Thursday, December 24, 2020

Realising the Ground free form all extremes - Longchenpa - Part 1 - 041A

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Finding Comfort and Ease in the Nature of Mind
by Longchen Rabjam
-- Part 1 or 2 --

Section from: The Great Chariot by Longchenpa
-- Chapter X --
The view of Prajna that realizes the Ground
without dwelling in dualistic extremes


Table of content

There are nine main topics.

  1. Entering into the nature of all dharmas, the unborn (see Part 1)

  2. The view that realizes suchness

    1. The natural state

    2. The refutation of maintaining that appearance is mind

    3. The phenomenal world is like illusion

    4. Mind is essenceless

    5. The examples of naturelessness

  3. What is to be abandoned

  4. Abandoning

    1. How to train in the middle way free from extremes

    2. Cutting the root of mind

    3. The mind arising as the six collection of sense is unreal

    4. Mind is uncreated or unfabricated

    5. Mind as instantaneous

    6. Because it is primordially pure, it is without birth and cessation

    7. Being without any accepting and rejecting

  5. There is no realization by the words of doctrine

    1. It will not be realized by those who manifest pride

    2. There is no realization by the divisions of doctrine

    3. An example of how by analyzing the unestablished ground it is not realized

    4. The instruction about defilement by mind-made meditation

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  1. Passing the pass (see Part 2)

    1. Passing the pass into the nature as limitless as space

1. The teaching of the emptiness of apparent objects

2. The projecting mind is emptiness

3. Body and mind are non-dual emptiness

4. External objects are uncertain and mind has no reference points

5. The reason for these

6. The changeless nature of mind

  1. Passing the pass into the unity of the sky at the very moment of realization

1. The teaching of the emptiness of apparent objects

2. The projecting mind is emptiness

3. Body and mind are non-dual emptiness

4. External objects are uncertain and mind has no reference points

5. The reason for these

6. The changeless nature of mind

  1. Passing the pass into freedom from viewed and viewer

1. Inseparable appearance and emptiness are primordially the same

2. All mentally imputed labelings are empty of essence

3. Since mind does not emit anything, objects do not arise.

4. Since object and mind are natureless, they are self-liberated

5. If one realizes that what arises is self-liberated, that is sagacious

  1. Passing the pass into there being nothing to look at when encountering the ground

1. The final summary, introductory

2. The nature of the great perfection is without fixation

  1. The conviction of realization

  2. The explanation of the primordial liberation of appearance and mind

    1. Passing the pass into the great perfection

    2. Being encompassed in and perfected as the great miracle

    3. The final summary

  3. I. The dedication of merit

Référence:


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Chapter X - The view of prajña that realizes the ground without dwelling in dualistic extremes // Introduction

[From the commentary -- the Great Chariot by Longchenpa:]
Having briefly explained the paths that ripen and free and their different aspects, together with the characteristics of the three essences of these, the view, meditation, and action; now, tenth, is the view of prajña that realizes the ground without dwelling in dualistic extremes.

(i.e. Logic: This résumé of all Madhyamaka reasonings will 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.)


A. The nature of all dharmas consists of the unborn [Ground] // Entering into the nature of all dharmas, the unborn [Ground]

Having fully taught the two stages of secret mantra, now we enter into the teaching of the nature of all dharmas as the natural state, co-emergent wisdom, the primordially natureless essential meaning of all dharmas (i.e. the Ground). As has been explained:

[First translation:]
By the yoga that unifies development and perfection °
Dharmas enter into the empty and unborn (the Ground).

[Second translation -- very few differences:]
By the yoga that unifies development and perfection
dharmas enter into the empty and unborn.

[Third translation -- Herbert Guenther:]
He who thus experiences within himself the unity of the Developing and Fulfillment Stages
Enters into the openness (non-dual emptiness) of Being, the unoriginatedness (unborn nature) of all that is.

[My commentary:]
(i.e. This chapter is about the Ground; it is about realising the Union of the Two Truths about the three spheres -- subject / mind, relation / action, object / phenomena --  free from all extremes & middle: 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 realizing the true nature of Reality as it is here & now, the Ground, and thus become free from all illusions / conditioning / karma. )


B. The view that realizes suchness 

(i.e. The View / Ground: the true nature of Reality as it is here & now: an inconceivable Union of the Two Truths about the three spheres beyond all extremes & middle; unborn naturalness, equality, purity, perfection, Buddha-nature of all dharmas.)

a. The natural state // Part 1 - The natural state 

(i.e. The Ground / true nature of Reality: Union of the Two Truths about all dharmas: Union of being dependently co-arisen relatively functional appearances <==> and being empty of inherent existence. One aspect implying / proving the other.)

Though all the dharmas of samsara and nirvana °
Are this simplicity that is without a self (primordially empty, equal, pure, perfect, divine, beyond all dualities),
By fixation and ignorance, we wander here in samsara.

1) Though samsara's joys and sorrows do indeed appear (1st truth -- nature: conventionally dependently co-arisen relatively functional impermanent appearances),
2) From the time they appear, their nature is emptiness (2nd truth -- essence: emptiness of inherent existence).
3) (Union of the Two Truths: Those two aspects -- nature/appearance & essence/emptiness -- are inseparable.
One implies the other.)

Therefore, we should know them to be like dreams and illusions. (like illusions / reflections; merely labelled / imputed / conceptualised / categorised / classified by the mind / subject (after the fact) in dependence of its past / conditioning / karma)

Though all the dharmas of the phenomenal world

That is comprised by both samsara and nirvana

Are primal simplicity that is without a self,

By fixation and ignorance, we wander here in samsara.

Though the joys and sorrows of samsara and nirvana

Do indeed appear, from the very time they appear,
They are within the emptiness that is their nature.

We should know them to be like dreams and like illusions.

Moreover, all that is, thereness (appearance / presence) and fictitiousness (illusory nature), Samsara and Nirvana,

Has never been something in its own right and has remained inaccessible to propositions about it.

It is through your subjective demands in the wake of the loss of intrinsic awareness that you are drifting in this world of fictitious being:

Although there is present this variety of Samsara and Nirvana, of happiness and frustration,

Its thereness (appearance / presence) remains the openness (non-dual emptiness) of Being.

Know it feelingly to be like an apparition, a dream.

Though all dharmas are empty and without a self, by not knowing this, by grasping me and mine (subject and object), there are the dreamlike confusions of samsara. Though individual joys and sorrows may be experienced (1st truth - conventionally dependently co-arisen relatively functional impermanent appearances), they should be known to be without any true nature (2nd truth - empty of inherent existence). …
By grasping what is selfless as a self there is confusion. …
These various confused appearances are established through attachment to habitual patterns of mind.
Not certainly fixed as any one thing, like a dream, things are natureless. For example, one man may appear in many roles as a friend, an enemy, a monk, a bhramin, and all kinds of other people with which his appearance is not contradictory. The various appearances of dharmas should be known to be essentially without dualistic natures. …
Because of wind, the unity of water appears as many waves. One lamp, by pressing the eyes, appears as two. One Saraha is seen as both good and evil. All dharmas, in reality non-dual, but dualistically grasped, are like these examples. Therefore, all dualistic dharmas are appearances (1st truth) of what does not exist (2nd truth), like a dream. They should be known to be non-dual (beyond all discrimination / opposition / relation / dualities).

(i.e. The root cause of samsara is ignorance of the inconceivable true nature of Reality as it is here & now, of all dharmas; of the true essence, nature & dynamic of the three spheres -- subject, relation / action, object --, of opposites in any duality / triad / quad / etc.
The root cause of Nirvana is the direct wisdom of continuously being fully aware of the true nature of Reality as it is here & now while using appearances / tools; thus without any grasping, without attachment, without being slave to appearances / illusions.
This true nature is indescribable, inconceivable for our flawed conditioned conceptual dualistic mental(s) based on two erroneous assumptions: inherent existences and opposition / duality; so it has to be directly non-conceptually non-dualisticall perceived / realized here & now.
Meanwhile, our best pointer-concepts to it are: the Union of the Two Truths about all dharmas, Union of the Two Truths about the three spheres, Union of the Two Truths about the opposites in any duality / triad / quad / etc., the Middle Way free from all extremes & middle, the equality / purity / perfection / divinity of everything here & now.)

b. The refutation of maintaining that appearance is mind // Part 2 - The refutation of maintaining that appearance is mind 

(i.e. Refuting the mind-only system. Since subject & object are empty of inherent existence (2nd truth) because co-dependent with each other (1st truth) <==> then they are not different / separate / two / independent, not identical / united / one / dependent, not both together, not neither (tetralemma). So we cannot reduce everything to either object / phenomena only (objectivism), or subject / mind only (subjectivism), or both together (dualism), or neither (monism).)

Though phenomena (objects) appear within (or are not different than) mind (subject),
apparent objects are not (identical to) mind (subject).
As for the explanation of this:

Thus all the things that appear to be external objects °
(objects / phenomena / world appear to be different / separate / independent from the subject / mind / consciousness)

Appear within the mind
(but objects / phenomena / appearances are in fact co-dependent / co-emergent / co-evolving with the subject / mind),
and yet they are not mind (subject) (the two are not identical / united / one / non-dual / dependent).
Nor do they exist as anything else than mind (the two are not different / separate / two / dual / independent).

Though by the force of habitual patterns, there appears
The dualistic appearance of grasping and fixation
(they appear to be different / separate / two / dual / independent because of our ignorance and habits / karmic cycle),

From the time they appear the grasper (subject) and grasped (object) have not been two
This is like a face reflected in a mirror.
(The two -- subject & object -- are more like: not different / separate / multiple / dual / independent, not identical / united / one / non-dual / dependent, not both together, not neither (tetralemma). They are both empty of inherent existence (2nd truth) <==> because inseparable, interdependent, co-emergent, co-evolving, co-dependent (1st truth) ( = Union of the Two truths); like illusions, mirages, dreams, reflections. So we cannot reduce everything to either objects / phenomena only, or subject / mind only, or both together, or neither.)

Thus all things that appear to be external objects

Appear within the mind, but do not exist as mind.

Nor do they exist as something else than mind.

Though by the force of habitual patterns, there appears

The dualistic appearance of grasping and fixation,

From the very time when they first made their appearance

There has been no duality of grasped and grasper.

This is like a face reflected in a mirror.

Thus, all the concrete things that are there ('appear') as external objects

Appear in a mind but are not the mind,

Nor are they found anywhere else than in mind.

Although through the power of inveterate tendencies there seems to be there a duality of subject and object,

There has never been such a duality in this thereness (appearance / presence).

It is like a face and its reflection in a mirror.

When a face is reflected in a mirror, the clear surface of the mirror can support the arising of the reflection. From the condition of its having this power of transmitting the face that arises, when there is an appearance like a face, the reflected face is not really a face. Phenomena other than a face are transmitted. So, when these confused appearances of variety appear while they are nonexistent, conditioned by causes and conditions of the interdependent arising of confusion, this variety of apparent objects, mountains and so on, is not mind. Nor, besides being appearances due to confused habitual patterns of mind, are these appearances also truly existing objects other than ourselves. They are just phenomena of confused appearance. For someone with floaters, hairs seem to trickle in front of the eyes, but nothing like what appears really exists. These are the same.
Now someone may say, “Earth and rocks and so forth, these appearances, if they do not exist as anything either inside or outside, how could that be? How could they be there at all?”
“Attached to establishing things only in terms of dualistic grasping, you are a pig!” So we should reply.
These phenomena, all the dharmas of the phenomenal world of samsara and nirvana, do indeed appear, but from the time they appear, they do not exist as anything external, internal, or in between. Their appearance is said to be like that of the eight examples of illusion. …
These appearances of things that do not exist are made to arise by the confused grasping and fixation of the one that fixates them. Grasping, zungwa, is the conceptual thought that grasps the thought object arising in the first instant. It is the nature of mind having confused phenomena. …
Fixation, dzinpa is later analysis, the mind-contents. …
This is the proper account of how it should be known. Unlearned, or stupidly common people proudly say, “zungwa, the grasped, is just the object, appearances of mountains and so forth. dzinpa, the grasper is just the subject, our own awareness.”
Well, cowboys, enough of your wrong conceptions! Tell me this--for noble ones who have abandoned zungwa and dzinpa, do these objects appear or they do not?
If they appear, according to you, dualistic subject and object appear to the noble ones. If the object itself is zungwa and awareness itself is dzinpa, they would have to appear, wouldn’t they?
If they do not appear, what about appearances of the noble ones that are said to be like illusion, or those of the shravaka arhats who see mountains and temples.
What about the buddhas’ measureless awareness of appearances of objects and so forth in the knowledge of extent? Many reasonings and scriptures call the view that these and so forth do not appear a total mistake, let alone its being beyond extremes. …
Maintaining that appearance is mind has already been refuted. Nevertheless, when these mountains and so forth have been made into objects, the mental apprehension that first grasps this is said to be “appearance.” True, at this point, appearance and the object that appears are not being distinguished. That apprehension of these mental motions is to that extent wise. But then by its becoming attached to a wrong or exaggerated meaning as truly existing, it becomes fixated.
The object that appears is also not mind. This is because mind exists even if nothing is in it, and because when mind goes into having self and other, it does not go outward, and because the object that appears appears with color and shape. If the object that appears is one’s mind, it must certainly go and return with oneself. if oneself exists, mind exists, and the apparent object exists. If oneself does not exist, then the apparent object cannot exist either. As mind is without color and shape, the object that appears would be so too etc., as explained before.
As for the true ascertainment of appearance and non-appearance, since it is mental, classifying mere appearance as mental is indeed permitted, but those who grasp the exaggerated conception that objects that appear are mind are exponents of a truly serious illogic.

(i.e. It is only because of ignorance and through the force of the karmic cycle / samsara, that we think there is an inherent difference / separation / opposition between the three spheres -- subject / mind, relation / action, objects / phenomena / world --; that we think objects, characteristics and universal laws can exist independently of, prior to, any observer / consciousness / mind; or that we think we can reduce everything to either primary particles, or to the mind. Etc.)

(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}
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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.}
-
<==> {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. So, we cannot reduce everything to external sub-atomic wave-particles & universal laws (materialism / scientism); nor can we reduce everything to the mind-only / consciousness-only / awareness-only either (cittamatra); nor to relations / processes / actions only.)

c. The phenomenal world is like illusion // Part 3 - The phenomenal world is like illusion 

(i.e. Both subject & object are like reflections: co-appearing but empty of inherent existence, empty of inherent existence (2nd truth - not really existent) but still conventionally dependently co-arisen relatively functional impermanent appearances (1st truth - not completely non-existent); one aspect / truth implies the other (<==>). All dharmas are like that.)

Thus, when its reflection appears to arise in a mirror:

Though the image appears (1st truth - dependent appearance of the object), °
no face is really there (2nd truth -- emptiness of inherent existence of the object).
Nothing goes into the mirror that is other than the image.
But though it does not exist (2nd truth -- emptiness of inherent existence of both subject & object),
the appearance of two is there (1st truth - co-dependent appearance of subject & object)
Know that all the various dharmas are like that.

Though the image appears, no face is really there.

Yet nothing goes into the mirror that is other than the face.

But though it does not exist, the appearance of two is there.

Know that all the various dharmas are like that.

Although the face appears there (in the mirror) it is not there,

Nor has there been a transmission of an observable quality other than the face. 

In the same way as there is distinctly present the duality (of subject and object), without it existing as such,

All the various things you should know to behave in the same way.

Though a reflected face does not go into a mirror, it does appear there. From the time it appears, no dharma other than a face exists there. Just so, from the very time that all the dharmas of the phenomenal world appear to the mind, they are established neither as mind nor something other than mind (not different, not identical …). They are like the eight examples of illusion. ...
All dharmas should be known to be like that. There and so forth it is taught.

(i.e. Logic: Union of two opposites [Uopp] or Union of the Two Truths about two 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]:
-
{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.)

d. Mind is essenceless // Part 4 - Mind is essenceless 

(i.e. Since subject & object are empty of inherent existence (2nd truth) because co-dependent with each other (1st truth) <==> then they are not inherently existent, not completely non-existent, not both together, not neither (tetralemma). So we cannot reduce everything to existence (realism), or non-existence (nihilism), or both together (dualism), or neither (monism). Their true nature is inconceivable, beyond all dualistic conceptual elaborations, beyond all extremes & middle; beyond good & bad, action & non-action, conceptualisation and non-conceptualisation, discrimination & non-discrimination, acceptation & rejection. And that doesn’t mean that we need to reject all thinking, conceptualisation, discrimination, activity of the body speech or mind, our five aggregates, the world. It just means they are inconceivable, indescribable in absolute terms; beyond causality / production, matter-energy, space & time. We still can use concepts / images to point to this inconceivable true nature of Reality, to the Ground, as long as we remember that a finger pointing at the moon is not the moon itself.)

When these appearances of variety are examined by reasoning:

As long as they [all dharmas, including the mind] are not examined they will please us. °
But when they are examined, they are ungraspable.
On thorough examination, they go beyond speech and thought. (indescribable / inconceivable)
They cannot be conceived as existing or not existing (or both together, or neither).
Extreme conceptions neither apply, nor do they not. ( *** )

As long as they are not examined, they will please us,

But when they are examined, they are ungraspable.

On thorough examination, they go beyond speech and thought.

They cannot be conceived as existing or not existing.

Extreme conceptions neither apply, nor do they not.

As long as they are not critically investigated they are a source of joy, but if they are critically investigated they are thoroughly elusive,

And if they are even more critically investigated they remain utterly beyond any attempt to express them in words.

Their being or non-being is not observed, nor is there anything of limitlessness or non-limitlessness.

If we do not examine all dharmas, they appear to be truly existent. However, if we examine the atoms of external appearances, they are natureless. No grasped objects are apprehended. Inner fixation is a partless instant beyond any identifiable essence, and so no fixation of mind is perceived. Non-dual and free from complexity, this is beyond expresser (subject) and expressed (object). …
Like mind, all dharmas too are not perceivable, and therefore they do not exist at all [U2T].

(i.e. Logic: Union of the Two Truths about any & all dharmas [U2T]:
-
{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]}
-
<==> {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.)

e. The examples of naturelessness // Part 5 - The examples of naturelessness 

(i.e. Since subject & object are empty of inherent existence (2nd truth) because co-dependent with each other (1st truth) <==> then they are natureless from the beginning: 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 … So there is nothing to accept / grasp, nothing to reject, nothing to change about them. Just let them be!)

These appearances of what does not exist, though like an illusion, appear to arise and so forth:

From the time they appear, their birth and such are natureless, °
Like water in a mirage, or the moon's form in a pond.

From the time they appear, their birth and such are natureless,

Like water in a mirage, or the moon’s form in a pond.

Even if they seem to come into existence in the manner of an apparition,

There has been no coming into existence ever since they have been there;

They are like water in a mirage or the reflection of the moon in a well.

Like the moon in water or the water in a mirage, from the very time they appear to arise, they should be realized to be unborn and so forth. …
As narrow waters become one in the ocean, what appears to be born is the singularity of the unborn. As many darknesses are overcome by the single lamp of the sun, by knowing the single unborn, all confused appearances are also known as the unborn.
When clouds arise and cover the earth, within them there is nothing solid that is great or small or increases and decreases; just so, arising from unborn dharmata, the dharmin appears to arise and cease, but within the unborn nothing increases and decreases at all.
Though within the naturally pure nature of mind, all beings are confused by attachment and grasping, their nature has never moved from the nature of mind. This is because mind itself is the primordially pure nature of things.

(i.e. Logic: Union of three opposites [Uopp] or Union of the Two Truths about three opposites [U2T-opp], ex.
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]:
-
{The apparent opposites in any duality / triad / quad / etc.  -- ex. the three stages of becoming -- origination / birth / beginning, duration / life / middle, cessation / death / ending --, the three times -- before / past, during / present, after / future --, the three spheres of causality -- subject / cause / producer, relation / action / causality / production, objects / result / product -- -- 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]}
-
<==> {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.)


C. What is to be abandoned [transcended / purified / self-liberated] 

(i.e. GOAL: The Path is about transmuting / transcending / purifying / self-liberating our ignorance, obscurations, defilements, illusions, conditioning / karma using mindfulness & direct perception in the here & now of their true essence nature & dynamic. The result is the wisdom of being continuously fully aware of the true nature of Reality as it is here & now / suchness / dharmata; fully aware of the View / Ground: an inconceivable Union of the Two Truths about the three spheres beyond all extremes & middle; unborn naturalness, equality, purity, perfection, Buddha-nature of all dharmas.)

Thus, of these dharmas [Union of] appearing (1st truth -- dependent origination of appearances) while they do not exist (2nd truth -- emptiness of inherent existence), which are natureless from the beginning (unborn / uncreated / unfabricated / unchanging / unceasing / spontaneous / unobstructed / infinite / timeless / one in naturelessness / equal / pure / perfect / divine / Buddha-nature / Buddhaverse / inconceivable Union of the Two Truths about the three spheres):

In particular this appearance of the beings of the six lokas °
Is an appearance (1st truth -- dependent origination of appearances)
of things that are not really there (2nd truth -- emptiness of inherent existence).
These are the forms of confusion, that come from habitual patterns.
As those whose eyes are filmed see hairs before the eyes,
And, if they want to be cured, must treat the imbalanced phlegm,
Those who want to purify confused appearance
Have to take the cure for the film of ignorance.

And in particular, those which are the appearances

Of the impure beings abiding in the six realms

Are appearance of things that are not really there.

These are forms of confusion, that come from habitual patterns.

As those whose eyes are filmed see hairs before the eyes,

And, if they want to be cured, must treat the imbalanced phlegm,

Those who want to purify confused appearance

Have to take the cure for the film of ignorance.

In particular, this thereness (appearance / presence) as the six kinds of sentient beings, which is an impure (presence),

Is a presence of what is not, deceptive shapes due to inveterate tendencies.

Just as a person suffering from cataract sees hairs in front of his eyes, and

Must undergo treatment for phlegm if he wants to get rid of his affliction,
You have to indict the inveterate tendencies leading to Samsara as being an openness (non-dual emptiness), 

So also a person wishing this deceptive thereness (appearance / presence) to clear, must remove the film of lack of intrinsic awareness.Those whose sight is obscured by a disorder of the phlegm treat the phlegm, when it appears that hairs are drifting before their eyes and so forth. Similarly sentient beings are obscured by habitual patterns of grasping “me” and “mine” from beginningless time, and by the film of ignorance. Though these beings really exist as mind itself, the luminous nature of buddhahood, not only do they not see that, but they experience external stones, rocks, and mountains, and internal attachments and thoughts of the kleshas and suchlike, which are like hairs in the eyes. From the time these appear they do not exist at all. They are merely seductions for fools. …
The noble ones who actually see naturelessness realize only the purity and essencelessness that accord with the essential nature. 

(i.e. We could say that the solution is to transmute our ignorance of the true nature of Reality as it is here & now into the wisdom of directly perceiving / realizing / abiding in the true nature of Reality as it is here & now.
This way, any (all dharmas) -- body / physical fabrications speech / conceptual fabrications, mind / mental fabrications; or subject, relation / action, object --, everything, can be ‘purified’ by understanding, and then directly realising, its true essence, nature & dynamic as it is here & now (the inconceivable Union of the Two Truths).
This is the Middle Way free from all extremes & middle; nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon in absolute terms; there is nothing to change. Enlightenment is not about better discrimination or non-discrimination, conceptualisation or non-conceptualisation, thinking or non-thinking, acting or non-acting, not about accepting ‘this’ while rejecting ‘that’, but about realising the true nature of Reality as it is here & now. Ultimately, In emptiness (U2T), there is nothing really (inherently) existing to purify, and no real (inherent) purification, no real (inherent) result of the purification. So, Just Let it be!
--
Even the 12 links of dependent origination of the Wheel of Life -- all causes & conditions, effects, and causal relations -- are all empty of inherent existence because co-dependent <==> thus already equal, pure, perfect, divine here & now, beyond all dualities, beyond any acceptation & rejection; there is no real rebirth / continuity / eternity or discontinuity / annihilation of anything or any being. Nothing really exists and changes; there is no real change or non-change. Everything is inconceivable, naturelessness, Union of the Two Truths.
the six realms of samsara are all empty of inherent existence because co-dependent <==> thus already equal, pure, perfect, divine here & now, beyond all dualities, beyond any acceptation & rejection;
the three/five poisons are all empty of inherent existence because co-dependent <==> thus already equal, pure, perfect, divine here & now, beyond all dualities, beyond any acceptation & rejection;
both samsara & nirvana are all empty of inherent existence because co-dependent <==> thus already equal, pure, perfect, divine here & now, beyond all dualities, beyond any acceptation & rejection.)


D. The one who abandons 

(i.e. About the Middle Way Path; and about realising the true nature of the subject / mind. Note: We have already covered this by treating subject & object together, or the three spheres together. But here the author insists on treating the subject / mind by itself in order to refute all extreme views about the subject / mind.)

a. How to train in the middle way free from extremes // Part 1 - How to train in the middle way free from extremes 

(i.e. Gradually gaining conviction / certainty about the View, the Union of the Two Truths free from all extremes & middle ...: through repeated exercises, combining reasoning & meditation.)

(i.e. HOW TO: The Path consist of using the Middle Way free from all extremes & middle: not accepting / affirming / seeking / doing anything in absolute terms, not rejecting / negating / abandoning / not-doing anything in absolute terms, just conventionally / relatively if it is helpful here & now to get closer to the truth. Gradually transmuting / transcending / purifying / self-liberating our ignorance, obscurations, defilements, illusions, conditioning / karma using mindfulness & direct perception in the here & now of their true essence nature & dynamic. Using a Union of virtuous methods, temporary imperfect adapted skillful means, antidotes <==> combined with more and more wisdom / emptiness, thus more and more in accord with the View / Ground and with the Fruition. ex. Union of samatha <==> and vipashyana. Union of loving-kindness & compassion <==> and emptiness. Using reasonings as antidotes to disarm extreme views, and bad habits, without grasping at any concept / view / theory.)

Here is what is said about those who wish to remove the film of this ignorance:

By insight-wisdom, which is the antidote for this, °
Emptiness passes the pass of samsaric habitual patterns.
When we gain the conviction (certainty) that emptiness appears, (that the two truths are in harmony)
The Two Truths are known as non-dual appearance-emptiness
(Union of the Two Truths).

Madhyamaka training cures dwelling within the two (or four) extremes.
The extreme of existence as well as that of non-existence (as well as the extreme of both together, or the extremes of neither).
Dwelling neither in samsara or in nirvana,
We will be liberated in the space of the sky.
This is the very essence of the true meaning itself,
The natural state, the nature of the great perfection.

By insight-wisdom, which is the antidote for this,

Emptiness passes the pass of samsaric habitual patterns.

When we gain the conviction that emptiness appears,

The two truths are known as non-dual appearance-emptiness.

 

Madhyamaka training cures dwelling within the two extremes,

The extreme of existence as well as that of non-existence.

Dwelling neither in samsara or in nirvana,

We will be liberated in the space of the sky.

This is the very essence of the true meaning itself,

The natural state, the nature of the great perfection.

By a pristine cognition that stems from the cognitive intrinsicality (of Being), in order to counter them,

And be convinced of their openness (non-dual emptiness) being (this) thereness (appearance / presence);

Then you will know what is meant by 'two truths which are the non-duality of thereness (appearance / presence) and openness (non-dual emptiness).

Having arrived at the centrality (of Being) which does away with staying in either of the extremes,

You do not abide in their fictitious world nor in tranquil quiescence, but are free in the sphere (of Being which is as vast as) the sky.

This is the absolutely certain and truly real,

The actual and full completeness of the presence (of Being).

True prajña is our intrinsic personal wisdom. If by that the nature of dharmas is viewed; all karma, kleshas, habitual patterns, and so forth, the confusions of things that appear while they do not exist, are liberated into the emptiness which we have entered. …
It is also empty, because it arises from conditions …
Appearance/emptiness is emptiness merely of true existence. …
As for relative and absolute being non-dual, truth is inseparable. By training in the suchness of the middle way, the thingless essence of primordial purity, we transcend suffering and are liberated from eternalism and nihilism, and samsara and nirvana. This suchness is the great perfection beyond being produced or sought.

(i.e. Liberation is gained from a conceptual conviction / certainty, then a direct realisation, of the true nature of Reality as it is here & now: as pointed by the Union of the Two Truths about all dharmas, no exception at all. Everything is then purified / self-liberated on the Ground (beyond all discrimination / opposition / relation / dualities, beyond all conceptual elaboration, beyond all extremes & middle; nothing to accept nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively). Everything is perceived as the perfect Ground -- 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
--
Note: Union Ground <==> Path <==> Fruition:
--
The Ground, the ultimate view, is the inconceivable Union of the Two Truths free from all extremes & middle: the Union of conventionally dependently co-arisen relatively functional impermanent appearances (1st truth -- not complete non-existence) <==> and emptiness of inherent existence (2nd truth -- not real existence).
--
The Path, which must be more and more in accord with the Ground and Fruition in order to be more and more efficient, is the inconceivable Union of Method and Wisdom free from all extremes & middle: the inconceivable Union of more and more subtle adapted skillful means, temporary antidotes <==> combined with more and more wisdom / emptiness of the three spheres, of all dharmas in both samsara & nirvana. The Path is the Middle Way..
--
Fruition / Buddhahood is described as the inconceivable Union of perfected compassion and wisdom free from all extremes & middle: the inconceivable Union of perfected virtues -- like immeasurable loving-kindness, compassion, joy, equanimity --, of spontaneous unconditioned enlightened activities <==> combined with perfected wisdom / emptiness. It is acting (actions of the body, speech & mind) in perfect accord with the true nature of Reality as it is here & now, as pointed by concepts like: the Union of the Two Truths about all dharmas, Union of the Two Truths about the three spheres, Union of the Two Truths about the opposites in any duality / triad / quad / etc., the Middle Way free from all extremes & middle, the equality / purity / perfection / divinity of everything here & now.)

(i.e. Logic of the Path:
Union of Method & Wisdom [Uopp] or Union of the Two Truths about Method & Wisdom [U2T-opp]:
Union of virtues & wisdom [Uopp], or Union of the Two Truths about the Path [U2T-opp],
Union of adapted skillful means & wisdom / emptiness [Uopp], or Union of the Two Truths about the Path [U2T-opp]:
-
{The apparent opposites in any duality / triad / quad / etc.  -- ex. virtues & wisdom on the Path, adapted skillful means & wisdom / emptiness on the Path -- are like an inconceivable Union of being empty of inherent existence (2nd truth - not real existence) <==> because of being inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving, co-ceasing / co-transcended (they cease together), in harmony (not in real opposition), equal / non-dual / one (1st truth - not complete non-existence);
they are like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity; in other words, they are appearing but still empty, empty but still appearing; one aspect / truth implies the other (<==>), one aspect / truth proves the other (<==>). This is the King of reasoning; the Union of the Two Truths. [U2T]}
-
<==> {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.)

b. Cutting the root of [ordinary] mind [-- the grasping based on ignorance] // Part 2 - Cutting the root of mind 

(i.e. The problem, the root cause of samsara, is not appearances, not our five aggregates, not our body / physical, speech / conceptual & mind / mental fabrications, not the world, but our grasping, attachment based on our ignorance of their true nature.)

In reality appearance does neither good nor harm, °
But if we have attachment, we are bound within samsara.
We need not analyze the variety of appearance;
We only need to cut the root of grasping mind.

Actually appearance does neither good nor harm,

But if we grasp with attachment, we are bound within samsara.

We need not analyze the variety of appearance;

We only need to cut the root of grasping mind.

Thereness (appearance / presence) itself has nothing to do with benefit or harm;

Since you are fettered into fictitious being by your proclivity to believe in it (as being something that it is not),

You need not investigate discursively the various manifestations of this thereness (appearance / presence),

But should eradicate tendentious demanding mind.

Appearance does not bind. If we are not attached to assertion and denial about externals, we will not be obscured with internal attachment. This is because no relationships will be established. Since it is attachment that binds, as for abandoning attachment, …
When external conceptualizations of apparent form, sound, smell, taste, and touch are analyzed they are natureless. When there is attachment to what is impure and so forth, even if the impure is renounced, the one who is attached will not be liberated, because the root of grasping is not cut. If one throws a stone at a dog, not understanding who hit it with the stone, the dog attacks the now- inert stone. Such practice of Dharma, will not liberate from the kleshas. When someone throws a stone at a lion, it kills the thrower. Just so, one’s own mind, the root of the kleshas of passion and aggression, will be pacified by the examining prajña of naturelessness. …
That is the secret of mind.

(i.e. The problem is not appearances, feelings, thoughts, conceptualisation, discrimination / dualities, actions, living, the world, the self-conditioning / karmic cycle … but our ignorance of the true nature of Reality as it is here & now, and all the grasping, clinging, attachment based on ignorance.
The solution is not about rejecting appearances, feelings, thoughts, conceptualisation, discrimination / dualities, actions, living, the world, samsara. It is about transcending / purifying / self-liberating them by becoming directly fully aware of their true essence nature & dynamic here & now; fully aware of the inconceivable Union of the Two Truths about the three spheres, the Union of the Two Truths about all dharmas.)

c. The mind arising as the six lokas is unreal // Part 3 - The mind arising as the six collection of sense is unreal 

(i.e. Since subject & object are empty of inherent existence (2nd truth) because co-dependent with each other, or conventionally dependently co-arisen relatively functional impermanent appearances (1st truth) <==> then they have no real three stages of becoming -- origination / birth, duration / change / growing old, cessation / death … and rebirth or liberation --, also they have no real parts, or defining characteristics, or three marks, or functional properties, or qualities <==> then, like for any object / phenomena, the subject / mind is not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither between two consecutive moments, between to consecutive rebirths, or between samsara & nirvana. So no ‘thing’ or ‘one’ is going through birth, change, death ... rebirths and is ultimately being liberated in absolute terms; no ‘thing’ or ‘one’ is the same or different before during & after any action / change; and thus there is no real birth / before, change / during, death / after, rebirths and liberation, just conventionally / relatively. Like for any object / phenomena, the true nature of the subject / mind is inconceivable, beyond all dualistic conceptual elaborations, beyond all extremes & middle; not this, not non-this, not both together, not neither (tetralemma).)

Arising as the objects of the six collections:

Within the appearance of mind (1st truth -- dependently co-arisen relatively functional mind)
there is no nature at all (2nd truth -- emptiness of inherent existence of the mind). °
(the Ground, the true nature of the mind, of all dharmas, is the inconceivable Union of the Two Truths)
It is not found by seeking. By looking it is not seen. (not an object of the senses)
It has no shape or color. No essence is there to grasp. (ungraspable)
Nothing is either within the mind or outside of it.
(it is beyond all description, causality, matter-energy, space & time)
Nowhere does it rise or cease throughout the three times. (no real origination, duration, cessation)
There are no parts and divisions; no things; no ground or root. (uncomposed, unconditioned)
There is nothing to characterize by saying, "It is this." (not this, not non-this, not both together, not neither)
Mind is beyond the objects of conceptual thought. (indescribable, inconceivable)

Within the appearance of mind there is no nature at all.

It is not found by seeking. By looking it is not seen.

It has no shape or color. No essence is there to grasp.

Nothing is either within the mind or outside of it.

Nowhere does it rise or cease throughout the three times.

There are no parts and divisions; no things; no ground or root.

There is nothing to characterize by saying, “It is this.”

Mind is beyond the objects of conceptual thought.

Mind, indeed, is there, but there is nothing to it.

You will not find it by searching for it; you will not see it by looking for it.

It has neither color nor form; it cannot be grasped as a fact;

It has no without nor a within; throughout time it does not come into existence, nor does it cease to exist;

It has neither parts nor sections; it has no concrete basis or root;

This mind which passes beyond any thought object and which cannot be pointed out as 'this is it', 

When mind is viewed by mind, knowing that no nature at all is identified is knowing the suchness of the natural state. …
This is beyond conception, thought, and all complexity.

d. Mind is uncreated or unfabricated // Part 4 - Mind is uncreated or unfabricated 

(i.e. As for subject / mind and object / phenomena, they have always been, are presently, and will always be like a Union of the Two Truths: appearing but empty, empty but appearing. Their true nature is 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. So there is nothing to accept / grasp, nothing to reject, nothing to change about them. Just let them be! This way, with enough mindfulness & direct wisdom, they might self-liberate into the Ground.)

Without the increase and decrease of the three times, though it appears to arise continually, mind is natureless (unborn / uncreated / unfabricated / unchanging / unceasing / spontaneous / unobstructed / infinite / timeless / one in naturelessness / equal / pure / perfect / divine / Buddha-nature / Buddhaverse / inconceivable Union of the Two Truths about the three spheres).
From the time it arises as the six realms of beings, as for mind:

It is seen neither in the past nor in the future. °
It does not enter the present, remaining where it is.
Not using mind to look for mind, just let it be. (it is useless to seek it; one would only see illusions)

It is neither in the departed past nor unborn future.

It does not exist in the present, always the same in nature.

Do not use mind to look for mind, just let it be.

Is not observed in its past nor is it in the future;

It also does not reside in the present; it remains the same as what it is.

Without looking for mind by means of mind, just let be.

The past is gone. The future is not yet here. Present mind has no arising, duration, nor cessation. Unestablished for even an instant, neither viewed (object) nor viewer (subject) exist. They put themselves to rest.

e. Mind as instantaneous // Part 5 - Mind as instantaneous [not creating, not fabricating, not a basis] 

(i.e. All dharmas, including subject / mind and object / phenomena, 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. Because subject & object are co-dependent <==> then they are both empty of inherent existence, and vice versa [U2T]. The two, subject / mind and object / phenomena, instantaneously co-emerge / co-evolve - together. The object is conditioned by & conditions the subject / mind, and the subject / mind is conditioned by & conditions the object. This mind is not a pre-existing inherent / universal basis for all objects / appearances. If, after realising that all objects / appearances are dependent on the subject / mind, you seek this subject / mind, you will not find it. Like for any object / phenomena, the true nature of this subject / mind is inconceivable, beyond all dualistic conceptual elaborations, beyond all extremes & middle: ex. not inherently existent, not completely non-existent, not both together, not neither. This mind, although relatively functional / luminous / aware, it is empty of inherent existence; although empty of inherent existence, it is still dependently co-arisen & relatively functional / luminous / aware. Union dependent origination / relative functionality / clarity / luminosity / cognizance <==> and emptiness of inherent existence of the mind.)

Thus from the very time of emanation:

Objects of conceptual mind are instantaneous, °
[are] Assertions and denials of mere recalled cognition.
There are no in and out from the time that objects appear.
What is sought is produced by the seeker (subject), so it is taught.
So if one seeks oneself, one never will be found.

The instantaneous objects of conceptual mind

Are assertions and denials of mere recalled cognition.

No inner and outer exist from the time that objects appear.

What is sought is produced by the seeker, it is taught.

So if we seek ourselves, we never will be found.

The moment of attentiveness and cognitiveness with its affirmation and negation is the object before your subjective mind.

Merely a flash of presence it is neither outside nor inside.

What is sought is the seeker himself, deceived in his seeking.

That which is sought is never found by itself.

Whatever conceptions of mind have arisen, if they are searched for, they will not be found, since they are the seeker. However, by looking for ourselves, we will not find that either, since it is non-dual. If examined, “ourselves” are non-existent. Thus all conceptions are completely pacified.

f. Because it is primordially pure, it is without birth and cessation // Part 6 - Because it is primordially pure, it is without birth and cessation 

(i.e. This inconceivable self-arisen primordial fact -- the inconceivable Union of the Two Truths about the three spheres, about all dharmas -- is the true Ground and its inseparable displays. It is uncompounded, self-arisen, unborn, uncreated, unfabricated, unchanging, unceasing, spontaneous unobstructed, infinite, timeless, one in naturelessness, primordially equal, pure, perfect, divine, Buddha-nature, Buddhaverse, Dharmata, Suchness, Trikaya … It is not existing / something / eternalism, not non-existing / nothingness / nihilism, not both together / dualism, not neither / monism. It is the source of all dharmas in both samsara & nirvana, of the three spheres, of all apparent opposites, even of the Two Truths themselves. In the sense of the Union of the Ground and its displays; not as a pre-existing basis separate from its displays. This ‘Union’ is beyond all conceptual proliferations, beyond all extremes & middle. It is like a Big Indivisible Whole, but do not grasp at this view; it is beyond manyness and oneness, beyond any arising / birth & cessation / death of anything, any being, any display.)

This is the natural state (Ground), eternally unborn. °
The non-dwelling nature of mind, unobstructed and unceasing,
Groundless, rootless empty pervasion of the three times.
Ground of the ceaseless appearance of variety.

With neither things or qualities, how can it be eternal? (i)
Ceaselessly self-arising, how can it be nothing? (ii)
Neither dual (iii) nor non-dual (iv), it is inexpressible (i-iv).
Since here there is no existence, there is no recognition.
Its nature should be known to be primordial purity.

This is the natural state, eternally unborn.

The non-dwelling nature of mind, unobstructed and unceasing,

Groundless, rootless empty pervasion of the three times,

Is ground of the ceaseless appearance of variety.

 

With neither things or marks, it cannot be eternal.

Ceaselessly self-arising, it cannot be nothingness.

Also not both or neither, it is inexpressible.

Since nothing exists as “this,” it is unidentified.

Its nature should be known as primordial purity.

This genuinely real that has never come into existence

Is Mind-as-such, abiding nowhere, never ceasing,

An open dimension since throughout time it has no foundation or root.

In its unceasing thereness (appearance / presence) as the ground for the emergence of a variety (of things),

It is not something eternally existing, because it has neither substance nor quality,

Nor is it something eternally non-existing, because its self-presentation never ceases.

It is ineffable because it is neither these two nor their negation.

It cannot be grasped concretely because it cannot be established as 'this is it'.

Know its being to have been pure from the very beginning.

Because the naturally pure nature of mind is groundless and rootless, it is said to be empty. Since its arising is completely ceaseless, it is said to be appearance. Since, if examined, it has no things or characteristics, it is free from the extreme of eternalism. Since, as mere apprehension, it is ceaseless, it is free from the extreme of nihilism. Since there is no other third class which would be both or neither, there is nothing that could be identified as “this.” Except by mere expressions like “naturally pure” it is inexpressible. Such is wisdom unobscured by extremes. …
Since at that time it is changeless, therefore it is eternal.
The net of wrong conceptions is nothingness. Although it is divided into enlightened and other aspects ...

(i.e. Logic: Union of the three spheres [U3S] or Union of the Two Truths about the three spheres [U2T-3S]:
-
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.
-
{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]}
-
<==> {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.)

g. Be completely without accepting and rejecting (the Middle Way) // Part 7 - Being without any accepting and rejecting 

(i.e. Displays / appearances seem to arise from the Ground, but there is no real origination / production, duration / existence, cessation of any display / appearance. They appear but are empty, they are empty but still appear. No words can really describe the true nature of the Ground; we can only point to it, and use antidotes to refute all extreme views about it. It is beyond all conceptual elaborations, beyond all extremes & middle, beyond all description / conceptualisation & non-description / non-conceptualisation, discrimination / duality & non-discrimination / non-duality, causality / production & acausality / non-production, forms & non-form / matter-energy, space & omnipresence, and time & timelessness. So, there is nothing to accept nothing to reject ...)

Because this nature of mind is destroyed by trying to understand it:

If it should be examined, it seems to be non-existent. °
But if it is not examined, it always will be there.
Within this primordial essence whose nature is non-duality,
There is no conception of accepting or rejecting.
There is no good and evil; there is no hope and fear.
How could this exist by examining and analysis?
Shun the inconstant crowd of the mind of three times.

If it should be examined, it seems to be non-existent.

But if it is not examined, it is always there.

Within this primordial essence whose nature is non-dual,

There is no conception of accepting or rejecting.

There is no good and evil. There is no hope and fear.

How could this be by examining and analysis?

Shun the inconstant crowd whose minds are in the three times.

In the same way as it is not when investigated, so also it is not when not investigated.

Since in its primordial facticity which in itself is not a duality, 

Neither good nor evil, neither acceptance nor rejection, neither expectations nor fears, have any validity,

What is the point of dealing with it selectively and discursively?

Throughout time just do not stir up your mind's frenzy of searching.

If with many analyses and examinations we examine the mind, it seems that it does not exist. When unexamined, it does not exist either. Therefore it is natureless. Without accepting, rejecting, hope and fear, be at ease like a destitute bhramin who has gotten an elephant. As for the instruction of being naturally in that state of non-aggression without view, thought, examination, memory, and wish, ...


E. There is no realization by the words of the doctrine // the doctrine is not realized by words 

a. It will not be realized by those who manifest pride // Part 1 - It will not be realized by those who manifest pride 

(i.e. The biggest obstacle on the path is the ego who wants to seek the good and discard the bad, to understand & teach others his views, to realise the ultimate for personal gain, to be liberated and save all others … to be smarter & superior than everybody else. Only a mind free of accepting & rejecting, affirming & negating, seeking & abandoning, coming & going, doing & non-doing, conceptualising & non-conceptualising, discriminating & non-discriminating, good & bad, self & others, samsara & nirvana, has a chance of spontaneous success. Enlightenment is not about fighting & better discrimination (accepting this while rejecting that) but about ‘letting it be’, mindfulness and ‘direct realisation’ of the true nature of apparences as they arise -- self-liberating them into the Ground; about realising that they are primordially equal, pure, perfect, divine. The ego simply cannot progress on the path and realise the true nature of Reality as it is here & now; it is against its nature.)

Now there is the teaching that those who evaluate the Dharma merely verbally will not realize its meaning as it truly is. Keeping track of whether the reason applies to the subject, forward and reverse pervasions, and what kinds of things agree or do not agree with the reason, we are motivated by individual conceptions and kindle erroneous kleshas, so that a bonfire of many sufferings blazes up. Skillful at burning away the being of themselves and others, such beings manifest pride like a mountain,

The mind of relationship with complexities and concepts. °
Is moved, as if by an always blowing blasting wind.
Though a mind like this will have no realization,
Bodhicitta not coming or going, taking or leaving,
Is the all-creating essence of undefiled wisdom,
By resting in that way, that is how it is seen.

Mind turbulent with the husks of reasoned complexities

Stirred up as if by the wind, will have no realization.

Bodhicitta not coming or going, taking or leaving,

Is the all-creating essence of uncorrupted wisdom.

By resting in that way, that is how it is seen.

While there is no understanding when the mind agitated by the chaff of the rationalist's propositions

Is disturbed and moves like the wind,

There is the vision of reality as it is

When the potential for limpid clearness and consummate perspicacity,-

That is unconcerned with negating and affirming, coming and going-and

This very fact of untainted pristine cognitions, all-creative,is left to itself.

Conceptual examination spreads a thousand great nets of complexities that have nothing whatsoever to do with Dharma. Dharma and the natural state of mind are primordially pure. Nothing needs to be established or cleared away.
Enlightenment, bodhi in Sanskrit, in Tibetan is jangchub. Eternally undefiled, it is pure, jang. With qualities eternally complete, it is perfect, chub. Arising ceaselessly without obstruction, it is called the mind, citta, sem, of enlightenment, bodhi, jangchub, that is bodhicitta, jangchub sem. …
Since all dharmas are naturally non-dual and pure, when we see their essential naturelessness, we know how things really are. When we realize that the nature of mind has no coming and going, kleshas neither arise nor cease. There are neither abandoning or antidotes. The kleshas are pure as they are.
Being liberated by seeing the pith, does not depend on abandoning any objects. By knowing the nature of the objects in a dream and the one who grasps them, they are self-liberated. Though others might like to be liberated after abandoning objects, the mere appearance of objects and mind does not bind. However, anyone attached to them is grasped by bondage. …
Mere appearance, since it is without the essence of assertion and denial, does not produce attachment. From merely realizing the unborn essence of mind as what was there from the first, the mind will no longer produce conceptualizing and analysis. Even if conceptualizing and analysis are produced, they are not outside of the previous essence, and there is no belief in or attachment to complexities.
The theories of arrogant people who conceptualize the meaning in mere words have little grasp of how things are. By such knowing who can be satisfied? Those who have deteriorated because of not knowing dispute the Dharma and put faith in complexities. They are far from suchness. …
In entering the profound essential meaning, do not hope for enlightenment from merely verbal doctrines of Dharma or mere logical husks and peels. Of the two kinds of philosophical conceptions philosophical conceptions of borders of classes are the words of ordinary beings due to untrue and erroneous attachment to true existence.
Philosophical conceptions of doctrine are those of all the traditions of exponents of real things, because they make exaggerated assertions about these natureless phenomena.

b. Part 2 - There is no realization by the divisions of doctrine 

(i.e. There is no inherent / universal / absolute view / truth, path / method, fruit / goal, doctrine / vehicle, only possible temporary imperfect adapted skillful means / antidotes. If they are not adapted to each case then they will not be accepted or efficient enough. The Ground is beyond all physical / body, conceptual / speech, mental / mind fabrications, beyond all conditioning / karma. So, these cannot be used to express the inconceivable. That doesn't mean we have to reject them and hope to be like a simple rock. It means not grasping them, not getting attached to them, not becoming slave to them, not thinking they are inherent / universal / absolute. Our body, speech & mind, our five aggregates, are all we have to help us progress on the path. Rejecting them would be suicide. We just have to be aware of their limits.)

Therefore, in this case,

Here what use are many kinds of different doctrines
Or, likewise, a multitude of thoughts, expressions and concepts?
Within the true meaning are neither “established” or “unestablished.”
It has no limit or center, no divisions of vehicles.
Completely pure like the sky, without any partial bias,
When, within this state, there come to be confusions
Of mentally imputed existence and nonexistence,
How can what is inexpressible be explained?
We only exhaust ourselves in that which has no meaning.

What is here the use of various philosophical systems,

Of thought, words, and notions?

The absolutely certain has nothing to do with proofs and non-proofs;

It has neither a periphery nor a center, nor do the divisions into spiritual pursuits apply;

Pure like the sky, it is not disrupted nor biased.

Since it is distorted when investigated by the intellect with its categories of existence and non-existence,

How can that which cannot be expressed in words, be explained in words?

One only wears oneself out with what is meaningless.

The nature, mind itself, the way things really are, transcends speech, thought and expression. Therefore, it cannot be realized by the thoughts and expressions of doctrine. Since it has no duality of established and nonestablished and no center and limit, it cannot be classified as a “doctrine.” The manner of the sky-like nature is completely unlimited. That is, it does not fall into partiality. …
Trying to think about this that is unthinkable by conceptual mind is confusion. For this there are no words and letters. …
As this is inexpressible and cannot be explained, it excludes natures that can be expressed in words. …
Thus all dharmas should be known as peace, pure of nature, and beyond the natures of complexity.

c. Part 3 - An example of how by analyzing the unestablished ground it is not realized 

(i.e. So, it is unproductive to compare views, methods, goals, doctrines and feel superior because ours is supposedly better. It is just an exercise for the development of the fearful ego. Since the Ground is inconceivable, there is no absolute basis for argumentation.)

Therefore, like arguing whether an utpala lotus in the sky is blue or yellow, why argue about the nature without center or limit? To take one phenomenon as an example,

Just so, in the middle of space, some one might imagine
A pristine pleasure garden, adorned with flowers and fruits,
With flowing waterfalls, and then begin to argue
About its divisions, and classes that do and do not accord.

It is like quarreling about what agrees or does not agree

With the qualities someone imagines to exist in

A park with many flowers, fruits, and waterfalls

In the middle of the sky. 

All the evaluations of each one’s doctrine are like having postulated a pleasure garden in the sky that fits with one’s ideas, and then getting into arguments about what its according and non-according classes are.
Having become arrogant about such generalities about knowables, in their individual speculations about things and non-things and so forth, people make up a heap of distinctions, about the ground, form, and so on. Since none of these external natures can really be established, their minds just evaluate things in terms of their own superimpositions.
Within groundless confused appearance, such doctrines, with their grounds of distinction, are nothing but obscuring false conceptions. Don’t do this. …
The nature like the sky should be realized to have an essence without divisions.

d. Part 4 - The instruction about defilement by mind-made meditation 

(i.e. Ultimately there is no real goer, going / path, and destination / attainment / enlightenment / nirvana. No real purifier, purification, defilements to purify. Everything is primordially equal, pure, perfect, divine here & now.)

Therefore, as for the phenomena of incidental obscurations or obscurations of the nature:

Within the purity of the spotless nature of mind,°
Artificial defilements never will be seen.
Here why should we speak of development and perfection?
In meditative purity, defilements are exhausted.

Within the pure and utterly spotless nature of mind,
Artificial defilements never will be seen.
Here why should we practice development and perfection?
In meditative purity, defilements are exhausted.

The pure Mind-as-such, stainless in every respect,

Is never seen by the stains of the fictions (about it).

What is the point of practicing the Developing and

Fulfillment Stages (supposedly) concerned with it?

That which is itself lucid concentration is merely vitiated by cultivating it.

By looking for complexities of developing and perfecting within the primordial spontaneous presence of the nature, the essence without accepting and rejecting will not be seen. Pass the pass into the self-completed great perfection. …
Similarly within the nature there are also no path, meditation, and so forth. ... 

(i.e. Since In emptiness (U2T) everything is beyond all opposition / relation / duality <==> then everything is primordially unborn / uncreated / unfabricated / unchanging / unceasing / spontaneous / unobstructed / equal / pure / perfect / divine / Buddha-nature / Buddhaverse. So there is nothing, no defilements / obscurations, to purify, no real purification, no real development & perfection stages. Just let it be! Be mindful and realize the true nature of Reality as it is here & now.)


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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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