Thursday, December 24, 2020

Realising the Ground free form all extremes - Longchenpa - Part 2 - 041B

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Finding Comfort and Ease in the Nature of Mind
by Longchen Rabjam -- Part 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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F. Passing the pass 

a. Passing the pass into the nature as limitless as space // Part 1 - Passing the pass into the nature as limitless as space

As for passing the path into the single nature, as limitless as space:

Within the primordial purity of the nature of mind (within the Ground / U2T), °
Without (rejecting) abandoning, antidotes, separation or attainment,
Objects of meditation are superfluous.
Without (accepting) outer grasping or inner fixation abandon clinging.
Without any grasping of "this," let us cut through attachment.
Without success or failure, abandon hope and fear.

Within the primordial purity of the nature of mind,

Without abandoning, antidotes, separation or attainment,

Objects of meditation are superfluous.

Without outer grasping or inner fixation, abandon clinging.

Without any grasping of “this,” let us cut through attachment.

Without success or failure, abandon hope and fear.

Since in Mind-as-such, pure in itself since the very beginning

There is nothing of rejection and what aids rejection, nothing from which it is freed and nothing that can be reached, quit your preoccupation with it.

Since there is no without nor within, nothing apprehendable nor any apprehending, give up your intentions about it.

Since it cannot be grasped as 'this is it', put an end to your desire for it.

Since there is no obtaining nor non-obtaining, dismiss any speculations and fears.

Within the primordially enlightened nature of mind, there is now nothing to purify, so attachments of accepting and rejecting are unnecessary. … Since outer and inner grasping and fixation do not exist at all, do not cling. … Since within unity there is nothing to call “this,” destroy the coils of attachment. … Also it says that there are neither success nor failure.

(i.e. In emptiness (U2T), everything, all dharmas, the three spheres -- subject / mind, relation / action, object / phenomena --, is like transparent, primordially unborn / uncreated / unfabricated / unchanging / unceasing / spontaneous / unobstructed / equal / pure / perfect / divine / Buddha-nature / Buddhaverse. There is nothing to accept / grasp nothing to reject / abandon in absolute terms ... outside (objects / phenomena), inside (subject), or between (relation / action) … So, whatever arises, just Let it be; be mindful here & now and directly perceive / realise their true nature & dynamic.)

b. Passing the pass into the unity of the sky at the very moment of realization // Part 2 - Passing the pass into the unity of the sky at the very moment of realization

In insight which is fundamentally without change, °
How can the different conditioned phenomena ever arise?
That very arising is liberation from the beginning.
Dharmakaya is one, like water and its waves (U2T). (not many, not one, not both together, not neither)

In insight that is fundamentally without change,

How will conditioned phenomena ever arise as different?

Their very arising is liberation from the start.

Dharmakaya is one, like water and its waves.

In whatever observable quality something may present itself, due to various conditions

In the intrinsic cognitiveness of Being that does not step out of, nor turn into, something other than itself,

This presentation is free in its very presenting itself.

Like water and its waves, it is the one overarching reality in its experience as founding stratum of meaning.

Within the changelessness of our own minds, whatever instantaneous phenomena of joy and sorrow, happiness and suffering and so forth may arise are ungraspable. They liberate themselves with no need of other antidotes. As for instantaneous self-liberation without before or after … 

(i.e. Abiding in the Inseparability /  Interdependence / Harmony / Union of the Two Truths = Union waves & ocean = Union sky & clouds = Union relative & absolute = Union impure & pure. It is not about accepting one and rejecting the other. Realising the true nature & dynamic of something purifies / liberates it.)

c. The conceptual mind of assertion and denial disappears // Part 3 - Passing the pass into freedom from viewed (object) and viewer (subject)

Moreover, the experience arises like this. When the conceptual mind of assertion and denial arises:

When anything is viewed, the viewer's essence is lost. °
Objects and the directions, when sought will not be found
(emptiness of inherent existence of the object because dependent on the subject / mind).

The seeker (subject) too is not perceived in simplicity (on the Ground).
Without an object of action, the actor does not exist
(emptiness of inherent existence of the subject / mind because dependent on the object).

When anything is viewed, the viewer’s essence is lost.

Objects and the directions, when sought will not be found.

The seeker too is unperceived in simplicity.

Without an object of action, an actor does not exist.

When it is seen somewhere, the seer leaves his place 

But does not find it by searching for it. It is not in any place or any direction.

The seeker himself is not observed and is inaccessible to any proposition.

There being no creator, there is nothing to create for him. 

Viewing this arising, when we try to reject the watcher (subject) and leave things (objects) as they are, while we are looking for something to reject, not only are there no directions, places, and objects; but the borderless, all-encompassing seeker (subject) is not perceivable either. There is no trace of anything we could affirm or deny, no reference points at all. … That is what encountering it is like.

(i.e. Meditation is realising the Union the three spheres -- subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired --. The three are like a Union of being empty of inherent existence (2nd truth -- emptiness of inherent existence, not real existence) <==> and being inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving (karmic cycle), co ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms: not this, not non-this, not both together, not neither -- (1st truth -- conventionally dependently co-arisen relatively functional impermanent appearances, not complete non-existence). Appearing but empty, empty but appearing. On aspect / truth implies the other (<==>). This is the Union of the Two Truths about the three spheres. This is the Middle Way free from all extremes & middle. Extremes like subjectivism, objectivism, relationism / p-rocessism ...)

d. In encountering the ground, there is nothing to be viewed // Part 4 - Passing the pass into there being nothing to look at when encountering the ground

At that time, the indivisible space of the nature of mind is spontaneously present realization. As to what it is like, when the self-existing throne of dharmakaya is attained, taking as an example the autumn sky:

Reach the primordial state that is spotless like the sky. °
Without its opposite, resting, how can anything go?
When exhaustion has been reached, there also is no coming.
Nobody (subject) looks (action) at nothing (object), so where could we ever be?

On reaching the primal state that is spotless like the sky.

There is no place to go back to. Now where is there to go?

When exhaustion is reached, there is no where else to come to.

What am I that is never seen by anyone?

Having come to this primordial sphere, spotless like the sky,

There is no place for you to go back to, and where will you go to now?

You have reached a point at which everything is over; there is no further arriving.

Where am I that I am not seen by anyone?

That is a vajra song revealing realization without center or limit. Whatever arises is liberated into space like a dispersing cloud. This is the realization arising at that time. By mixing the primordial space of the nature of mind and self-arising, self-liberated wisdom of that, the nature of mind is irreversible from the natural state. We reach the level of the exhaustion of dharmas. This is liberation from the perilous defile of knowledge of assertion and denial, that grasps at things and characteristics. Now we have reached the stream of dharmata where we are supposed to go. This is called “having no place to go.” Yogins who reach such a state transcend the objects of confusion. They do not enter the city of samsara. They reach the ground like the sky. The nature of their minds encounters space. The three gates are effortlessly liberated. They are like clouds disappearing into space. They are purified into the primordial ground of fixated conceptualization. These yogins see what they are. This is the time when they are certain of the meaning which those of lesser fortune cannot see, even if it is explained to them. … The time of encountering it is like that.

(i.e. This Ground is not a something, not a nothingness, not both together, not neither. It is not One, not many, not both together, not neither. It is not a subject, not an object, not a relation / process / action, not two or three of those, not none of them. In it, nothing comes, stays and goes. In it there is inherent subject, object or relation / action. It is indescribable / inconceivable. It is beyond all conceptual elaborations, all extremes & middle. But, still, we can point to it using 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.)


G. The conviction of realization 

If this is known, we have a need for nothing else. °
Buddhas are nothing now, just as confused as we are.
There are no questions. Rootless mind is gone.
No reference points, no grasping "This," and nothing certain.
Relaxed and even, letting go into unity (Union of the Two Truths, Union of opposites, Union of the three spheres).
Having realized this, here is the song that is sung.
‘By the rising of Drime Ozer it goes forth from the teaching.’

If this is known, we have a need for nothing else.

Buddhas are nothing now, just as confused as we.

There are no more questions. Mind’s ground and root is gone--

No reference points, no grasping “this,” and nothing certain.

Relaxed and even, letting go into unity,

Having realized this, here is the song I sing.

‘Having taught by the rising of Spotless Rays, now I am gone.’

If you know this, you are no longer in need of anything else,

And those who have become free have, like me, cut through deceptiveness.

I have no questions now; the ground and root of mind is gone.

There is no prop, no grasping, no certitude, no 'this is it'.

There is continuousness, uninterruptedness, wideness, overarchingness.

Having understood it thus, now I sing:

I, Dri-med 'od-zer ('the sun's spotless rays'), have pointed out (this) with my coming (rising) and have gone.

All doubts about the natural state are resolved. This is the time of no further aspirations. Other liberated yogins have the same realization we do. So now, beyond this absence of doubts and questions, no one has anything to teach us. …
That is what it is like.
The former well-ordered sequence of view, meditation, and action, depends on higher and lower stages like a flight of stairs. Its customary attitude regards yogins as higher and lower. Now the mind that asks questions about this is scattered, seeming to lose its ground and root. It finds no reference point at all. Whatever arises is ungraspable, as if one were drunk. Appearances are unrecognizable, as if one were a little child. With no orderly plan of action, all at once everything is on the same level, and we are naturally, alertly at ease. Without any reference point to lose, there is fundamental oneness beyond grasping. The phenomena of excellence arise within us. …
This is when that happens. What arises arises as dharmata. When we reach the ground of confusion, it turns out to be pure, objectless wakefulness, like the space of the sky. All karma and conditionality are liberated.
This is when it happens. Whatever is done is liberated into no reference point. By the arising of the power of non-fixation, there is neither bondage (samsara) or liberation (nirvana). …
Becoming god-like, we sing a song of the manifestation of the nature of mind, self-arising wisdom. This is the natural state beyond existence or non-existence of the natural state. We realize the pith, the great limitless impartiality. With the rising of the thousand-rayed spotless disk of the sun, the world of good fortune is made to appear. Luminous mind is revealed as the lotus pond called liberation. We should know, “I have gone to mahasukha, the level of Samantabhadra.”

(i.e. Realising this is the liberating factor.)


H. The primordial liberation of appearance and mind // The explanation of the primordial liberation of appearance (object) and mind (subject) (and relation / action)

a. The first (The nature of appearances and of the mind) // Part 1 - Passing the pass into the great perfection

1. The teaching of the emptiness [U2T] of apparent objects // a. The emptiness of apparent objects

Told now is the instruction of appearance and mind as primordial liberation that passes the pass into the nature of the great perfection:

KYE HO my friends, look at apparent objects (1st truth). °
They are all the unborn. They are empty (2nd truth) and equal.
Even though various [many] images rise within a mirror (not one),
The surface of that mirror is really only one (not many),

Kye ho, my friends, look at apparent objects.

They are all the unborn. They are equal In emptiness (U2T).

Though various images may rise within a mirror,

They are the mirror surface, one in being its brightness.

Friends! look at the objects in their thereness (appearance / presence).

All of them are alike in never having come into existence and in being an open dimension.

However varied the images may be that appear in a mirror,

They are the same in being the brightness of the mirror's surface.

When reflections arise in a mirror, there is really nothing there but the radiance of one bright mirror- surface, but still these [multiple] forms appear. So all the dharmas of samsara are nothing other than the nature, emptiness [U2T]. ...

(i.e. This verse is about the object; the next verse is about the subject. But those two/three should be treated exactly the same way because the three spheres are inseparable -- a Union of being co-dependent / co-evolving <==> and empty of inherent existence.)

(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]}
-
<==> {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]}
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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.)

2. The projecting mind [/ subject] is [also] emptiness [U2T] // b. The projecting mind is emptiness

At the time of experiencing the naturelessness of all dharmas, as for appearances:

If we look at the mind (subject) that has projected this, °
Mind is free from any affirming or denying.
Just as clouds in the sky arise and disappear,
The non-dual miracles of space are purity.
This is the spotless nature that is the primordial buddha.
This is uncreated self-existing dharmata. (the Ground)

If we look at the mind projecting these distinctions,

Mind, like space, is free from affirming or denying.

Just as clouds in the sky arise and disappear,

The non-dual miracles of space are purity.

This is the spotless nature that is the primordial buddha.

This is self-existing unmade dharmata.

Look hither at the mind that introduces the distinctions.

Mind is like the sky, independent of all affirmation and negation;

Clouds may appear and disappear in the sky, 

But the sky's magic remains not-two and pure.

So also it is

With primordial Buddhahood, spotless in itself;

It is uncreated, spontaneously present meaningfulness.

Awareness, producing the view, is liberated from projecting objects. The phenomena of object- appearance are purified in non-fixation. When clouds fade away after arising in the sky, they go nowhere but into space. Self-dissolving, they become invisible. As awareness is liberated from projecting objects, the three times, too, go into the space of realization. … All dharmas first arose from or in the space of the unborn. Now they remain there. In the end, they will be liberated back into it. Awareness of what arises also first arose from the empty nature of mind. In the present it remains there. Finally it will cease there. That is how it should be known. The nature like that is the nature of primordial buddhahood. 

(i.e. This verse is about the object; the previous verse is about the object. But those two/three should be treated exactly the same way because the three spheres are inseparable -- a Union of being co-dependent / co-evolving <==> and empty of inherent existence. Same conclusion as above.)

(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.)

3. Body (objects) and mind (subject) are non-dual emptiness // c. Body and mind are non-dual emptiness

Thus,

There is neither object or primordial purity. °
There is no receiving and there is no letting go,
No bias or partiality, no negation or affirmation.
What appears has no true existence; what rises is emptiness.
All is equality, free from all reference points.

In primordial purity, mind and object are not two.

There is no receiving, and there is no letting go,

No bias or partiality, no negation or affirmation.

What appears has no true existence; what rises is emptiness.

All is equality, free from any reference point.

In what is pure from the beginning, where object and mind do not exist as two,

Rejection and acceptance do not obtain as two, nor is there affirmation nor negation concerning partial aspects.

Whatever is there has no independent reality, and what presents itself is the open dimension of Being;

The fact that everything is the same (in its Being) means that it is independent of any support.

Apparent objects and fixation-producing awareness appear while neither of them exists, as they do within a dream. They are known without accepting and rejecting or affirmation and denial. … Whatever appears is empty of true existence, like the water in a mirage. When this is known, the essence of the reflection-like equal appearance of all dharmas should be trained in as mind without reference point.

(i.e. Logic: Union of the three vajras [U3V] or Union of the Two Truths about the three vajras [U2T-3V]:
-
{The three vajras -- body / physical fabrications, speech / conceptual fabrications, mind / 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.)

4. External objects are uncertain and mind (subject) has no reference points // d. External objects are uncertain, and mind has no reference points:

External:

Objects are uncertain, appearing in various ways. °
In the great impartiality, mind (subject) has no reference points.
So the nature of mahasandhi should be known.

Objects are uncertain, appearing in various ways.

In the great impartiality, mind has no reference points.

That should be known as the nature of the great perfection.

In the same way as thereness (appearance / presence) is varied, there being no certainty as to (what is to be) object,

So also the intellect is without specific contents and has no limits.

Know this to be absolute completeness.

Appearances are not ascertained as any one particular thing, but seem to be a variety. The awareness that fixates them also has no reference points. Everything is liberated as the partless singularity of the great perfection ...

(i.e. In the previous verse, subject & object are treated separately. But those three spheres should be treated together because the three spheres, or three vajras, are inseparable -- a Union of being co-dependent / co-evolving <==> and empty of inherent existence. Same conclusion as above.)

5. The reason for these // e. The reason for these

As for establishing the reason:

Within the world of dharmas of samsara and nirvana, °
The dharmas of the past are equality without concept.
The dharmas of the future are unborn equality.
The dharmas of the present are non-dwelling equality.
The three times are timeless as equality with no ground.
All there is was always eternally complete.

Within the world of dharmas of samsara and nirvana,

The dharmas of the past are equality without concept.

The dharmas of the future are unborn equality.

The dharmas of the present are non-abiding equality.

The three times are timelessness, as equality with no ground.

Everything was always naturally complete.

Thus as to the whole of thereness (appearance / presence) and fictitiousness (illusory nature), Samsara and Nirvana,

Things of the past are the sameness (of Being) in their no longer being seen;

Things of the future are the sameness (of Being) in their not yet having come into existence;

Things of the present are the sameness (of Being) in their not staying on.

The three aspects of time as well as no-time are the sameness (of Being) in their having no foundation or root.

Everything is the reach (of Being) complete from the very beginning.

As for this five-fold equality:
Since all dharmas are equal, they should be known to be without accepting and rejecting, and good and bad.
These dharmas of the phenomenal world are equal in that once they are gone, they will not return. Since future dharmas have not arisen, they are equal in not existing anywhere.
In the present they are equal because, if the apprehension that identifies inner and outer essences is examined, none are found.
Yet equally, when unexamined, they appear.
---
The three times are related by none of them being established in time. Since they are groundless, they are equally empty.
Because all things are unborn, they are also equal as the perfection of prajña. Their duration and cessation, from the time they appear, are similarly equal in not being established as anything whatsoever.

(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.)

6. The changeless nature of mind // f. The changeless nature of mind

Then regarding this,

The phenomenal world (objects) that consists of samsara and nirvana °
Is nothing but an image reflected in the mind.
The nature of that mind (subject) is the great space of dharmadhatu.
The nature of that space is changeless throughout the three times.
That changeless nature was nirvana from the start.
This fundamental enlightenment is Samantabhadra.

The phenomenal world that consists of samsara and nirvana

Is nothing but an image reflected in the mind.

The nature of the mind is the great space of Dharmadhatu.

The nature of that space is changeless by the three times.

That changeless nature has been nirvana from the start.

That fundamental enlightenment is Samantabhadra.

thereness (appearance / presence) and fictitiousness (illusory nature), Samsara and Nirvana, are images of the mind; 

This mind itself is the continuum of experience as vast as the sky;

This sky itself, throughout time, does not step out of

itself or turn into something other than itself;

This unchangingness itself is primordial Nirvana:

As Being it has remained limpid clearness and

consummate perspicacity - Samantadhadra.

(i.e. The Great Perfection: the three spheres are the inseparable three kayas / Trikaya / Buddha-nature / Buddhaverse / Nirvana here & now.)

(i.e. Logic: Union of the three kayas [U3V] or Union of the Two Truths about the three kayas [U2T-3V]:
-
{The three kayas -- subject / mind / dharmakaya / Buddha, relation / action / speech / sambhogakaya / Dharma, object / body / nirmanakaya / Sangha -- 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.)

b. Second section // Part 2 - Being encompassed in and perfected as the great miracle

1. Inseparable [Union] appearance (1st truth) and emptiness (2nd truth) are primordially the same (the Two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither) // a. Inseparable appearance and emptiness are primordially the same

Therefore, all dharmas are primordially and universally included in and perfected as the wondrously- arisen nature of the great perfection:

Inseparable and primordial appearance and emptiness. (Union of the Two Truths) °
Simplicity without perception of either one or many.
(not different / many / dual, not identical / one / non-dual, not both together, not neither)
With neither bias or partiality, all is equal,
Equal appearance and emptiness; equal in truth or falsehood.
Existence is equal and non-existence is also equal.
This is equality transcending all extremes,
The single state of the space of primordial purity.

Inseparable and primordial appearance and emptiness

Are simple, without perception of either one or many.

With neither bias or partiality, all is equal.

It is equally appearance and equally emptiness;

It is equally true and equally it is falsehood.

It is equal in existence and equal in nonexistence.

Also it is equal in transcending all extremes,

In being the single space of primordial purity.

This primordial range, in which thereness (appearance / presence) and openness (non-dual emptiness) are indivisible,

Is not objectifiable as one or many; it is independent of the propositions about it.

This self-sameness and equality of all that is, having no fragmentation nor segmentation in it,

Remains the same as thereness (appearance / presence), the same as openness (non-dual emptiness), the same as truth, the same as falsehood,

The same as existence, the same as non-existence, the same in transcending every limitation.

It is the one continuum, the reach and range that has remained pure from the very beginning.

All dharmas are non-dual appearance/ emptiness beyond complexities of one and many, like space. There is nothing solid and definite to them at all.
Really equality like space, appearances are all equally like reflections in a mirror. They are equally[1] emptiness, in having no intrinsic identity of their own. From the viewpoint of confused mind, they are equal in truly existing only in the sense of having causal power. For example, either a form or a reflection can produce form-grasping awareness within the eye-consciousness. They are equally false, in that their natureless state is confused appearance, like the hallucinations created by eating dhatura plants.
They are equally existent, as emanations exhausted in their mere appearance. They are equally non- existent, since their nature is not established, like water in a mirage. They are equally beyond extremes, like pure space. They are primordially equal, as the space of dharmata beyond division or clearing away, which is without example.

(i.e. Logic: Union of two opposites [Uopp] or Union of the Two Truths about two opposites [U2T-opp], ex.
Union of existence & non-existence [Uopp], or Union of the Two Truths about existence & non-existence [U2T-opp],
Union of identity & difference [Uopp], or Union of the Two Truths about identity & difference [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. existence & non-existence, identity & difference, the two truths themselves -- conventionally dependently co-arisen relatively functional impermanent appearances (not complete non-existence) and emptiness of inherent existence (not real existence) -- 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.)

2. All mentally imputed labelings (1st truth) are empty of essence (2nd truth) (and vice versa. Union of the Two Truths: Union co-dependence with the mind <==> and emptiness of inherent existence.) // b. All mentally imputed labelings are empty of essence

Thus,

All that the mind examines (1st truth -- appearances) is empty of any essence (2nd truth -- emptiness of inherent existence). °
Names are inflated myths of individual essence, (merely labelled / imputed / conceptualised by the mind; co-dependent with the mind)
Supposedly to be found in this temporary world.
There is neither true nor false, no connection (relation / action) of body (object) and mind (subject)
One does not cover the other. There are neither subject nor object.
(Union of the Two truths about the three spheres)

All that is labeled by mind is empty of any essence.

Names are arbitrary, and intrinsic characteristics

Of individual things are only exaggeration.

There is no true nor false, No grasping and fixation,

No connection of mind and object. One does not cover the other.

All that is postulated by the intellect is devoid of any substance;

Names are incidental; essences are imputations.

Truth and falsehood do not exist as two; objects and mind have no relationship.

The one does not shroud the other-there is no apprehendable (object) nor apprehending (subject).

The doctrines of the skandhas, dhatus, and so forth are explained to be mere mental imputations (like objects co-dependent / co-emergent / co-evolving with the subject / mind). Mentally imputed dharmas do not exist, and so they are empty of essence. All imputations of names have no reality, internal or external. They are incidental and unestablished. The imputation, “This is a real object that is a specifically characterized phenomenon” exhausts itself as mere name and conceptual picture. Though imputed objects have been maintained to be like a fire arising from kindling, like fire in a dream, the natures of these apparent forms of confused habitual patterns are not established. All appearances of the confused viewpoint of samsara are mere superimposed projections. In that sense, from the time such objects appear, they are equal in being only false.
However, if we analyze apparent objects and the awareness that fixates them, there are neither truth or falsity. Object and perceiver (subject) are like space. There are neither related object nor relationship (relation / action), and so relationship is not real. There is nothing that has anything to do with anything else. Not only does relationship not exist, but though general and particular, are set forth by the mind, there are no universally characterized or specifically identifiable phenomena. Therefore, general and particular characteristics are equally either not imputable, or by being imputed, they neither add or subtract anything, because these characteristics are equal.
So what if relationship and the fixated objects of grasping and fixation are shown by analysis not to exist? Then all the fixations of fools are confused. A small child has no such superimposed doctrines and distinctions, but later becomes accustomed to projecting obscurations drawn from doctrines of bad learning. ...

(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.)

3. Since mind (subject) does not emit (relation / action / causality / production) anything (object), objects do not arise (no real origination / arising / production, duration / change, cessation) // c. Since mind emanates nothing, no objects arise.

As for the example of the instruction of not fixating this non-relationship:

Just as various forms appear within a mirror, °
Phenomenal objects rise in the space of sense awareness (subject).
By grasping them we feel desire and aggression.
Then there is the confusion of the samsaric world.
Bring them all together, not projecting the mind. (not different / two)
No objective phenomena arise within the mind (not the same / one).
Being essenceless (emptiness), they do not exist as two (or one, or both together, or neither).

Just as various forms appear within a mirror,

Phenomenal objects rise in the space of sense awareness.

By grasping them we feel desire and aggression.

Then there is the confusion of the samsaric world.

If there is close attention, mind is not projected.

No objective phenomena will rise within the mind.

Being essenceless, they do not exist as two.

Just as in a mirror an image will appear,

So in sensory cognition an object's observable quality will arise;

By apprehending it (as something) you go astray into a fictitious world of attachment and aversion. . .

If you look closely you will find that the mind has not gone out to the object 

And the object's observable quality has not arisen in the mind.

Because neither has anything to it, they cannot be established as two.

If a short passage about the well-known example is added to make this easier to understand, when the reflection of a face appears in a mirror, do one’s face and the reflection become two? Or is the reflection an object that appears to be like the face, while not going out of the face? Like that, as for appearance of various things in the individual faculties of the six senses, mind does not project itself outward as an external object. Nor do such objects appear within the phenomenal apprehension of sense awareness. The face does not project itself outward and become the appearance in the mirror; but the reflected face or phenomenon there is known to be like it.
When phenomena arise, the way they are grasped by mind is samsaric confusion. If these objects are analyzed, mind is not externally projected, and the external phenomena allegedly apprehended do not “arise internally” and exist in that way.
The mind of phenomenal arising is not established externally, internally, or in between. Then the fixator of these phenomena does not exist either. If those phenomena are analyzed, they are essenceless, because what arises is unestablished. Phenomena, object and perceiver are all things that could not possibly be established.

(i.e. In emptiness (U2T), everything, all dharmas, the three spheres / vajras / kayas / gems -- subject / mind / dharmakaya / Buddha, relation / action / speech / sambhogakaya / Dharma, object / phenomena / body / nirmanakaya / Sangha --, or the Two Truths themselves, of the apparent opposites in any duality, are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. One is not the basis of the others. One doesn’t cause / produce the others. One does not arise from another. We cannot reduce everything to either of them alone or in combination. The same for the body, speech & mind. The same for the three kayas. The same for the three Gems. The same for the Two Truths. This is the Middle Way free from all extremes & middle.)

4. Since object and mind (subject) are 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), they are self-liberated (beyond all discriminations / opposition / relation / dualities, beyond all conceptual elaborations, beyond all extremes & middle; nothing to accept nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively) // d. Since object and mind are natureless, they are self-liberated.

Appearing like this:

Objects all are one because they are without an essence. °
All theories are one because their objects cannot be grasped.
Appearance (object) and mind (subject) are not two, but one primordial purity. (Simplicity without perception of either one or many: not two, not one, not both together, not neither)
There is no need for analysis or examination.
They are a single fundamental liberation,

Objects all are one in that they have no essence.

Theories all are one, as their objects cannot be grasped.

Appearance and mind are not two, but one primordial purity.

There is no need for analysis or examination.

They are a single fundamental liberation,

All the objects are one and the same in not having an essence, and

All the intellects are one and the same in not being apprehendable in the concrete;

thereness (appearance / presence) and mind do not exist as two: they are one and the same in being pure from their very beginning.

There is no need to select and go discursively over the one or the other.

They are one and the same in their freedom that has been their ground.

As the various things in a dream occur within a single state of sleep, all apparent variety is one in naturelessness. As appearances seem to arise continually, thoughts are one in their state of having no identifiable essence, just as waves are one in being states of water. Just as obscured vision is one with the eye-awareness that grasps it, appearance and mind are one within non-dual dharmata. Requiring no examination or analysis at all, transcending examination and analysis, the nature of this pleasure garden in the sky is taught to be that of the sky itself.

(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 for all dharmas, no exception at all. Everything is then purified / self-liberated (beyond all discriminations / opposition / relation / dualities, beyond all conceptual elaborations, beyond all extremes & middle; nothing to accept nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively) on the Ground. Everything is perceived as the perfect Ground -- 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.)

(i.e. Logic: apparent conceptual opposites like difference & identity / sameness, separation & union, manyness & oneness, duality & non-duality, continuity & discontinuity, permanence & impermanence, dependence & independence, etc., 

(i.e. Logic: Union of two opposites [Uopp] or Union of the Two Truths about two opposites [U2T-opp], ex.
Union of difference & identity [Uopp], or Union of the Two Truths about difference & identity [U2T-opp],
Union of separation & union [Uopp], or Union of the Two Truths about separation & union [U2T-opp],
Union of manyness & oneness [Uopp], or Union of the Two Truths about manyness & oneness [U2T-opp],
Union of duality & non-duality [Uopp], or Union of the Two Truths about duality & non-duality [U2T-opp],
Union of impermanence & permanence [Uopp], or Union of the Two Truths about impermanence & permanence [U2T-opp],
Union of continuity & discontinuity [Uopp], or Union of the Two Truths about continuity & discontinuity [U2T-opp],
Union of dependence & independence [Uopp], or Union of the Two Truths about dependence & independence [U2T-opp],
Union of stillness & movement [Uopp], or Union of the Two Truths about stillness & movement [U2T-opp],
Union of waves / clouds / reflection / displays & ocean / sky / mirror / ground [Uopp],
or Union of the Two Truths about the Ground and its displays [U2T-opp].
-
{The apparent opposites in any duality / triad / quad / etc.  -- ex. difference & identity, separation & union, manyness & oneness, duality & non-duality, impermanence & permanence, continuity & discontinuity, dependence & independencestillness & movement, etc. -- 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}
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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.)

5. If one realizes that what arises (1st truth) [is empty (2nd truth), and] is self-liberated (beyond all discriminations / opposition / relation / dualities, beyond all conceptual elaborations, beyond all extremes & middle; nothing to accept nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively), that is sagacious // e. If we realize that what arises is self-liberated, that is sagacious

Also like that,

Non-dual Samsara / nirvana, is one within the mind: °
A variety of rivers are one within the ocean.
All has the equal taste of single co-emergence.
The change of the four elements is one in the state of space,
One in freedom from mental negation or assertion,
One because whatever arises is liberated,
One in the purity of non-duality.
The play of waves is one with the water that is their substance.
Whoever realizes this can be said to be sagacious.

Non-dual samsara / nirvana, is one within the mind:

A variety of rivers are one within the ocean.

All has the equal taste of single co-emergence.

The change of four elements is one in the state of space:

One in freedom from mental negation or assertion,

One because whatever arises is liberation,

One in the purity of non-duality,

The play of waves is one with the water that is their substance.

Whoever can realize this is said to be sagacious.

Samsara and Nirvana do not exist as two, they are one and the same in the realm of mind:

The various rivers are one and the same in the vastness of the ocean.

Everything is alike in its value, one and the same in its togetherness with experience.

The change and transformation of the elemental forces are one and the same as to space.

Mind's affirmations and negations are one and the same in the openness (non-dual emptiness) of Being.

What presents itself and what is free in itself are not existing as two; they are one and the same in their purity.

The dance of the waves is one and the same as the expanse of water.

If a person understands it thus, he is a sage.

As rivers flowing from the four directions are one within the ocean, samsara and nirvana are one within the mind. …
Whatever changes there may be in the four elements, they never depart from space. So, whatever phenomenal experiences of the view, meditation, action, and fruition may arise, they are one within the co-emergent natural state.  …
Assertions and negations that arise within the mind are one in being empty, because they have moved from the suchness of co-emergent wisdom. As waves are one with water, what arises is one with the unborn. The complexities of mind are one with the nature of mind. That nature is primordially without emanation and gathering. …
Discursive thoughts dissolve in the ground like water mixing with water.
Minds having faults and virtues. The Lord Buddha is the nature of mind without complexity, beyond objects of seeing. Those who know that are sagacious. …
It is taught like that.

(i.e. Saying that everything is One in the Ground means 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 everything is not many, not one, not both together, not neither; not this, not non-this, not both together, not neither. That is why we say that everything is like transparent, primordially unborn / uncreated / unfabricated / unchanging / unceasing / spontaneous / unobstructed / infinite / timeless / one in naturelessness / equal / pure / perfect / divine / Buddha-nature / Buddhaverse / Trikaya / inconceivable Union of the Two Truths about the three spheres … That is the inconceivable indivisible self-arisen Ground / Dharmata. With wisdom, everything self-liberates into this Ground; as a temporary imperfect adapted skillful means / antidote to our usual tendency. ‘One’ means ‘not different …’.)

c. The instruction that the meaning of being without accepting and rejecting is being without grasping and fixation // Part 3 - The final summary

1. The final summary, introductory // a. The instruction that the meaning of being without accepting and rejecting is being without grasping and fixation

Now, as for the final summary:

Here all dharmas are not grasped as different. °
These reflections have the nature of non-duality.
This play has no good and evil, accepting or rejecting.
Let us rest where the mind does not fixate duality.

Thus all dharmas are not grasped as different.

These reflections possess the nature of non-duality.

This play has no good and evil, accepting or rejecting.

Rest where no duality is fixated by mind.

All the entities of reality which cannot be grasped concretely in their variety

Are images that do not exist as a duality.

Let this play, where neither good nor evil, neither acceptance nor rejection apply,

Happily go on where the intellect does not introduce a duality.

Essentially pure suchness arising as play is beyond action, seeking, memory, and thought.

(i.e. Let us rest in equality / non-duality / oneness of the Ground -- in the non-dual sense of those terms: not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither -- inconceivable, beyond all conceptual elaborations, beyond all extremes & middle.)

2. The nature of the great perfection is without fixation // b. The nature of the great perfection is without fixation

When one rests there:

Fixed objects do not arise when there are no reference points. °
Insight without fixation is the completeness of being,
The nature of the great perfection, the natural state.

Fixed objects do not arise when there are no reference points.

Insight without fixation is the completeness of being,

The nature of the great perfection, the natural state.

This ultimate roaming of pure awareness with no subjective demands entering into it

Over thereness (appearance / presence) with no specific object in it and nothing to stop it,

Is the manner in which absolute completeness is present.

At this time non-fixating insight arises in natural freedom from all assertions and denials. The great perfection is spontaneously present.

(i.e. Realising this is the liberating factor. The self-liberation of all dharmas into the Ground.)


I. The dedication of merit 

Now there is the dedication of merit:

Thus, because of the equal nature of all dharmas, °
Having passed the pass of fixations of intellect.
With limitless awareness bound in servitude,
May our exhausted minds today ease their weariness.

Thus, because of the equal nature of all dharmas,

Having passed the pass of fixations of intellect;

With limitless awareness bound in servitude,

May our exhausted minds today ease their weariness.

When by the equality of all that is,

The reach and range, free from the intellect's working, has been judged to have nothing to do with subjective demands,

Wearied and weakened through its unlimited pure awareness having been fettered into serfdom,

May Mind today find comfort and ease. 

By the merit of presenting this garland of the wondrously-arisen Dharma of instantaneous liberation into the essential meaning, may whatever beings there may be, enter into being the space of the great freedom from partiality. Fenced in with their personal doctrines, view and meditation, they do not encounter the nature without bondage and liberation. They are bound in assertion, denial, and so forth, wearied by attachment to true existence. May these come to rest in spontaneous adherence to the conceptionless nature of the great perfection. (The Middle Way free from all extremes & middle, free from all conceptual elaborations.) This is the vast space of the doer of all, bodhicitta.


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