they have no permanence / continuity / eternity, no impermanence / discontinuity / annihilation, or any combination of the two, or neither, between one infinitesimal moment and the next one (valid for any thing, any being, any relation / action), or between two consecutive rebirths for beings, or between samsara and nirvana}
-
<==> {because of these then they are merely labelled / imputed / conceptualised / categorised / classified by the mind / subject (after the fact) in co-dependence with its conditioning / karma (physical, conceptual, mental; individual, collective, cosmic); in other words, as objects they are inseparable, interdependent, co-dependent, co-emergent, co-evolving, co-ceasing, non-dual with the subject / mind -- in the non-dual sense of those terms; ex. subject & object are not different / separate / two / dual / independent, not identical / united / one / non-dual / dependent, not both together, not neither [U3S]}
-
<==> {because of these then there is no real difference, separation, opposition, relation, dependence, duality between them…, and no real identity / sameness, unity, equality, non-duality, oneness, independence either; there is no inherent / universal / absolute basis for any discrimination between them (acceptation or rejection) or non-discrimination, action or non-action; ex. it is not about accepting one or few opposite(s) while rejecting the other(s), not about accepting all opposites, not about rejecting all opposites [Uopp]}
-
<==> {because of these then they are not 'this', not 'non-this', not both together, not neither (tetralemma) -- and there is no other possibility -- for whatever dualistic concept ‘this’ is --; meaning their true nature is indescribable, inconceivable, beyond all conceptual proliferations, beyond all extremes & middle; examples, they are
- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
- not inherently existent, not completely non-existent, not both together, not neither;
- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them;
- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither;
- not other-caused / other-arisen, not self-caused / self-arisen / spontaneous, not both together, not neither;
- not empty, not non-empty, not both together, not neither;
- not dependently co-arisen / interdependent (1st truth), not empty of inherent existence (2nd truth), not both truths together, not neither truth;
- not good / pure / perfect / equal / divine, not bad / impure / imperfect / unequal / ordinary, not both together, not neither;
- not conventional / relative / false, not absolute / universal / true, not both together, not neither;
- not this/that, not non-this/non-that, not both together, not neither.}
-
<==> {because of these then we say that they are like transparent, uncompounded, self-arisen, unborn, uncreated, unfabricated, unchanging, unceasing, spontaneous displays of the Ground, unobstructed, infinite, timeless, one in naturelessness, primordially equal, pure, perfect, divine, Buddha-nature, Buddhaverse, Dharmata, Suchness, Trikaya … That is the inconceivable indivisible self-arisen Ground / Dharmata. With direct wisdom, everything is transcended / purified / self-liberated into this self-arisen timeless equal pure perfect Ground / the inconceivable true nature of Reality as it is in the three times.}
-
<==> {because of these then the best attitude toward them is the Middle Way free from all extremes & middle;
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism;
so there is nothing to accept / affirm / seek / do / perceive / know in absolute terms, nothing to reject / negate / abandon / not-do / not-perceive / not-know in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the truth about the true nature of Reality as it is here & now;
so the best attitude is just to let them be, and transcend / purify / self-liberate them by directly perceiving / realising / abiding in their true nature (the Ground); to use them as possible temporary imperfect adapted skillful means while being fully aware of their true essence nature & dynamic, without any fixation / reification, without any illusion about them, without being fooled by them, without any grasping, without any attachment, without any di-vision between subject action & object, without becoming slave to them, while being totally free from them not without them}
-
All dharmas are like that. Everything in all Madhyamaka teachings comes down to these reasonings. Together they are like a self-arisen indestructible vajra; one facet supported by the others. Together they point to the Ground, and generate 'certainty' about the view, path and fruition.)

.

(i.e. Logic: Union of two / three opposites [Uopp] or Union of the Two Truths about two / three opposites [U2T-opp], ex.
Union of left & right [Uopp], or Union of the Two Truths about left & right [U2T-opp],
Union of bad & good [Uopp], or Union of the Two Truths about bad & good [U2T-opp],
Union of impure & pure [Uopp], or Union of the Two Truths about impure & pure [U2T-opp],
Union of samsara & nirvana [Uopp], or Union of the Two Truths about samsara & nirvana [U2T-opp],
Union of reflections & mirror [Uopp], or Union of the Two Truths about reflections & mirror [U2T-opp],
Union of waves & ocean [Uopp], or Union of the Two Truths about waves & ocean [U2T-opp],
Union of clouds & sky [Uopp], or Union of the Two Truths about clouds & sky [U2T-opp],
Union of parts & whole [Uopp], or Union of the Two Truths about parts & whole [U2T-opp],
Union of things & space [Uopp], or Union of the Two Truths about things & space [U2T-opp],
Union of 1st truth / dependent origination & 2nd truth / emptiness of inherent existence [Uopp-2T], or Union of the Two Truths about the two truths [U2T-2T],
Union of the three stages of existence [U3-stages-of-existence], or Union of the Two Truths about the three stages of existence [U2T-3stages-of-existence],
Union of the 3 times [U3-times], or Union of the Two Truths about the 3 times [U2T-3times],
Union of the 3 spheres of causality [Uopp-3S-causality], or Union of the Two Truths about the three spheres of causality [U2T-3S-causality],
Union of the three vajras [U3V] or Union of the Two Truths about the three vajras [U2T-3V],
Union of the three kayas [U3V] or Union of the Two Truths about the three kayas [U2T-3V],
Union of existence & non-existence [Uopp], or Union of the Two Truths about existence & non-existence [U2T-opp],
Union of difference & identity [Uopp], or Union of the Two Truths about difference & identity [U2T-opp],
Union of separation & union [Uopp], or Union of the Two Truths about separation & union [U2T-opp],
Union of manyness & oneness [Uopp], or Union of the Two Truths about manyness & oneness [U2T-opp],
Union of duality & non-duality [Uopp], or Union of the Two Truths about duality & non-duality [U2T-opp],
Union of impermanence & permanence [Uopp], or Union of the Two Truths about impermanence & permanence [U2T-opp],
Union of continuity & discontinuity [Uopp], or Union of the Two Truths about continuity & discontinuity [U2T-opp],
Union of dependence & independence [Uopp], or Union of the Two Truths about dependence & independence [U2T-opp],
Union of stillness & movement [Uopp], or Union of the Two Truths about stillness & movement [U2T-opp],
Union of waves / clouds / reflection / displays & ocean / sky / mirror / ground [Uopp],
or Union of the Two Truths about the Ground and its displays [U2T-opp]:
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{The apparent opposites in any duality / triad / quad / etc.  -- ex. left vs. right, pure vs. impure, samsara vs. nirvana, the three spheres, reflection & mirror, the two truths themselves, etc. -- are like an inconceivable Union of being empty of inherent existence (2nd truth - not real existence) <==> because of being inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving, co-ceasing / co-transcended (they cease together), in harmony (not in real opposition), equal / non-dual / one (1st truth - not complete non-existence);
they are like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity; in other words, they are appearing but still empty, empty but still appearing; one aspect / truth implies the other (<==>), one aspect / truth proves the other (<==>). This is the King of reasoning; the Union of the Two Truths. [U2T]}
-
<==> {because of that then they have no real three stages of existence: i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future; they have no real parts, or defining characteristics, or three marks, or functional properties, or qualities;
and so they have no permanence / continuity / eternity, no impermanence / discontinuity / annihilation, or any combination of the two, or neither, between one infinitesimal moment and the next one (valid for any thing, any being, any relation / action), or between two consecutive rebirths for beings, or between samsara and nirvana}
-
<==> {because of these then they are merely labelled / imputed / conceptualised / categorised / classified by the mind / subject (after the fact) in co-dependence with its conditioning / karma (physical, conceptual, mental; individual, collective, cosmic); in other words, as objects they are inseparable, interdependent, co-dependent, co-emergent, co-evolving, co-ceasing, non-dual with the subject / mind -- in the non-dual sense of those terms; ex. subject & object are not different / separate / two / dual / independent, not identical / united / one / non-dual / dependent, not both together, not neither [U3S]}
-
<==> {because of these then there is no real difference, separation, opposition, relation, dependence, duality between them…, and no real identity / sameness, unity, equality, non-duality, oneness, independence either; there is no inherent / universal / absolute basis for any discrimination between them (acceptation or rejection) or non-discrimination, action or non-action; ex. it is not about accepting one or few opposite(s) while rejecting the other(s), not about accepting all opposites, not about rejecting all opposites [Uopp]}
-
<==> {because of these then they are not 'this', not 'non-this', not both together, not neither (tetralemma) -- and there is no other possibility -- for whatever dualistic concept ‘this’ is --; meaning their true nature is indescribable, inconceivable, beyond all conceptual proliferations, beyond all extremes & middle; examples, they are
- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
- not inherently existent, not completely non-existent, not both together, not neither;
- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them;
- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither;
- not other-caused / other-arisen, not self-caused / self-arisen / spontaneous, not both together, not neither;
- not empty, not non-empty, not both together, not neither;
- not dependently co-arisen / interdependent (1st truth), not empty of inherent existence (2nd truth), not both truths together, not neither truth;
- not good / pure / perfect / equal / divine, not bad / impure / imperfect / unequal / ordinary, not both together, not neither;
- not conventional / relative / false, not absolute / universal / true, not both together, not neither;
- not this/that, not non-this/non-that, not both together, not neither.}
-
<==> {because of these then we say that they are like transparent, uncompounded, self-arisen, unborn, uncreated, unfabricated, unchanging, unceasing, spontaneous displays of the Ground, unobstructed, infinite, timeless, one in naturelessness, primordially equal, pure, perfect, divine, Buddha-nature, Buddhaverse, Dharmata, Suchness, Trikaya … That is the inconceivable indivisible self-arisen Ground / Dharmata. With direct wisdom, everything is transcended / purified / self-liberated into this self-arisen timeless equal pure perfect Ground / the inconceivable true nature of Reality as it is in the three times.}
-
<==> {because of these then the best attitude toward them is the Middle Way free from all extremes & middle;
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism;
so there is nothing to accept / affirm / seek / do / perceive / know in absolute terms, nothing to reject / negate / abandon / not-do / not-perceive / not-know in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the truth about the true nature of Reality as it is here & now;
so the best attitude is just to let them be, and transcend / purify / self-liberate them by directly perceiving / realising / abiding in their true nature (the Ground); to use them as possible temporary imperfect adapted skillful means while being fully aware of their true essence nature & dynamic, without any fixation / reification, without any illusion about them, without being fooled by them, without any grasping, without any attachment, without any di-vision between subject action & object, without becoming slave to them, while being totally free from them not without them}
-
All dharmas are like that. Everything in all Madhyamaka teachings comes down to these reasonings. Together they are like a self-arisen indestructible vajra; one facet supported by the others. Together they point to the Ground, and generate 'certainty' about the view, path and fruition.)

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