Thursday, December 3, 2020

Twenty Verses on the Great Vehicle -- Mahayanavimsika -- Nagarjuna - 038

.


[Mahayanavimsika - Verse 14. The samsara and nirvana are mere appearances;
the truth (true reality) is stainless, changeless, and quiescent from the beginning and llumined.]

Nagarjuna's Mahamudra Vision -- Mahayanavimsika
(Nagarjuna's Twenty Verses on the Great Vehicle / Mahayana)

[Note: Two translations and comments.]

1. https://firefightersite.wordpress.com/2020/09/14/mahayanavimsaka-of-nagarjuna/ 

  Edited by Vidhusekhara Bhattacharya

2. https://quotes.justdharma.com/mahamudra-vision-nagarjuna/ 

    Second translation from “Nagarjuna's Mahamudra Vision”




[First translation:]

1. I make my obeisance to the Buddha who is wise, free from all attachment,

and whose powers are beyond conception,

and who has kindly taught the truth which cannot be expressed by words.

-

[Second translation:]

1. I bow down to the all-powerful Buddha

Whose mind is free of attachment,

Who in his [Union of] compassion and wisdom

Has taught the inexpressible.

[i.e. Inconceivable for our flawed conditioned conceptual dualistic mental(s);

beyond all description / conceptualisation, discrimination / duality, causality / production, forms / matter-energy, space & time. And also beyond their opposites.]

.

(Comments:

1. Buddha represents total Liberation / Freedom from all extremes & middle = Middle Way,

He also represents Fruition: the inconceivable Union perfected compassion <==> and wisdom / emptiness. He also represents the Ground / Buddhaverse.)




[NIRVANA IS AWARENESS OF THE TRUE NATURE OF REALITY -- FREEDOM FROM ALL EXTREMES & MIDDLE:]

.

.

2. In the transcendental truth there is no origination (utpada), and in fact, there is no destruction (nirodha).

The Buddha is like the sky (which has neither origination nor cessation), and the beings are like him, and therefore they are of the same nature.

-

2. In truth there is no birth -

Then surely no cessation or liberation;

The Buddha is like the sky

And all beings have that nature.

.

(2. View: In reality there are no real three stages of existence (1. origination / birth / beginning, 2. duration / life / change / middle, 3. cessation / death / ending) <==> thus everything is empty of inherent existence, and vice versa -- that is one form of Madhyamaka reasoning. So, there is thus no real samsara, and no real liberation / cessation / nirvana. Also, because they are empty of inherent existence <==> apparent opposites -- like ordinary beings and Buddha, or samsara and nirvana, or cause & causality & effect, or subject, action, object -- are not different / separate / multiple / dual, not the identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither; not permanent / continuous, not impermanent / discontinuous, not both together, not neither; etc.], and vice versa -- that is another form of Madhyamaka reasoning. The Tetralemma means the true nature of the opposites is inconceivable for our flawed conditioned conceptual dualistic mental; beyond all conceptual elaborations, free from all extremes & middle. So we say that they "have the same nature" as an antidote to our usual tendency: to think that they are essentially different / separate / dual / in opposition.)

.

.

3. There is no birth either on this or the other side (of the world). A compound thing (samskrta) originates from its conditions (1st truth -- dependent origination). Therefore (Union / <==>) it is sunya (2nd truth -- emptiness of inherent existence) by its nature. This fact comes into the range of knowledge of an omniscient one.

-

3. Neither Samsara nor Nirvana exist (emptiness of inherent existence),

But all is a complex continuum

With an intrinsic face of void,

The object of ultimate awareness.

(i.e That is what we have to directly perceive / realise:

The Union of the Two Truths about everything in both samsara and nirvana.)

.

(3. View: Union of the Two Truths: Everything in both samsara and Nirvana is empty of inherent existence (2nd truth) <==> exactly because dependently co-arisen (1st truth); and vice versa (this is the King of reasoning). One aspect / truth implies the other (<==>). Everything is conventionally dependently co-arisen relatively functional appearances but empty; empty but still appearing and relatively functional. Note: Something could be co-dependent with its parts (when applicable), with its causes & conditions (when applicable), with its conceptual opposite(s) (always applicable), and especially as object it is co-dependent with the subject / mind merely labelling / imputing / conceptualising it in dependence of its past / conditioning / karmaTetralemma: Because everything is empty of inherent existence <==> then everything is not inherently existing / refuting-realism, not completely non-existing / refuting-nihilism, not both together / refuting-dualism, not neither / refuting-monism. That is the Middle Way free from all extremes & middle: Because everything is empty of inherent existence <==> then there is nothing to accept / affirm / seek / do / perceive in absolute terms, nothing to reject / negate / abandon, not-do, not perceive in absolute terms, just conventionally / relatively / inter-subjectively, if it helps someone to get closer to the Truths.)

.

.

4. All things by nature are regarded as reflections. They are pure and naturally quiescent, devoid of any duality, equal, and remain always and in all circumstances in the same way (tathata).

-

4. The nature of all things

Appears like a reflection,

Pure and naturally quiescent,

With a non-dual identity of suchness.

.

(4. View: Union of the Two Truths about opposites / dualities ...: Because everything is empty of inherent existence <==> then everything is transparent, like an illusion / mirage / dream / echo; <==> and primordially pure, perfect, equal, divine here & now; beyond all discrimination / opposition / dualities. All opposites and their opposition / relation are empty of inherent existence (2nd truth) <==> exactly because inseparable, interdependent, co-defined, co-relative, co-dependent (1st truth), co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not the identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither; not pure, not impure, not both together, not neither. Meaning they are inconceivable, beyond all conceptual elaborations, all extremes & middle. So we say that they are "primordially equal / pure / quiescent / non-dual / one" as an antidote to our usual tendency: to think that are essentially "impure / suffering / dual / many / in opposition". Meaning that, in emptiness, there is no inherent basis for any discrimination in absolute terms, just conventionally / relatively / intersubjectively. No absolute basis for non-discrimination either.)

.

.

5. In fact, worldlings attribute atman to what is not atman, and in the same way they imagine happiness, misery, indifference, passions and liberation.

-

5. The common mind imagines a self (subject)

Where there is nothing at all,

And it conceives of emotional states -

Happiness, suffering, and equanimity (opposites).

.

(5. View: Union of the Two Truths about the three spheres: Everything in both samsara and nirvana -- ex. the three spheres: subject / self / mind, relation / action, object / phenomena -- is merely labelled / imputed / conceptualised by the mind / subject in dependence of its past / conditioning / karma (1st truth) <==> thus empty of inherent existence (2nd truth), and vice versa. One aspect / truth implies the other (<==>). Thus all objects / perceived / known / acquired are co-dependent / co-emergent / co-evolving with the subject / mind / perceiver / knower / acquirer and with the relation / action / perception / cognition / acquisition. This co-evolution of the three spheres is the karmic cycle.)

.

.

6. Birth in the six realms of existence in the world, highest happiness in the heaven, great pain in the hell, -- these do not come within the purview of truth (cannot be accepted as true); nor do the notions that unmeritorious actions lead to the extreme misery, old age, disease, and death, and meritorious actions surely bring about good results.

-

6. The six states of being in Samsara,

The happiness of heaven,

The suffering of hell,

Are all false creations, figments of mind.

.

(6. So, there are no real samsara, rebirth in the six realms, suffering and happiness, good or bad, karma, action / production / causality / karmic cycle / 12 links of dependent origination, or cessation / liberation / nirvana / buddhahood ... in absolute terms. They are all conventional truths, merely labelled / imputed / conceptualised by the mind. Mere temporary imperfect adapted skillful means; useful but never absolute, never something to fixate on / to grasp / to get attached to / to become slave to.

The real difference between beings in samsara and Buddha / nirvana is awareness or unawareness of the true nature of Reality, of the karmic cycle / samsara., of the Union of the Two Truths about the three spheres ...)





[SAMSARA IS UNAWARENESS OF THE TRUE NATURE OF REALITY -- GRASPING AT FALSE NOTIONS:]

.

.

7. It is owing to false notions that beings are consumed by fire of passions even as a forest is burnt by forest conflagration and fall into the hells, etc. As illusion prevails so do beings make their appearance. The world is illusory and it exists only on account of its cause and conditions.

-

7. Likewise the ideas of bad action causing suffering,

Old age, disease and death,

And the idea that virtue leads to happiness,

Are mere ideas, unreal notions.

.

(7. Samsara is due to grasping at false notions, extreme wrong views about Reality (ex. inherent existence, separation, opposition ...), not due to real wholesome & unwholesome motivations & actions / karma / causes, with real absolute consequences / effects -- ex. rebirths in the six realms, happiness or suffering --. The theories of causality, karma seeds, rebirths, and of the 12 links of dependent origination, liberation ... are just that: theories / imperfect impermanent adapted skillful means. Useful when not grasped as absolute; otherwise they turn into poison.

View: Union of the Two Truths about cause / producer, causality / production and effect / product: The three spheres of causality -- cause, causality, effect -- are empty of inherent existence <==> exactly because dependently co-arisen, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing, merely labelled / imputed / conceptualised by the mind; and vice versa. There are no absolute causes & conditions, causal relations, effects; just conventionally / relatively / inter-subjectively. All causes have their own causes & conditions, ad infinitum. All effects have their own effects, ad infinitum. There are no first cause nor final effect. Causality / samsara is limitless and centerless.)

.

.

8. As a painter is frightened by the terrible figure of a Yaksa which he himself has drawn, so is a fool frightened in the world (by his own false notions).

-

8. Like an artist frightened

By the devil he paints,

The sufferer in Samsara

Is terrified by his own imagination.

.

(8. Ordinary beings are fooled by the creations of their own mind, thinking objects exist independently of the mind / subject, have their own inherent properties / characteristics / qualities, and are really going through the three stages of existence (origination / birth, duration / life / change, cessation / death) -- because they have forgotten the true origin / nature & dynamic of those creations, that they have created those, are co-evolving with those: the Union of the Two Truths about the three spheres, or about any group of conceptual opposites.)

.

.

9. Even as a fool going himself to a quagmire (swamp, quicksand) is drowned therein, so are beings drowned in the quagmire of false notions and are unable to come out thereof.

-

9. Like a man caught in quicksands

Thrashing and struggling about,

So beings drown

In the mess of their own thoughts.

.

(9. Creating more and more complex illusions in trying to understand and control what seems to be in opposition to them, they do not know the true way out of suffering, out of this karmic cycle.)

.

.

10. The feeling of misery is experienced by imagining a thing where in fact it has no [independent] existence (emptiness). Beings are tortured by the poison of false notions regarding the object and its knowledge.

-

10. Mistaking fantasy for reality

Causes an experience of suffering;

Mind is poisoned by interpretation

Of consciousness of form.

.

(10. Suffering is due to our wrong basic assumptions: believing in "inherent existence" and “separation / opposition”; believing that opposites like the three spheres -- subject, relation / action, object -- are inherently existing and different, separate, independent, in real opposition.)




[SOLUTION: THE MAHAYANA PATH -- Union of the two accumulations: merit & wisdom; the six paramitas]

.

.

11. Seeing these helpless beings with a compassionate heart one should perform the practices of the highest knowledge (bodhicarya -- the path of the bodhisattva -- Mahayana) for the benefit of them (with a bodhicitta motivation).

-

11. Dissolving figment and fantasy

With a mind of compassionate insight,

Remain in perfect awareness

In order to help all beings.

.

(11. Path: To be efficient the Path must be more and more in accord with the View / Ground and with Fruition / Buddhahood, with the Union of the Two Truths. It must be like a Union of more and more subtle gradual adapted skillful means, virtuous methods like loving-kindness, compassion, bodhicitta, meditation ... <==> combined with more and more wisdom / emptiness. Union View <==> Path <==> Fruition. So, the Path consists of the two accumulations of merit and wisdom together. One side supporting the other. Until they are perfected together.)

View: Union of the Two Truths about View, Path, Fruition: Like three apparent opposites, the three -- Ground, Path, Fruition -- are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms <==> thus all three are empty of inherent existence; and vice versa. One implies the others (<==>). So, there is nothing to grasp as absolute here; just conventionally / relatively / inter-subjectively, if it helps someone to get closer to the Truth. Any grasping turns them into poison.)




[BUDDHAHOOD: the perfection of the two accumulations, the perfection of the six paramitas, the Middle Way free from all extremes & middle]

.

.

12. Having acquired requisites thereby and getting unsurpassable bodhi one should become a Buddha, the friend of the world, being freed from the bondage of false notions.

-

12. So acquiring conventional virtue

Freed from the web of interpretive thought,

Insurpassable understanding [a spontaneous direct realisation of the true nature of Reality] is gained

As Buddha, friend to the world (not rejecting / negating / abandoning others, the world, samsara).

.

(12. Fruition: Buddhahood is the perfections of the two accumulations, of the six paramitas, freedom from all extremes & middle, freedom from all conceptual elaborations, of all grasping & attachment to any (physical, conceptual, mental fabrication) x (individual, collective, cosmic) x (past, present, future) x (pure, impure). Free to use them as simple tools without grasping, without attachment, without becoming slave to them, without thinking they are existing inherently, independently, separately, absolutely and with inherent properties / characteristics / qualities … That is freedom from, not freedom without. So, it is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do / perceive in absolute terms, nothing to reject / negate / abandon / not-do / not-perceive in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the Truth. So it is not about rejecting samsara to get to nirvana. So they say "bodhisattvas chose to be reborn in samsara", in contrast to an arhat.

Buddhahood is often expressed by Fruition: Union of compassion <==> wisdom.)

.

.

13. He who realizes the transcendental truth knowing the pratityasamutpada (or the manifestation of entities depending on their causes and conditions), knows the world to be sunya and devoid of beginning, middle or end.

-

13. Knowing the relativity of all,

The ultimate truth is always seen;

Dismissing the idea of beginning, middle and end

The flow is seen as Emptiness.

.

(13. Fruition: Buddhahood is directly realizing the inconceivable true nature of Reality as pointed by concepts like: The Union of the Two Truths about the three spheres, or about any group of opposites; and realising that there are no real origination / birth / beginning, duration / life / change / middle, cessation / death / ending of anything in both samsara & nirvana. No real permanence or impermanence. No real continuity or discontinuity. No real difference / separation or identity / unity.)

.

.

14. The samsara and nirvana are mere appearances;

๐˜๐—ต๐—ฒ ๐˜๐—ฟ๐˜‚๐˜๐—ต (๐˜๐—ฟ๐˜‚๐—ฒ ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜†) ๐—ถ๐˜€ ๐˜€๐˜๐—ฎ๐—ถ๐—ป๐—น๐—ฒ๐˜€๐˜€, ๐—ฐ๐—ต๐—ฎ๐—ป๐—ด๐—ฒ๐—น๐—ฒ๐˜€๐˜€,

๐—ฎ๐—ป๐—ฑ ๐—พ๐˜‚๐—ถ๐—ฒ๐˜€๐—ฐ๐—ฒ๐—ป๐˜ ๐—ณ๐—ฟ๐—ผ๐—บ ๐˜๐—ต๐—ฒ ๐—ฏ๐—ฒ๐—ด๐—ถ๐—ป๐—ป๐—ถ๐—ป๐—ด ๐—ฎ๐—ป๐—ฑ ๐—ถ๐—น๐—น๐˜‚๐—บ๐—ถ๐—ป๐—ฒ๐—ฑ.

-

14. So all samsara and nirvana is seen as it is -

Empty and insubstantial,

Naked and changeless,

Eternally quiescent and illumined.

.

(14. Fruition: Wakefulness into what is intrinsic, inherent, natural, pure, unstainable, unchangeable, free, uncontrived, pure, uncompounded, unconditioned, unproduced, uncaused, unchanging, unceasing, unmoving, untainted, perfect, omnipresent, limitless, centerless, timeless, spontaneously present from the beginning, primordial, self-arising, self-existing, self-illuminating, self-knowing, the energy source … behind all dependently co-arisen relatively functional impermanent conceptual dualistic appearances.

That is the Ground with its three inseparable qualities: essence, nature and compassionate energy / dynamism / inseparability of the two first qualities: Union nature / conventionally dependently co-arisen relatively functional appearances (1st truth) <==> and essence / emptiness (2nd truth). In short, the true nature of everything in both samsara & nirvana. Union samsara <==> nirvana.)

.

.

15. The object of knowledge in dream is not seen when one awakes. Similarly the world disappears to him who is awakened from the darkness of ignorance. The creation (dependent origination) of illusion is nothing but illusion. When everything is compound (fabricated / co-dependent -- 1st truth) <==> there is nothing which can be regarded as a real thing (2nd truth -- emptiness). Such is the nature of all things (Union of the Two Truths).

-

15. As the figments of a dream

Dissolve upon waking,

So the confusion of Samsara

Fades away in enlightenment.

.

(15. Fruition: Enlightenment: Once the true nature of reality as it is here & now is understood (ex. Union of the Two Truths about the three spheres), and then directly realised with total certainty, then all illusions / falses notions / conditioning / karma (physical, conceptual, mental) are transcended; they are all disarmed; they do not fool us anymore; we are no more grasping at them, no more attached to them, no more slave to them, no more thinking that they are existing inherently / independently / separately / absolutely and with inherent properties / characteristics / qualities. We still can use them, but we are not fooled by them anymore. Freedom from, not freedom without. They become like "transparent": not existent, not non-existent, not both together, not neither.)




.

.

16. One having origination (jati) does not originate himself. Origination is a false conception of the people. Such conceptions and (conceived) beings, these two are not reasonable.

-

17. The nature of beings is unborn (no real origination / production / birth)

Yet commonly beings are conceived to exist; (not existent, not completely non-existent, not both together, not neither)

Both beings and their ideas (all five aggregates: body / physical, speech / conceptual, mind / mental fabrications)

Are false beliefs. (like illusions)

.

(16. Also, there are no real “dependent origination / production / birth” (1st truth) or “emptiness” (2nd truth) ... The same thing for duration / life / change and cessation / death. Everything in both samsara & nirvana is characterised by the Union of the Two Truths, even the two truths themselves, even the three spheres, even the three stages of existence, even samsara & nirvana.

View: Union of the Two Truths about the two truths themselves: The two truths themselves -- dependent origination and emptiness -- are both empty of inherent existence (2nd truth) <==> because dependently co-arisen (1st truth); and vice versa. One aspect / truth implies the other (<==>). They are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not the identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither; not permanent / continuous, not impermanent / discontinuous, not both together, not neither.)

.

.

17. All this is nothing but mind (citta) and exists just like an illusion. Hence originate good and evil actions and from them good and evil birth.

-

18. It is nothing but an artifice of mind

This birth into an illusory becoming,

Into a world of good and evil action

With good or bad rebirth to follow.

.

(17. So there are no real rebirths into the six realms depending on our supposedly good or bad motivations & actions of the body, speech & mind; no real causes & conditions, causal relations, and effects; no real 12 links of dependent origination; no real karmic cycle. They do not exist inherently / absolutely with inherent / absolute causes, causality and effects; but they do exist conventionally / relatively. They are not inherently existing, not completely non-existing, not both together, not neither. That is why both samsara and nirvana / liberation are conventionally / relatively possible; but not in absolute terms. AWARENESS: It is the wisdom of directly realising the true nature & dynamic of Reality, of the karmic cycle, of the Union of the Two Truths about the three spheres, that transmutes samsara into nirvana here & now.)

.

.

18. When the wheel of the mind is suppressed, all things are suppressed (transcended). Therefore all things are devoid of atman (independent nature / inherent existence), and consequently they are pure.

-

19. When the wheel of mind ceases to turn

All things come to an end.

So there is nothing inherently substantial

And all things are utterly pure.

.

(18. Nirvana, peace / equanimity, comes from realising the true nature of everything in both samsara & nirvana. In emptiness, there is no absolute basis for discrimination in absolute terms. So everything is perceived as pure, perfect, equal, divine here & now; beyond all oppositions / dualities.)

.

.

19. It is due to thinking the things which have no independent nature as eternal, atman, and pleasant that this ocean of existence (bhava) appears to one who is enveloped by the darkness of attachment and ignorance.

-

16. Idealising things of no substance

As eternal, substantial and satisfying,

Shrouding them in a fog of desire

The round of existence arises.

.

(19. UNAWARENESS: It is the ignorance of the true nature & dynamic of Reality, of the karmic cycle, of the Union of the Two Truths about the three spheres ... that creates all the problems of samsara: conditioning, grasping, attachment, fears, hatred, jealousy, pride, all suffering.)




.

.

20. Who can reach the other side of the great ocean of samsara which is full of water of false notions without getting into the great vehicle (Mahayana) ? How can these false notions arise in a man who thoroughly knows this world which has originated from ignorance ?

-

20. This great ocean of samsara,

Full of delusive thought,

Can be crossed in the boat Universal Approach.

Who can reach the other side without it?

.

(20. UNION VIEW / GOUND, PATH & FRUITION: To be efficient the Path must be more and more in accord with the View / ground and Fruition. That is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do / perceive / hope-for in absolute terms, nothing to reject / negate / abandon / non-do / no-perceive / fear in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the Truths. To get out of this samsaric cycle we need both virtuous methods (like Bodhicitta) and wisdom (emptiness) together: the Middle Way, the Mahayana. Why? Because only then is it in accord with the non-dual nature of everything.)




.

Here ends the Mahayanavimsika of Acarya Nagarjuna.

.

Colophon :

.

The Twenty Mahayana Verses, (in Sanskrit, Mahayanavimsaka; in Tibetan: Theg pa chen po nyi shu pa) were composed by the master Nagarjuna. They were translated into Tibetan by the Kashmiri Pandit Ananda and the Bhikshu translator Drakjor Sherab (Grags 'byor shes rab). They have been translated into English by the Anagarika Kunzang Tenzin on the last day of the year 1973 in the hope that the karma of the year may be mitigated.

.

May all beings be happy!






Quotes:



“One day, after having my gruel, I took a walk, suddenly I stood still, filled with the realization that I had no body or mind. ๐—”๐—น๐—น ๐—œ ๐—ฐ๐—ผ๐˜‚๐—น๐—ฑ ๐˜€๐—ฒ๐—ฒ ๐˜„๐—ฎ๐˜€ ๐—ผ๐—ป๐—ฒ ๐—ด๐—ฟ๐—ฒ๐—ฎ๐˜ ๐—ถ๐—น๐—น๐˜‚๐—บ๐—ถ๐—ป๐—ฎ๐˜๐—ถ๐—ป๐—ด ๐—ช๐—ต๐—ผ๐—น๐—ฒ – ๐—ผ๐—บ๐—ป๐—ถ๐—ฝ๐—ฟ๐—ฒ๐˜€๐—ฒ๐—ป๐˜, ๐—ฝ๐—ฒ๐—ฟ๐—ณ๐—ฒ๐—ฐ๐˜, ๐—น๐˜‚๐—ฐ๐—ถ๐—ฑ ๐—ฎ๐—ป๐—ฑ ๐˜€๐—ฒ๐—ฟ๐—ฒ๐—ป๐—ฒ. It was like an all-embracing mirror from which the mountains and rivers of the earth were projected as reflections. When I awoke from this experience, ๐—œ ๐—ณ๐—ฒ๐—น๐˜ ๐—ฎ๐˜€ "๐—ฐ๐—น๐—ฒ๐—ฎ๐—ฟ-๐—ฎ๐—ป๐—ฑ-๐˜๐—ฟ๐—ฎ๐—ป๐˜€๐—ฝ๐—ฎ๐—ฟ๐—ฒ๐—ป๐˜" as though my body and mind did not exist at all, whereupon I composed the following stanza:

.

Abruptly, the violence of mind stops;

Inner body, outer world – both are transparently clear

After the great overturn,

The great Voidness is broken through.

Oh! How freely the myriad manifestations

Come and go!”

.

— Hanshan

From: The Practice of Zen, Garma C.C. Chang, 1959

Short Autobiographies of Five Zen Master

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

An Adamantine Song on the Ever-Present ~ Longchenpa

To experience the ocean of essence (the Ever-Present Ground),

resembling the sphere of unchanging space:

free of center and perimeter,

pervading the expanse.

Enlightened mind transcends cognitions!

.

Rootless and baseless are [dependently co-arisen] appearance and void (emptiness)

in the self-arisen rikpa of every perception.

Vivid is the sense of non-cessation: luminous, 

(i.e. appearing but empty; empty, but still luminous / appearing and relatively functional; one aspects implies the other (<==>))

the absence of object perception 

(i.e. perception without any di-vision between subject, relation / action, object).

.

Within the voidness free of class distinction 

(i.e. In emptiness there is not absolute basis for any discrimination; Union of opposites)

all appearances dissolve (i.e. They are transcended by directly realising their true nature & dynamic), 

for their ground is lost;

The rikpa of liberation is spread evenly.

Subject and object (and relation / action) are both (all) void

(i.e. The three spheres are empty of inherent existence <==> because interdependent / co-dependent / co-evolving, and vice versa; Union of the Two Truths about the three spheres),

for their roots are lost.

.

The essence of self-arisen wisdom

and all duality are cleansed (purified) like the sky; 

(i.e. All oppositions / dualities and their relation / opposition / duality are purified by directly realising their true nature & dynamic.)

subjects and objects (and relation / action) arise as free from bounds,

(i.e. The three speres and their relation / opposition / separation are purified by directly realising their true nature & dynamic.)

as naked dharmakaya!

This is the Great Perfection, free of cognition (inconceivable)!

.

The self-arisen ground primordially pure,

the ultraversed path supremely swift,

the unsought fruit spontaneously savored,

such is the Great Perfection,

in the radiant dharmakaya.

.

This primordial sphere of pervasive essence

is the Great Perfection of samsara and nirvana

this song of transcending –

beyond cause and effect, beyond all endeaver,

.

-- Longchenpa

from the book Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight and Awakening

https://quotes.justdharma.com/an-adamantine-song-on-the-ever-present-longchenpa/ 

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

Remaining in the depths of mind ~ 17th Karmapa

Like the illusory face of this appearing world,

The movement of mind is not touched by artifice;

It is not altered by action, freedom, or realization.

To remain in the depths of mind free of reference

Is known as mahamudra.


– 17th Karmapa

from the book "Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje"

https://quotes.justdharma.com/remaining-in-the-depths-of-mind/ 

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

Essence of all our experiences ~ Mingyur Rinpoche

Whatever we experience is in essence an expression 

of the fundamentally unlimited potential of our buddhanature.


– Mingyur Rinpoche

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

https://quotes.justdharma.com/essence-of-all-our-experiences/ 

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

Accumulation of merit becoming perfectly pure ~  Dudjom Rinpoche

The master Ashvagosha says:

.

All these sources of good that I have accomplished

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

Without thoughts related to cyclic existence, or hopes

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

.

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

.

As we find in The Way of the Bodhisattva,

.

When something and its nonexistence

Both are absent from before the mind,

No other option does the latter have:

It comes to perfect rest, from concepts free.

.

When we do not have in mind [/ transcending] any characterizing thoughts (conventional / relative truths), nor even think of emptiness (ultimate truth), which is absence of characteristics, but remain, without remaining, in the state of [Genuine] Emptiness [free from all extremes & middle] — the ultimate nature that transcends both things with characteristics (conventional truths) and the mental image of absence of characteristics (emptiness) — the accumulation of merit becomes perfectly pure, as indicated in Introduction to the Middle Way:

.

Giving, void of giver (subject), gift (relation / action / giving), receiver (object), 

Is called a perfection that transcends the world (the three spheres).

.

The object to which you are offering the Buddhafield, the things you are offering, and you yourself, the offerer, are from the beginning devoid of real existence or characteristics (emptiness), so rest in evenness in the natural state completely free of elaboration, without any concept of subject, object, and action.

.

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

.

– Dudjom Rinpoche

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

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

๐—˜๐˜ƒ๐—ฒ๐—ฟ๐˜† ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜† ๐—ฒ๐˜ƒ๐—ฒ๐—ป๐˜  

๐—”๐—ฟ๐—ฒ ๐˜๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ’๐˜€ ๐—บ๐—ถ๐—ฟ๐—ฎ๐—ฐ๐˜‚๐—น๐—ผ๐˜‚๐˜€ ๐—ฑ๐—ถ๐˜€๐—ฝ๐—น๐—ฎ๐˜†.

In the spacious expanse,

I see nothing to fear.

.

It is just reflexive radiance

Of mind’s clear light, and nothing else.

Hence there’s no reason to react.

All activity is my adornment.

Therefore, better to rest silently

In meditative absorption.

.

~ Yeshe Tsogyal

https://www.naturaldharma.org/yeshe-tsogyals-retreat-song/ 

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

In the crystal mirror theater of awareness mind ~ Thinley Norbu Rinpoche

In the crystal mirror theater of awareness mind the supreme artist performs ๐—ต๐—ถ๐˜€ ๐—บ๐—ฎ๐—ด๐—ถ๐—ฐ๐—ฎ๐—น ๐—ฑ๐—ถ๐˜€๐—ฝ๐—น๐—ฎ๐˜†๐˜€, but rare is the clear insight audience capable of viewing this wisdom.


-- Thinley Norbu Rinpoche

from the book Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis

https://quotes.justdharma.com/in-the-crystal-mirror-theater-of-awareness-mind/ 

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

"conceptual mind and naked awareness arise as a co-emergent unity (in Union)"


~ ลฆoฦžpa ษˆoฦž

https://www.facebook.com/notes/jon-norris/wild-tulips/3954664531229038 

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

๐—˜๐˜…๐—ฝ๐—ฒ๐—ฟ๐—ถ๐—ฒ๐—ป๐—ฐ๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐˜‚๐—ป๐—น๐—ถ๐—บ๐—ถ๐˜๐—ฒ๐—ฑ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ ~ Mingyur Rinpoche

For most of us, our natural mind or buddha-nature is obscured by the limited self-image created by habitual neuronal patterns - which, in themselves, are ๐˜€๐—ถ๐—บ๐—ฝ๐—น๐˜† ๐—ฎ ๐—ฟ๐—ฒ๐—ณ๐—น๐—ฒ๐—ฐ๐˜๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜‚๐—ป๐—น๐—ถ๐—บ๐—ถ๐˜๐—ฒ๐—ฑ ๐—ฐ๐—ฎ๐—ฝ๐—ฎ๐—ฐ๐—ถ๐˜๐˜† ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ ๐˜๐—ผ ๐—ฐ๐—ฟ๐—ฒ๐—ฎ๐˜๐—ฒ ๐—ฎ๐—ป๐˜† ๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป ๐—ถ๐˜ ๐—ฐ๐—ต๐—ผ๐—ผ๐˜€๐—ฒ๐˜€

.

Natural mind is capable of producing anything, even ignorance of its own nature. In other words, not recognizing natural mind is simply an example of the mind's unlimited capacity to create whatever it wants. 

.

Whenever we feel fear, sadness, jealousy, desire, or any other emotion that contributes to our sense of vulnerability or weakness, we should give ourselves a nice pat on the back. We've just experienced the unlimited nature of the mind.

.

– Mingyur Rinpoche

from the book "The Joy of Living: Unlocking the Secret and Science of Happiness"

https://quotes.justdharma.com/experiencing-the-unlimited-nature-of-the-mind/ 

.

(i.e. Everything is part of the magical show of our "real pristine nature" / "pristine ground awareness" / Reality. Even our ignorance, all illusions/delusions, all poisons, all defilements, all thoughts, all concepts, all dualities & even the illusion of separateness, everything outside inside and between ... 

There is nothing to accept / add, nothing to reject / subtract in absolute terms.

Everything is already pure & perfect & equal & divine here & now; beyond all discrimination / dualities.)

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

Bringing an end to suffering ~ Mingyur Rinpoche

.

To bring an end to suffering, we need to cut through (/ transcend)  dualistic habits of perception (ex. duality subject vs. object vs. action) and the illusions that hold them in place — 

.

๐—ป๐—ผ๐˜ ๐—ฏ๐˜† ๐—ณ๐—ถ๐—ด๐—ต๐˜๐—ถ๐—ป๐—ด ๐—ผ๐—ฟ ๐˜€๐˜‚๐—ฝ๐—ฝ๐—ฟ๐—ฒ๐˜€๐˜€๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ๐—บ (not by rejecting / negating / abandoning / not-doing / not-perceiving them), 

.

but ๐—ฏ๐˜† ๐—ฒ๐—บ๐—ฏ๐—ฟ๐—ฎ๐—ฐ๐—ถ๐—ป๐—ด ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐˜…๐—ฝ๐—น๐—ผ๐—ฟ๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ๐—บ.

.

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

.

(i.e. Same thing for thoughts in general, and for concepts / words;

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

.

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

.

๐—๐˜‚๐˜€๐˜ ๐—ฑ๐—ถ๐—ฟ๐—ฒ๐—ฐ๐˜๐—น๐˜† ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜€๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ๐—ถ๐—ฟ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ & ๐—ฑ๐˜†๐—ป๐—ฎ๐—บ๐—ถ๐—ฐ ๐—ถ๐˜€ ๐—ฒ๐—ป๐—ผ๐˜‚๐—ด๐—ต to purify them, to get free from them.

.

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

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

Seeing our confusion more clearly ~ Chรถgyam Trungpa

Becoming "awake" involves seeing our confusion more clearly.


– Chรถgyam Trungpa

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

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


(i.e. Directly perceiving the true nature & dynamic of the conditioning cycle, karmic cycle, samsara is enough to transmute it into nirvana. No need to reject / negate / abandon samsara and seek nirvana. They are inseparable; Union samsara <==> nirvana.)

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

The state beyond all obstacles ~ Namkhai Norbu Rinpoche

Enlightenment, or Nirvana, is nothing other than the state beyond all obstacles, in the same way that from the peak of a very high mountain one always sees the sun. Nirvana is not a paradise or some special place of happiness, but is in fact the condition beyond all dualistic concepts, including those of happiness and suffering. When all our obstacles have been overcome, and we find ourselves in a state of total presence, the wisdom of enlightenment manifests spontaneously without limits, just like the infinite rays of the sun. The clouds have dissolved, and the sun is finally free to shine once again.


– Namkhai Norbu Rinpoche

from the book "Dzogchen: The Self-Perfected State"

https://quotes.justdharma.com/the-state-beyond-all-obstacles-namkhai-norbu-rinpoche/ 


(i.e. Nirvana is freedom from all grasping / reification / attachment / fears; from all extremes & middle; from all conceptual proliferations; from all limiting conditioning / karma. Freedom from our actual limiting (body, speech and mind) x (individual, collective, cosmic). Being able to use them as tools without being slave to them. How? Simply by understanding, and then directly realising, their true nature & dynamic -- as it is here & now. Just that!)

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

All Habits [/ Grasping / Attachment ...] Can Be Broken ~ 17th Karmapa

I want to underscore this point: we find greed difficult to control not because it is natural, but because it has been generated by long, unchecked habituation. 

.

This is important to recognize, because even though old habits may be tough to break, all habits can be broken.


– 17th Karmapa

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

https://quotes.justdharma.com/all-habits-can-be-broken-17th-karmapa/ 


(i.e. All habits / conditioning / karma can be "transcended" by simply seeing through it, by understanding/realising its true nature & dynamic, the true nature & dynamic of the karmic cycle / samsara. It is this direct wisdom that transmuted samsara into nirvana here & now.)

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

Becoming unstuck ~  Pema Chรถdron

We hear a lot about the pain of samsara, and we also hear about liberation. But we don’t hear much about how painful it is to go from being completely stuck to becoming unstuck. 

.

The process of becoming unstuck requires tremendous bravery, because basically we are completely changing our way of perceiving reality, like changing our DNA. We are undoing a pattern that is not just our pattern. It’s the human pattern.


– Pema Chรถdron

from the book "When Things Fall Apart: Heart Advice for Difficult Times"

https://quotes.justdharma.com/becoming-unstuck-pema-chodron/ 

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

A mere indescribable luminosity ~ Maitreya

If what appears to be apprehended (object) does not exist by its very own essence apart from that (subject) which apprehends (action) it, 

.

then what appears to be the apprehender (subject) does not exist either. The reason, here, is that the apprehender (subject) exists in relation to the apprehended (object), not in isolation. 

.

Therefore, awareness (Reality) is devoid of both apprehender (subject) and apprehended (object), in all their various forms. 

.

Free from subject and object, by its very own nature awareness (Reality) is a mere indescribable luminosity.


– Maitreya

from the book "Distinguishing Phenomena from Their Intrinsic Nature: Maitreya's Dharmadharmatavibhanga with Commentaries by Khenpo Shenga and Ju Mipham"

https://quotes.justdharma.com/mere-indescribable-luminosity-maitreya/ 


(i.e. Analysis: This is the essence of Buddhism. That is what we need to understand and then directly realised to become totally free from all of our illusions / conditioning / karma:

.

It is ๐˜๐—ต๐—ฒ ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ ๐—ฎ๐—ฏ๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€.

.

The three spheres are:

1) subject / actor / perceiver / knower / apprehender ...,

2) relation / action / perception / cognition / apprehension ...,

3) object / result / perceived / known / apprehended ...

.

The three spheres are not really separate, independent, opposite ... things that come together once in a while. There is ๐—ป๐—ผ "๐—ฝ๐˜‚๐—ฟ๐—ฒ๐—น๐˜† ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜๐—ถ๐˜ƒ๐—ฒ ๐˜„๐—ผ๐—ฟ๐—น๐—ฑ" existing independently or separately from any observer or consciousness. And there is ๐—ป๐—ผ "๐—ฝ๐˜‚๐—ฟ๐—ฒ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ผ๐—ฟ ๐—ฐ๐—ผ๐—ป๐˜€๐—ฐ๐—ถ๐—ผ๐˜‚๐˜€๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ฟ ๐—บ๐—ถ๐—ป๐—ฑ" existing independently or separately from any observed or apprehended object / world. It is more like subject & object are inseparable ... They arise together, ๐—ฒ๐˜ƒ๐—ผ๐—น๐˜ƒ๐—ฒ ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ, and are transcended together.

.

Formally (the three inseparable aspects of the Ground):

a) The three spheres are EMPTY of inherent existence <== exactly because they are inseparable, interdependent, co-defined, co-relative, CO-DEPENDENT, co-emergent, co-evolving, co-ceasing ...;

b) The three spheres are interdependent, CO-DEPENDENT, co-emergent, co-evolving, co-ceasing ... <== exactly because they are EMPTY of inherent existence.

c) One aspect or truth implies the other (<==>). That is ๐˜๐—ต๐—ฒ ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ ๐—ฎ๐—ฏ๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€. Everything is conventionally / relatively dependently appearing but empty; empty but still dependently appearing and relatively functional.

.

The true nature of Reality (called here "Awareness") is exactly that, the inconceivable Union of the Two Truths about anything & everything. That is the only thing that is unfabricated, permanent, basic in the whole Universe. That is called the "๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ". It is this inconceivable Union of the Two Truths: Union of conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence.

.

It is "๐—ถ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฎ๐—ฏ๐—น๐—ฒ" because, although things seem to appear, to arise in interdependence / co-dependendence, nothing really arises, lasts for a while, change, and then ceases ... there is no real arising ... 

Because everything is empty of inherent existence, then there is no real origination, duration/change, cessation of anything. And vice versa.

Because everything is empty of inherent existence, things are not really existing, not completely non-existing, not both together, not neither (tetralemma), and there is no other possibility. And vice versa.

Because the three spheres are empty of inherent existence, they are not different or multiple, not identical or one, not both together, not neither (tetralemma), and there is no other possibility. And vice versa.

Because everything is empty of inherent existence, things are not this, not non-this, not both together, not neither (tetralemma), and there is no other possibility. And vice versa.

So they are ๐ข๐ง๐๐ž๐ฌ๐œ๐ซ๐ข๐›๐š๐›๐ฅ๐ž, ๐ข๐ง๐œ๐จ๐ง๐œ๐ž๐ข๐ฏ๐š๐›๐ฅ๐ž, ๐›๐ž๐ฒ๐จ๐ง๐ ๐š๐ฅ๐ฅ ๐œ๐จ๐ง๐œ๐ž๐ฉ๐ญ๐ฎ๐š๐ฅ ๐ž๐ฅ๐š๐›๐จ๐ซ๐š๐ญ๐ข๐จ๐ง๐ฌ, ๐Ÿ๐ซ๐ž๐ž from ๐š๐ฅ๐ฅ ๐ž๐ฑ๐ญ๐ซ๐ž๐ฆ๐ž๐ฌ & ๐ฆ๐ข๐๐๐ฅ๐ž. And that is not "nothingness".

.

So, when we look at this inconceivable true nature of Reality from the point of view of the Mind, then this Reality/Awareness is the ๐”๐ง๐ข๐จ๐ง ๐จ๐Ÿ ๐œ๐ฅ๐š๐ซ๐ข๐ญ๐ฒ / ๐œ๐ฅ๐ž๐š๐ซ ๐ฅ๐ข๐ ๐ก๐ญ / ๐ฅ๐ฎ๐ฆ๐ข๐ง๐จ๐ฌ๐ข๐ญ๐ฒ / ๐œ๐จ๐ ๐ง๐ข๐ณ๐š๐ง๐œ๐ž / ๐œ๐š๐ฉ๐š๐œ๐ข๐ญ๐ฒ ๐จ๐Ÿ ๐ค๐ง๐จ๐ฐ๐ข๐ง๐  / ๐Ÿ๐ฎ๐ง๐œ๐ญ๐ข๐จ๐ง๐š๐ฅ๐ข๐ญ๐ฒ / ๐š๐ฉ๐ฉ๐ž๐š๐ซ๐š๐ง๐œ๐ž๐ฌ <==> ๐š๐ง๐ ๐ž๐ฆ๐ฉ๐ญ๐ข๐ง๐ž๐ฌ๐ฌ ๐จ๐Ÿ ๐ข๐ง๐ก๐ž๐ซ๐ž๐ง๐ญ ๐ž๐ฑ๐ข๐ฌ๐ญ๐ž๐ง๐œ๐ž. 

It means that, even though the innate naked Mind is innately relatively functional (has the capacity to know) ==> it is still empty of inherent existence. 

Even though it is empty ==> it is still functional and its displays / luminosity still spontaneously arise. 

This Awareness is emptiness and luminosity inseparable;

the Mind and its displays inseparable.

.

Realizing this with total certainty is what purifies everything -- body, speech & mind --, what transmutes samsara into nirvana.)

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

No matter what you do ~ Tulku Urgyen Rinpoche

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


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


– Tulku Urgyen Rinpoche

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

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

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

The mind and what arises for the mind -- James Low - Dzogchen and Buddhist Teachings

On Youtube: https://www.youtube.com/watch?v=w8W80mCBTTM 

See also: https://www.youtube.com/watch?v=Tgx1XzIHp6Q 

.

Some bits / rรฉsumรฉ from this video ...:

.

In short, ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ถ๐˜€ ๐—ฑ๐˜†๐—ป๐—ฎ๐—บ๐—ถ๐—ฐ; ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ & ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ฟ๐—ฒ ๐—ฐ๐—ผ-๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜, ๐—ฐ๐—ผ-๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐˜, ๐—ฐ๐—ผ-๐—ฒ๐˜ƒ๐—ผ๐—น๐˜ƒ๐—ถ๐—ป๐—ด, ... and thus empty of inherent existence.

.

The ultimate dualistic experience: being mindful of being mindful of being mindful ... I am aware of being aware of being aware ... to go beyond that we need meditation.

.

We are not mere static entities, but both dynamic / movement and emptiness together, inseparable, co-emergent. 

(๐™ž.๐™š. ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™๐™ฌ๐™ค ๐™๐™ง๐™ช๐™ฉ๐™๐™จ)

.

Meditation is about observing here & now the content of the mind and แด›ส€สษชษดษข แด›แด ๊œฐษชษดแด…, แดกษชแด›สœษชษด แด›สœแด€แด› แด›ส€แด€ษด๊œฑษชแด‡ษดแด› แด„แดษดแด›แด‡ษดแด›, แด›สœแด‡ แด€ส™๊œฑแดสŸแดœแด›แด‡ แด›ส€แดœแด›สœ ส™แด‡สแดษดแด… ษชแดแด˜แด‡ส€แดแด€ษดแด‡ษดแด› แด€แด˜แด˜แด‡แด€ส€แด€ษดแด„แด‡๊œฑ, ส™แด‡สแดษดแด… แด›สœแด‡ แด…ษช๊œฑแด˜สŸแด€ส๊œฑ แด๊œฐ แด›สœแด‡ แดษชษดแด…. แด›ส€สษชษดษข แด›แด ๊œฐษชษดแด… แดกสœแด€แด› ษช๊œฑ ส€แด‡สŸแด€xแด‡แด…, แดแด˜แด‡ษด, แด˜แด‡แด€แด„แด‡๊œฐแดœสŸ ษชษด แด›สœแด‡ แดษชแด…๊œฑแด› แด๊œฐ แดแดแด แด‡แดแด‡ษดแด›. 

.

Rather than chasing the appearances which arise through the five senses and the thoughts, memories, sensations and son on, that arise ... the question is ๐˜„๐—ต๐—ผ ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ ๐—ผ๐—ป๐—ฒ ๐˜„๐—ต๐—ผ ๐—ถ๐˜€ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ

.

(i.e. trying to find the permanent Ground, the true nature of reality, of this awareness.)

.

It is indescribable by concepts, inconceivable. 

.

Then we see it is all flowing ... transient moments neither good not bad in absolute terms, just relatively / conventionally ... ๐—ง๐—ต๐—ฒ ๐—ผ๐—ฝ๐—ฒ๐—ป๐—ป๐—ฒ๐˜€๐˜€, ๐—ฝ๐˜‚๐—ฟ๐—ถ๐˜๐˜†, ๐˜‚๐—ป๐—ฐ๐—ผ๐—ป๐˜๐—ฎ๐—บ๐—ถ๐—ป๐—ฎ๐˜๐—ฒ๐—ฑ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐˜๐—ต๐—ถ๐˜€ ๐—ฐ๐—ฎ๐—ฝ๐—ฎ๐—ฐ๐—ถ๐˜๐˜† to show the illuminating quality of the mind is there. It is also illuminating the movement, your experience, your life.  There is this non-duality of the open purity of the mirror and the ceaseless play of the reflections. 

(๐™ž.๐™š. ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™จ๐™ช๐™—๐™Ÿ๐™š๐™˜๐™ฉ & ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ; ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™จ๐™ฉ๐™ž๐™ก๐™ฃ๐™š๐™จ๐™จ & ๐™ข๐™ค๐™ซ๐™š๐™ข๐™š๐™ฃ๐™ฉ; ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ฅ๐™ช๐™ง๐™š & ๐™ž๐™ข๐™ฅ๐™ช๐™ง๐™š. ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ž๐™ฃ๐™ฃ๐™–๐™ฉ๐™š ๐™–๐™ฌ๐™–๐™ง๐™š๐™ฃ๐™š๐™จ๐™จ & ๐™ž๐™ฉ๐™จ ๐™™๐™ž๐™จ๐™ฅ๐™ก๐™–๐™ฎ๐™จ …)

.

๐—ฆ๐—ผ ๐˜๐—ต๐—ฒ ๐—ผ๐—ฝ๐—ฒ๐—ป ๐—บ๐—ถ๐—ฟ๐—ฟ๐—ผ๐—ฟ ๐˜„๐—ต๐—ถ๐—ฐ๐—ต ๐—ต๐—ฎ๐˜€ ๐—ป๐—ผ ๐—ฐ๐—ผ๐—ป๐˜๐—ฒ๐—ป๐˜ ๐—ผ๐—ณ ๐—ถ๐˜๐˜€ ๐—ผ๐˜„๐—ป ๐—ถ๐˜€ ๐—ฎ๐—น๐˜„๐—ฎ๐˜†๐˜€ ๐—ณ๐˜‚๐—น๐—น ๐—ผ๐—ณ ๐—ฟ๐—ฒ๐—ณ๐—น๐—ฒ๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐˜€, ๐—ผ๐—ณ ๐—ถ๐—บ๐—ฎ๐—ด๐—ฒ๐˜€ (๐—ฑ๐—ถ๐˜€๐—ฝ๐—น๐—ฎ๐˜†๐˜€ / ๐—ฟ๐—ฒ๐—ณ๐—น๐—ฒ๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐˜€) which some of which look like objects, some of which look like subject.  And one one aspect of that emergence is what we take to be "I", "me", "myself". ๐—œ ๐—ฎ๐—บ ๐—ฎ ๐—ฑ๐˜†๐—ป๐—ฎ๐—บ๐—ถ๐—ฐ ๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—ณ๐—ถ๐—ฒ๐—น๐—ฑ ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐—ฐ๐—ฒ. I am within the field. I am unique and specific ... but this (appearing) specificity is not grounded in some inner core essence of me (emptiness). ๐—ง๐—ต๐—ฒ ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ผ๐—ณ ๐—บ๐—ฒ ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ ๐—ผ๐—ฝ๐—ฒ๐—ป ๐—บ๐—ถ๐—ป๐—ฑ ๐˜„๐—ต๐—ถ๐—ฐ๐—ต ๐—ถ๐˜€ ๐—น๐—ถ๐—ธ๐—ฒ ๐˜๐—ต๐—ฒ ๐˜€๐—ธ๐˜†, ๐—ผ๐—ฟ ๐—น๐—ถ๐—ธ๐—ฒ ๐˜๐—ต๐—ฒ ๐—ผ๐—ฐ๐—ฒ๐—ฎ๐—ป. It is vast, and you cannot find the limit of it, the depth of it, and within this you have the showing of the clouds in the sky, the rainbows, the waves of the ocean. And within this field of movement here we are now alive in this moment, in this formation. 

(๐™ž.๐™š. ๐™„๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ž๐™ก๐™ž๐™ฉ๐™ฎ / ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ฌ๐™–๐™ซ๐™š๐™จ & ๐™ค๐™˜๐™š๐™–๐™ฃ; 

๐™„๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ž๐™ก๐™ž๐™ฉ๐™ฎ / ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™˜๐™ก๐™ค๐™ช๐™™๐™จ & ๐™จ๐™ ๐™ฎ / ๐™จ๐™ฅ๐™–๐™˜๐™š; 

๐™„๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ž๐™ก๐™ž๐™ฉ๐™ฎ / ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ข๐™ค๐™ซ๐™š๐™ข๐™š๐™ฃ๐™ฉ & ๐™จ๐™ฉ๐™ž๐™ก๐™ก๐™ฃ๐™š๐™จ๐™จ; 

๐™„๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ž๐™ก๐™ž๐™ฉ๐™ฎ / ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™–๐™ฅ๐™ฅ๐™š๐™–๐™ง๐™–๐™ฃ๐™˜๐™š๐™จ & ๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ / ๐™ž๐™ฃ๐™ฃ๐™–๐™ฉ๐™š ๐™–๐™ฌ๐™–๐™ง๐™š๐™ฃ๐™š๐™จ / ๐™ช๐™ฃ๐™—๐™ค๐™ง๐™ฃ ๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™š ๐™ค๐™› ๐™ฉ๐™๐™š ๐™ข๐™ž๐™ฃ๐™™…)

.

So each form of life has its own particular specificity as an aspect of the emergence of the creativity of the ground. I am a movement within my mind. The mind, my mind, is open like the sky. This sky shows the display of the experiential field ... I am part of the play of the interaction many manifesting factors in the field. I am part of the play. I am not apart, I'm not separate, not autonomous. The delusion of separation arises when the open ground on the infinite ground is lost sight of and we over fixate on the shape of phenomena.

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

After realizing

that dependent arising

does not exist intrinsically, 

bless me to see the Reality of the Mind

-Khadro-la

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

"The vision of the essence of the mind is obscured by ignorance: because of ‘I-and-other' ignorance we cannot see it. When we do first see the nature of the mind, we realize that it is something completely other than the self. This is how it is from the first to the tenth profound Bodhisattva levels. The realization at that stage is a subject-object realization and that is the real difference between the Maha-bodhisattvas and the Buddhas, because Buddhas’ realization completely transcends subject and object.

.

It has nothing at all to do with them. I cannot describe this. No one can describe it. All we can do is actually achieve realization and that in itself is the experience, the explanation and the realization, beyond terminology and duality. All we can say just now is ‘realizes itself by itself just as it is’."


-- Chamgon Kenting Tai Situ Rinpoche

From the book "Way To Go – Sawing The Seed Of Buddha"

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



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


.


.



.


.


.

No comments:

Post a Comment

Note: Only a member of this blog may post a comment.