Résumé about the Ground - 040

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[Art: ‘Our Consciousness is the Ground of Mortal Reality’, Shane W. Rodems]

Résumé about the Ground -- the basis of our Reality

“The Ground is the groundlessness / transparency / equality / purity of all dharmas,
of the three spheres -- subject, relation / action, object -- which are like the three inseparable body, speech & mind of a Buddha / Trikaya.
The fact that everything is conventionally dependently co-arisen relatively functional impermanent appearances <==> but empty;
empty of inherent existence <==> but still conventionally dependently co-arisen relatively functional impermanent appearances.
One aspect / truth impling the other (<==>).”

Samsara:

• The root cause of samsara is our ‘ignorance of the true essence, nature & dynamic of Reality as it is here & now; the true nature & dynamic of samsara / karmic cycle; the inseparability / interdependence / co-evolution of the three spheres -- subject, relation / action, object --, the non-duality of apparent opposites‘.

• The root cause of samsara is NOT our {physical fabrications (body), conceptual fabrications (speech), mental fabrications (mind)} x {individual, collective, cosmic} x {past, present, future} x {pure and/or impure} … but our ignorance of their true essence, nature & dynamic.

• The root cause of samsara is NOT our thoughts, feelings, concepts, dualities, actions … but our ignorance of their true essence, nature & dynamic.

• Because of this ignorance we have wrong views about Reality; and our motives & actions are necessarily mistaken, and thus necessarily lead to unwanted consequences / negative feedback, more deception, and more suffering for self & others. 

• Because of this ignorance we accumulate mistakes on top of mistakes, wrong views on top of wrong views, bad habits on top of bad habits, conditioning / karma on top of conditioning / karma.

• Because of this ignorance we develop mistaken craving, attachment for illusory entities; we chase after mirages; we fear ghosts; and identify with what is impermanent, no-self and suffering.

• While being in samsara, or subject to this ignorance, our flawed conditioned conceptual dualistic mental works in terms of “inherently existing entities” -- subjects, relations / actions, objects -- having “inherently existing characteristics / properties / qualities” and defined in “inherently existing oppositions / relations” with other entities -- (physical, conceptual, mental) x (individual, collective, cosmic) x (past, present, future) --. Those “erroneous implicit assumptions” are at the root of all other mistakes. They are erroneous because not in accord with the true nature of Reality as it is here & now, not in accord with the View / Ground. If we can transcend those “erroneous implicit assumptions” everything else would be transcended, we would be free, while samsara would be transmuted into nirvana.

* * *

Fruition -- Nirvana:

• The root cause of nirvana is ‘the wisdom of directly perceiving / realising / abiding in the true essence, nature & dynamic of Reality as it is here & now; the true nature & dynamic of samsara / karmic cycle; the inseparability / interdependence / co-evolution of the three spheres -- subject, relation / action, object --, the non-duality of apparent opposites‘.

• The root cause of nirvana is NOT better discrimination (accepting / affirming / seeking / doing / perceiving / knowing  this in absolute terms, while rejecting / negating / abandoning / not-doing / not-perceiving / not knowing that in absolute terms); it is NOT leaving samsara for a better place called nirvana -- as if it was inherently existing and inherently bad / impure -- but directly realising its true essence, nature & dynamic. That is called transcending / purifying / self-liberating the appearances with wisdom.

• Enlightenment is NOT about rejecting / negating / abandoning / demonising our {physical fabrications (body), conceptual fabrications (speech), mental fabrications (mind)} x {individual, collective, cosmic} x {past, present, future} x {pure and/or impure} -- as if they were inherently existing and inherently bad / impure -- but directly realising their true essence, nature & dynamic. That is called transcending / purifying / self-liberating the appearances with wisdom.

• It is NOT about rejecting / negating / abandoning / demonising our feelings / thoughts / concepts / dualities / the world -- as if they were inherently existing and inherently bad / impure -- but directly realising their true essence, nature & dynamic. That is called transcending / purifying / self-liberating the appearances with wisdom.

• It is NOT about grasping different Truths / Views -- jumping to another extreme or middle like: 1) existence / mere-dependent-origination / naïve realism / materialism, 2) non-existence / mere-emptiness / nihilism / idealism, 3) both existence & non-existence together / the two truths together / dualism, 4) neither or some inconceivable cosmic oneness / monism. Or extremes like i) mind-only / subjectivism, ii) object-only / objectivism, iii) relation-only / relationism, iv) a combination of two or three of them / dualism / pluralism, v) or neither / monism. The same for the extremes of any duality / triad / quad, etc.

• Liberation is total freedom from all views, from all extremes & middle about any duality / tiad / quads / etc.; it is NOT grasping at something different (a different extreme or middle) and becoming slave to it.

• Transcendence / liberation / freedom from ... something doesn’t mean to reject / negate / abandon / not-doing / not-perceiving / not -knowing … but not being fooled by it anymore, not grasping, not getting attached to, not being slave to, not thinking it is existing independently / separately / inherently / absolutely and in real oppositions with some other things. So it is the Middle Way: not accepting not rejecting … being able to use conventional tools, truths, methods, goals while being fully aware of their true nature.

* * *

The Middle Way Path:

• Meanwhile, between samsara and nirvana, there is a possible gradual PATH that consists of gradually improving our VIEW of Reality, and of acting more and more in accord with the true essence, nature & dynamic of Reality as it is here & now / the Ground, thus creating less and less causes for confusion and suffering for self & others.

• There is no universal / absolute Path, but a multitude of temporary imperfect adapted skillful means or antidotes that could be used, but should never be grasped as if existing inherently, independently, separately, universally, absolutely. The Path has to be adapted to each situation, each case, otherwise it will be rejected or inefficient.

• This path consists of using more and more subtle temporary imperfect adapted skillful means / antidotes / virtuous methods <==> combined with more and more wisdom / emptiness. This way, the path becomes more and more in accord with the View and with Fruition.

• To be more and more efficient a Gradual Path must be more and more in accord with the View / Ground and with the Fruition / Buddhahood. It is as if, to become a Buddha, one has to perceive, feel, think, act more and more like a Buddha, more and more in accord with the Ground & Fruition. This is called bringing the fruit into the path. That is why virtues like loving-kindness, compassion, joy, equanimity are so useful and efficient on the path; they are more and more in accord with Reality as they become more and more generalised / immeasurable / perfected with more & more wisdom / emptiness.

• This gradual path brings less & less suffering, more and more benefits for self & others, because it is more and more in accord with Reality as it is here & now, with the Ground and with Fruition.

• But, there is nothing on the path that could cause / produce Fruition / Enlightenment. The role of the path is to help us transcend -- go beyond -- all or our wrong views, wrong habits, wrong conditioning / karma, defilments. Not by rejecting / negating / abandoning / not-doing them, but by understanding and directly realising their true essence, nature & dynamic in the here & now. By looking directly at them and realising their true nature & dynamic, they self-liberate themselves.

• The path is NOT about rejecting / negating / abandoning / demonising our {physical fabrications (body), conceptual fabrications (speech), mental fabrications (mind)} x {individual, collective, cosmic} x {past, present, future} x {pure and/or impure} -- as if they were inherently existing and inherently bad / impure -- but about directly realising their true essence, nature & dynamic. That is called transcending / purifying / self-liberating the appearances with wisdom.

• The path is NOT about rejecting / negating / abandoning / demonising our feelings / thoughts / concepts / dualities / the world -- as if it was inherently existing and inherently bad / impure -- but about directly realising its true essence, nature & dynamic. That is called transcending / purifying / self-liberating the appearances with wisdom. 

• The path is NOT about rejecting / negating / abandoning / demonising our conditioning / karma, not about rejecting samsara -- as if it was inherently existing and inherently bad / impure -- but about directly realising its true essence, nature & dynamic. That is called transcending / purifying / self-liberating the appearances with wisdom. 

• The role of the Path is NOT to do this and not do that to ‘earn / deserve’ liberation. The role of the Path is to clear the way for a possible spontaneous non-conceptual non-dualistic direct perception / realisation / abiding in the true nature of the Ground / Reality as it is here & now. It is like pushing away clouds in order to be able to directly see the Sun that has always been there. After that clouds ano not problems anymore. We can enjoy both the sun and the clouds.

• Stages of realisation in relation to the Two Truths: 

• First one realises the DEPENDENT ORIGINATION / causality of everything (1st truth).

• Then one realises the EMPTINESS of everything (2nd truth).

• Then one realises that emptiness doesn't deny the dependent origination and relative functionality of everything. So one adopts BOTH DEPENDENTLY ARISEN APPEARANCES AND EMPTINESS TOGETHER. Both truths together.

• Then one might realise that the two aspects / truths are inseparable / NON-DUAL / ONE. So one adopts NEITHER two truths but a transcendental reality that would explain the two truths.

• Then, ultimately, one realises that the inconceivable true nature of reality is BEYOND THOSE FOUR EXTREMES and let go of all extreme views. That is freedom from all extremes & middle.

• Ultimately the Ground / Reality and Fruition / Buddhahood are realised to be 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 the Ground and/or Fruition are not a primordial cause / basis, not final effect / product; not this, not non-this, not both together, not neither. Meaning: their true nature is inconceivable for our actual flawed conditioned conceptualising dualistic mental(s) based on erroneous assumptions (inherent existence & opposition).

• The Path is the Middle Way free from all extremes & middle: nothing to accept nothing to reject in absolute terms; just directly realising the true nature of anything & everything.

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The View / Ground / Reality:

• What we call “the Ground / Reality” is what is the basis of our reality; it is what is basic, self-arisen, primordial, permanent, unchanging, unconditioned, unproduced, uncontrived, unstained, pure & perfect, absolute, not empty … in our reality. It is what explains everything else in the universe; the source and final destination of everything else.

• For example: The ancient Greeks believed that there were four elements that everything was made up of: earth, water, air, and fire. This theory was suggested around 450 BC, and it was later supported and added to by Aristotle. The idea that these four elements – earth, water, air, and fire – made up all matter was the cornerstone of philosophy, science, and medicine for two thousand years. The elements were “pure” but could not be found in that state on earth. Every visible thing was made up of some combination of earth, water, air, and fire. Those basic irreducible elements were the basis of everything; could explain everything. They were a View of the Ground of reality.

• In Early Buddhism, the four Great Elements are earth, water, fire and air. In the Pali canon, the most basic elements are usually identified as four in number but, on occasion, a fifth (space) and, to an even lesser extent, a sixth element (consciousness) may also be identified. Everything is supposedly composed of these irreducible elements. Those basic irreducible elements were the basis of everything; could explain everything (physical, conceptual, mental). They were a View of the Ground of reality.

• With 19 century science, the basic irreducible elements that were the basis / Ground of Reality were the atoms with their individual properties / laws. Everything else is composed of, explained by, those new irreducible elements. Later, the irreducible elements became the subatomic particles … etc. Physicists are still looking for a stable Unifying Theory, a firm Ground.

• From a Madhyamaka Buddhism / Dzogchen / Mahamudra point of view, everything is empty of inherent existence (2nd truth) <==> exactly because conventionally dependently co-arisen relatively functional impermanent appearances / fabrications (physical, conceptual, mental) (1st truth); and vice versa. Dependently co-arisen but empty, empty but still dependently co-arisen & relatively functional. One aspect / truth implies the other (<==>). 

• So, because everything is empty of inherent existence, then there can be no irreducible elements as the basis of everything else (physical, conceptual, mental); there is no first cause / God, no final effect, no inherent / universal / absolute entities or relations / oppositions / actions / causality / universal laws …

• The Ground can be nothing else but this simple fact: the inconceivable Inseparability / Interdependence / Harmony / Union of the Two Truths. Everything else is dependent, produced, caused, composed, ever-changing, conditioned, finite, impermanent, empty -- not worthy of being a stable timeless Ground.

• In our reality, the only thing self-arisen, primordial, permanent, fundamental, basic, unchanging, unconditioned, unproduced, uncontrived, infinite, timeless, unstained, pure, absolute, not empty -- in the non-dual sense of those terms -- is the directly perceivable fact that

• Everything -- all dharmas in both samsara & nirvana -- is like an inconceivable Union of being conventionally dependently co-arisen relatively functional impermanent appearances (1st truth) <==> and being empty of inherent existence (2nd truth); illusion-like, transparent-like, rainbow-like, like the displays of a magical show or comic dance of empty-dependent-relatively-functional-appearances; objects merely labelled / imputed / conceptualised / categorised / classified by, or co-dependent with, the subject / mind after the fact in dependence of its past / conditioning / karma (individual, collective, cosmic). One aspect / truth implying the other (<==>). This is the Union of the Two Truths about any & all dharma [U2T]. Union conventional / relative <==> absolute. Union appearance <==> emptiness. Union clarity / luminosity / clear-light / cognizance / functionality <==> emptiness.

• Ex. The three spheres -- subject / mind, relation / action, objects / phenomena -- are also like an inconceivable Union of being inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, coalescent, equal / non-dual / one in the non-dual sense of those terms (1st truth) <==> and being empty of inherent existence (2nd truth); illusion-like, transparent-like, rainbow-like, like the displays of a magical show or comic dance of empty-dependent-relatively-functional-appearances; objects merely labelled / imputed / conceptualised / categorised / classified by, or co-dependent with, the subject / mind after the fact in dependence of its past / conditioning / karma (individual, collective, cosmic). One aspect / truth implying the other (<==>). This is the Union of the three spheres [U3S] or Union of the Two Truths about the three spheres [U2T-3S]. Ex. Union cause / producer <==> causal relation / causality / production <==> effect / product. Union subject / actor / perceiver / knower / acquirer <==> relation / action / perception / cognition / acquisition <==> object / result / perceived / known / acquired. Union owner <==> owning <==> possession.

• Ex. The opposites -- in any duality / triad / quad / etc. -- are also like an inconceivable Union of being inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, coalescent, equal / non-dual / one in the non-dual sense of those terms (1st truth) <==> and being empty of inherent existence (2nd truth); illusion-like, transparent-like, rainbow-like, like the displays of a magical show or comic dance of empty-dependent-relatively-functional-appearances; objects merely labelled / imputed / conceptualised / categorised / classified by, or co-dependent with, the subject / mind after the fact in dependence of its past / conditioning / karma (individual, collective, cosmic). One aspect / truth implying the other (<==>). This is the Union of opposites [Uopp], or Union of the Two Truths about opposites [U2T-opp]. Ex. Union right <==> left. Union good <==> evil. Union pure <==> impure. Union light <==> darkness. Union samsara <==> nirvana. Union waves <==> ocean. Union stillness <==> movement. Union permanence <==> impermanence. Union causality <==> things <==> space <==> time. Union past <==> present <==> future. Union body <==> speech <==> mind. Union of the three kayas.

• Ex. The two truths themselves -- dependent origination and emptiness -- are also like an inconceivable Union of being inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, coalescent, equal / non-dual / one in the non-dual sense of those terms (1st truth) <==> and being empty of inherent existence (2nd truth); illusion-like, transparent-like, rainbow-like, like the displays of a magical show or comic dance of empty-dependent-relatively-functional-appearances; objects merely labelled / imputed / conceptualised / categorised / classified by, or co-dependent with, the subject / mind after the fact in dependence of its past / conditioning / karma (individual, collective, cosmic). One aspect / truth implying the other (<==>). This is the Union of the Two Truths about the two truths themselves [U2T-2T]. Union conventional / relative <==> absolute. Union clarity / luminosity / cognizance / functionality <==> emptiness of Mind.

• Ex. View / Ground, Path (meditation, conduct) and Fruition / Buddhahood  -- are also like an inconceivable Union of being inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, coalescent, equal / non-dual / one in the non-dual sense of those terms (1st truth) <==> and being empty of inherent existence (2nd truth); illusion-like, transparent-like, rainbow-like, like the displays of a magical show or comic dance of empty-dependent-relatively-functional-appearances; objects merely labelled / imputed / conceptualised / categorised / classified by, or co-dependent with, the subject / mind after the fact in dependence of its past / conditioning / karma (individual, collective, cosmic). One aspect / truth implying the other (<==>). This is the Union of the Two Truths about the Ground, Path & Fruition [U2T-GPF]. Union Ground <==> Path <==> Fruition.

• Note: “Union” or “<==>” means that the apparent opposites are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-emergent (they arise together), co-evolving, co-ceasing / co-transcended (they cease together), in harmony (not in real opposition), equal / non-dual / one -- in the non-dual sense of those terms: ex. Using the tetralemma: not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither; not this, not non-this, not both together, not neither … meaning their true nature is indescribable / inconceivable beyond all dualistic concepts.

• That is the View / Ground / U2T, the inconceivable, infinite, permanent, intrinsic, self-arisen, unfabricated, uncompounded, uncaused, unproduced, unborn, unconditioned, untainted, unchanging, self-illuminating, self-knowing -- in the non-dual sense of those terms -- ... aspect of anything and everything in the Universe / Reality. The Ground has many names, but just one indescribable meaning. All of those names are mere pointers to the moon, not the moon itself. Realising this, the true nature of Reality, the Ground, is what disarms all illusions / dualities / separations / oppositions / cravings / attachments / desires / fearns / conditioning / karma. It is what brings total freedom / liberation / bliss. Realising this is what transmutes samsara into nirvana here & now, what transmutes all suffering into bliss.

• So the Ground / true nature of Reality could be described by three inseparable qualities:

• 1) Its essence is the emptiness of inherent existence of everything;

• 2) Its nature is the dependent co-origination and relative functionality and impermanence of everything / all appearances / fabrications (physical, conceptual, mental) x (individual, collective, cosmic) x (past, present, future) x (pure, impure). Something could be co-dependent with its parts (when applicable), with its causes & conditions (when applicable), with it conceptual opposite(s) (always), and as object co-dependent with the subject / mind merely labelling / imputing / conceptualising it in dependence of its past / conditioning / karma (always). Ultimately, everything is interconnected / interdependent / co-dependent with everything else -- at all levels; not many, not one, not both together, not neither.

• 3) Its compassionate energy / dynamism is the inseparability / Union of the essence & nature, the Union of the Two Truths. It means that even though everything is empty of inherent existence, everything still arises; and vice versa. This is the primordial energy at the core of all appearances / manifestations, of the whole Universe. This way, from nothing comes everything, and everything returns to nothing.

• This Ground is the basis of our reality; it is what is basic, self-arisen, primordial, permanent, unchanging, unconditioned, unproduced, uncontrived, unstained, pure, absolute, not empty … in our reality. It is what explains everything else in the universe; the source of everything else. Instead of four / six irreducible elements, or atomic / subatomic particles, or strings, or universal forces, or laws, we have this inconceivable compassionate energy, the Union of the Two Truths, for the Ground of Reality.

• There is no other basis / ground than this inconceivable Union of the Two Truths free from all extremes & middle: 1. Not mere-dependent-origination / clarity / appearances alone, 2. not mere-emptiness alone, 3. not both truths together, 4. not neither. Nothing else but their inconceivable inseparability, interdependence, co-definition, co-relativity, co-dependence, co-emergence, co-evolution, co-cessation / co-transcendence, harmony, equality / non-duality / oneness / equality -- but in the non-dual sense of those terms: ex. Using the tetralemma: these two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither; not this, not non-this, not both together, not neither; etc.

• From more on the Ground see: https://www.rigpawiki.org/index.php?title=Ground#In_Dzogchen 

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Madhyamaka Reasonings:

• Buddhism is not about blind-faith in scripture, in a guru or deity, but about understanding, reasoning, logic, and directly realising ourselves the true nature of Reality, of our mind, in the here & now. Contrary to Science, it doesn't assume a world out there existing independently of any observer / consciousness; and as Kant said, we have no direct access to such an independently existing world, just to what we imperfectly perceive, to what we experience. So there is no purely objective perception and knowledge of purely separate / independent objects.

• Logical reasonings are very important to establish what is possible or not possible about the View, Path and Fruition; mostly about refuting wrong views, methods & goals, since the Ground and Fruition are beyond all description, discimination, causality, matter-energy, space & time. Logical reasonings are like using fire to fight fire.

• Logical reasonings are used to prove the emptiness of inherent existence of all dharmas in both samsara & nirvana, without any exception, and to prove other points. So they help to clarify the true essence, nature & dynamic of the Ground / View, Path and Fruition.

• The King of all reasonings is the Interdependence / Union of the Two Truths: that everything is empty of inherent existence (2nd truth) <==> exactly because everything is dependently co-arisen (1st truth); and vice versa. Something could be co-dependent with its parts (when applicable), with its causes & conditions (when applicable), with its conceptual opposite(s) (always), and as object with the mind merely labelling / imputing / conceptualising it in dependence of its past / conditioning / karma (always).

• All reasonings can be resumed like this:

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

(i.e. Version 2021-12-30: Union of the Two Truths about all dharmas [U2T]:
The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
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[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
All dharmas are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
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[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
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[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
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[With/without wisdom:] When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
– the inconceivable Union of the Two Truths about all dharmas [U2T],
– the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
– the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about all dharmas,
– the tetralemma about all dharmas,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence /  a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

.

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

(i.e. Version 2021-12-30 - Union of  apparent opposite like 'opposite-1, opposite-2 ...' [Uopp]:
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uopp: APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'opposite-1, opposite-2 ...' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-opp: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'opposite-1, opposite-2 ...' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'opposite-1, opposite-2 ...' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'opposite-1, opposite-2 ...') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'opposite-1, opposite-2 ...' [U2T-opp],
– the inconceivable Union of the three spheres about apparent opposites like 'opposite-1, opposite-2 ...' [U3S / U2T-3S-opp],
– the inconceivable Union of opposites about apparent opposites like 'opposite-1, opposite-2 ...' [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about apparent opposites like 'opposite-1, opposite-2 ...',
– the tetralemma about apparent opposites like 'opposite-1, opposite-2 ...',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence /  a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

.

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

(i.e. Version 2021-12-30 - Union of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S]:
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U3S: APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U2T-3S],
– the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S-3S],
– the inconceivable Union of opposites about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp-3S],
– the inconceivable Middle Way about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– the tetralemma about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence /  a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

.

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

(i.e. Version 2021-12-30 - Union of apparent opposites like ‘the two truths’ -- dependent origination & relative functionality and emptiness of inherent existence -- [U2T-2T]:
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U2T-2T: APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE -- ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-2T: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE --:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So the two truths -- dependent origination / relative functionality and emptiness of inherent existence -- are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
Apparent opposites like ‘the two truths’ themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U2T-2T],
– the inconceivable Union of the three spheres about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U3S / U2T-3S-2T],
– the inconceivable Union of opposites about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [Non-duality / Oneness / Uopp / U2T-opp-2T],
– the inconceivable Middle Way about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– the tetralemma about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence /  a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

• That is why we say that samsara and nirvana are in the eye of the beholder. There is no universal / absolute / independent good or bad, pure or impure, beauty or ugliness … They are all relative to the observer. The true nature of Reality is beyond all opposites / dualities.

• That is also why we say that everything is already equal, pure, perfect, divine here & now; we just have to directly realise it. Our body, speech & mind are already the pure inseparable body speech & mind of a Buddha (or Trikaya); that is why we say that we all have the Buddha-nature; we just have to directly realise this. All phenomena are already spontaneous pure manifestations of the Buddhaverse; we just have to directly realise this.

• That is why we say "conceptual mind and naked awareness arise as a co-emergent unity…".

• For more see other posts from the Blog, ex.: 

• Madhyamaka = Freedom from all extremes & middle
  - https://www.gilehtblog.com/2020/02/freedom-from-extremes.html 

• The true meaning of Unity / Non-duality / Union of opposites
  - https://www.gilehtblog.com/2020/02/the-true-meaning-of-unity-non-duality.html 

• Introduction to the three conceptual spheres
  - https://www.gilehtblog.com/2020/02/introduction-to-three-conceptual-spheres.html 

• Résumé of all Madhyamaka Reasonings
  - https://www.gilehtblog.com/2020/02/resume-of-all-madhyamaka-reasonings.html 

• Buddhist logic
  - https://www.gilehtblog.com/2020/10/buddhist-logic_18.html 

• What we ultimately perceive / realise
  - https://www.gilehtblog.com/2020/10/what-we-ultimately-perceive-realise.html 

• Genuine Emptiness / Dharmata
  - https://www.gilehtblog.com/2020/10/genuine-emptiness-dharmata.html 

• What is permanent, unchanging, self-arisen, uncontrived, true ... in our mind and in all phenomena - pure or impure?
  - https://www.gilehtblog.com/2020/11/what-is-permanent-unchanging-self.html 

• The Two Truths Indivisible
  - https://www.gilehtblog.com/2020/11/the-two-truths-indivisible-true-nature.html 

• Introduction to Madhyamaka Reasonings
  - https://www.gilehtblog.com/2020/11/introduction-to-madhyamaka-reasonings.html 

• Logic of the Path
  - https://www.gilehtblog.com/2020/11/the-path.html 

• In Praise of Dependent Origination - Lama Tsongkhapa
  - https://www.gilehtblog.com/2020/12/dependent-origination.html 

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Few Quotes:

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A curious mind ~ 14th Dalai Lama

It is vital for us to obtain genuine confidence (certainty) in the nature of mind and reality, grounded in understanding and reason. What we need is a skeptical curiosity and constant inquiry, a curious mind, drawn toward all possibilities; and when we cultivate that, the desire to deeply investigate naturally arises.

– 14th Dalai Lama

from the book "The Middle Way: Faith Grounded in Reason"

https://quotes.justdharma.com/a-curious-mind/ 

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

The View, Practice, Action and Fruit.

“First of all sit down in the seven-point posture. Then the master calls to the student and says, ‘Oh good child, is there any watcher or thing that is watched? And to where? Or not? You cannot find any object to be watched or a watcher who watches it. At that moment everything goes as the  sky. Do not change or do anything. That nature is inexpressible. At that moment there are no names or concepts of clarity, emptiness or unification.

.

You cannot show this by example; you cannot check it or recognize it by thoughts. You are unable to remove it, yet it never goes away. There is no root – it is empty. While you are in this state clarity is there without ceasing, nonstop and purified. The clarity is the self-created clarity and there is no antidote. It will always be in bliss. Always naked, it cannot be deluded. You can’t say what you have seen, but it is always bright. Its nature is without ceasing. It is the inexpressible nature and unremovable wisdom. There is no subject, for the visions are just there; without thoughts clarity is there.

.

Without distinguishing subject and object, wisdom is there. This is the wisdom without object or subject, without substance. It is the Great Secret Path of the Great Perfection – the heart blood of the dakinis – and is the gift of Drenpa Namkha. It is also the essential teaching of Rigpa Rangshar. Have you understood? You realized it? Wonderful!”

.

-- Shardza Tashi Gyaltsen – Heart Drops of Dharmakaya – on ‘The Practice of Trekchö – pp 59-60, Snow Lion
Via: Dharma Samye

----------

Commentary:

 

“First of all sit down in the seven-point posture. Then the master calls to the student and says, ‘Oh good child, is there any watcher (subject) or thing that is watched (object) (or action / watching)? And to where? Or not? 

You cannot find any object to be watched or a watcher (subject) who watches (relation / action) it.

 

(i.e. Emptiness of inherent existence of the three spheres (subject / actor / perceiver / knower, relation / action / perception / cognition, object / result / perceived / known) <==> because they are co-dependent with each other, and merely labelled / imputed by the mind. One aspect / truths implies the other (<==>). = Union of the Two truths about the three spheres [U2T-3S].)

 

At that moment everything goes as the  sky (transparent-like, infinite, stainless, self-arisen ...). 

Do not change or do anything 

(Middle Way: nothing to accept nothing to reject in absolute terms, just conventionally / relatively).

 

That nature is inexpressible (inconceivable for our flawed conditioned conceptual dualistic mental). 

At that moment there are no names or concepts of clarity (1st truth), 

emptiness (2nd truth) or unification (Union of the Two Truths).

 

You cannot show this by example; you cannot check it or recognize it by thoughts. 

You are unable to remove it, yet it never goes away. There is no root – it is empty.

 

(i.e. That is the inconceivable self-arisen unchanging timeless pristine unstainable Ground: the inconceivable Union of the Two Truths free from all extremes & middle -- about the three spheres. The inconceivable Union of conventionally dependently co-arisen relatively functional appearances <==> and emptiness of inherent existence. Or the inconceivable Union of clarity / luminosity / functionality / awareness <==> and emptiness of inherent existence. One aspect / truths implies the other (<==>).

There is no other root / basis / ground that this inconceivable Union of the Two Truths free from all extremes & middle. Not mere-dependent-origination / clarity alone, not mere-emptiness alone, not both together, not neither. But their inconceivable Inseparability / Union; one implying the other.)

 

While you are in this state clarity is there without ceasing, nonstop and purified.

The clarity is the self-created clarity and there is no antidote. 

It will always be in bliss. 

Always naked, it cannot be deluded. 

You can’t say what you have seen, but it is always bright. 

Its nature is without ceasing. 

It is the inexpressible nature and unremovable wisdom. 

There is no subject, for the visions are just there; without thoughts clarity is there.

 

(i.e. This inconceivable Ground is said to have three inseparable qualities:

1. its essence is emptiness,

2. its nature is dependently co-arisen relatively functional appearances,

3. its compassionate energy / dynamism is the inseparability of the essence & nature, the Union of the Two Truths. This is the primordial energy at the core of all appearances / manifestations. This way, from nothing comes everything, and everything returns to nothing.)

 

Without distinguishing subject and object, wisdom is there. 

This is the wisdom without object or subject, without substance. 

It is the Great Secret Path of the Great Perfection 

– the heart blood of the dakinis – and is the gift of Drenpa Namkha. 

It is also the essential teaching of Rigpa Rangshar. 

Have you understood? 

You realized it? 

Wonderful!”

 

(i.e. The primordial Pristines Mind is empty but still functional / luminous / cognizant, functional / luminous / cognizant but still empty. One aspect implies the other (<==>). The fact of this Inseparability / Union of those two aspects is the inconceivable self-arisen permanent unchanging timeless pristine unstainable Ground. It is the true nature of Reality as it is here & now, suchness, dharmata, Buddha-nature, Trikaya. Continually directly abiding in this and it is pure Bliss / Nirvana.)

 

Shardza Tashi Gyaltsen – Heart Drops of Dharmakaya – on ‘The Practice of Trekchö – pp 59-60, Snow Lion

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

Essential Mahamudra Verses ~ Maitripa

To innermost bliss, I pay homage!

.

Were I to explain Mahamudra, I would say—

All phenomena? Your own mind!

If you look outside for meaning, you’ll get confused.

Phenomena are like a dream, empty of true nature,

.

And mind is merely the flux of awareness,

No self nature: just energy flow.

No true nature: just like the sky.

All phenomena are alike, sky-like.

.

That’s Mahamudra, as we call it.

It doesn’t have an identity to show;

For that reason, the nature of mind

Is itself the very state of Mahamudra

(Which is not made up, and does not change).

If you realize this basic reality

You recognize all that comes up, all that goes on, as Mahamudra,

The all-pervading dharma-body.

.

Rest in the true nature, free of fabrication.

Meditate without searching for dharma-body—

It is devoid of thought.

If your mind searches, your meditation will be confused.

.

Because it’s like space, or like a magical show,

There is neither meditation or non-meditation,

How could you be separate or inseparable?

That’s how a yogi sees it!

.

Then, aware of all good and bad stuff as the basic reality,

You become liberated.

Neurotic emotions are great awareness,

They’re to a yogi as trees are to a fire—FUEL!

.

What are notions of going or staying?

Or, for that matter, “meditating” in solitude?

If you don’t get this,

You free yourself only on the surface.

.

But if you do get it, what can ever fetter you?

Abide in an undistracted state.

Trying to adjust body and mind won’t produce meditation.

Trying to apply techniques won’t produce meditation either.

.

See, nothing is ultimately established.

Know what appears to have no intrinsic nature.

Appearances perceived: reality’s realm, self-liberated.

Thought that perceives: spacious awareness, self-liberated.

Non-duality, sameness [of perceiver and perceived]: the dharma-body.

.

Like a wide stream flowing non-stop,

Whatever the phase, it has meaning

And is forever the awakened state—

Great bliss without samsaric reference.

.

All phenomena are empty of intrinsic nature

And the mind that clings to emptiness dissolves in its own ground.

Freedom from conceptual activity

Is the path of all the Buddhas.

.

I’ve put together these lines

That they may last for aeons to come.

By this virtue, may all beings without exception

Abide in the great state of Mahamudra.

.

-- Maitripa

translated by Nicole Riggs

https://quotes.justdharma.com/essential-mahamudra-verses-maitripa/ 

----------

Commentary:

Essential Mahamudra Verses ~ Maitripa

.

To innermost BLISS, I pay homage!

.

Were I to explain Mahamudra, I would say—

All phenomena (objects)? your own mind (subject)! 

(the 3 spheres: subject & object & action are co-dependent -- 1st truth / nature)

If you look outside for meaning, you'll get confused.

Phenomena are like a dream, [all] empty of true nature (2nd truth / essence),

.

And mind is merely the flux of awareness 

(1st truth - dependently co-arisen & relatively functional appearances),

No self nature (2nd truth - emptiness of inherent existence): 

just energy flow (compassionate energy / dynamism: Union of those two aspects / truths about the three spheres)

(transparent-like: Union dependently appearing & relatively functional appearances <==> emptiness of inherent existence).

No true nature: just like the sky.

All phenomena (the three spheres) are like that, sky-like.

.

That's Mahamudra, as we call it.

It doesn't have an identity to show;

For that reason, the nature of mind

Is itself the very state of Mahamudra (indescriptible / inconceivable)

(Which is not made up, and does not change) 

(Self-arisen, Unchanging, Pristine Ground).

If you realize this basic reality (the Ground of both samsara & nirvana)

You recognize all that comes up, all that goes on, as Mahamudra,

The all-pervading dharma-body. (everything is already equal, pure, perfect, divine here & now; beyond all dualities; the inseparable body, speech and mind of a Buddha; the three inseparable kayas / trikaya)

.

Rest in the true nature, free of fabrication. 

(spontaneously / effortlessly abide in this realisation)

Meditate without searching for dharma-body—

It is devoid of thought.

If your mind searches, your meditation will be confused.

.

Because it's like space, or like a magical show,

There is neither meditation or non-meditation,

How could you be separate or inseparable?

That's how a yogi sees it! 

(this Ground -- the Union of the two truths about the three spheres -- is beyond all description / conceptualisation & non-conceptualisation, discrimination & non-discrimination / duality & non-duality, causality & acausality / production & non-production, form & non-form / matter-energy, space & time ...)

.

Then, aware of all good and bad stuff as the basic reality,

You become liberated.

Neurotic emotions are great awareness,

They're to a yogi as trees are to a fire—FUEL!

.

What are notions of going or staying?

Or, for that matter, "meditating" in solitude?

If you don't get this,

You free yourself only on the surface.

.

But if you do get it, what can ever fetter you?

Abide in an undistracted state.

Trying to adjust body and mind won't produce meditation.

Trying to apply techniques won't produce meditation either.

.

See, nothing is ultimately established.

Know what appears (appearing -- 1st truth) to have no intrinsic nature (empty -- 2nd truth).

Appearances perceived: reality's realm, self-liberated.

Thought that perceives: spacious awareness, self-liberated.

Non-duality, sameness [Union of perceiver and perceived]: the dharma-body.

(Union subject / actor / perceiver / knower <==> relation / action / perception / cognition <==> object / result / perceived / known)

.

Like a wide stream flowing non-stop,

Whatever the phase, it has meaning

And is forever the awakened state—

Great Bliss without samsaric reference.

(Abiding in this Union of the Two Truths about the three spheres is BLISS)

.

All phenomena (objects) are empty of intrinsic nature (empty)

And the mind (subject) that clings to emptiness dissolves in its own ground. (also empty)

Freedom from conceptual activity 

Is the path of all the Buddhas.
(path: the middle way free from all extremes & middle)

.

I've put together these lines

That they may last for aeons to come.

By this virtue, may all beings without exception

Abide in the great state of Mahamudra.

.

– Maitripa

https://quotes.justdharma.com/essential-mahamudra-verses-maitripa/

----------

In more precise words: 

𝗠𝗮𝗵𝗮𝗺𝘂𝗱𝗿𝗮 𝗶𝘀 𝘀𝗽𝗼𝗻𝘁𝗮𝗻𝗲𝗼𝘂𝘀𝗹𝘆 𝗲𝗳𝗳𝗼𝗿𝘁𝗹𝗲𝘀𝘀𝗹𝘆 𝗮𝗯𝗶𝗱𝗶𝗻𝗴 𝗶𝗻 𝘁𝗵𝗲 𝗶𝗻𝗱𝗲𝘀𝗰𝗿𝗶𝗽𝘁𝗶𝗯𝗹𝗲 / 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 '𝗥𝗲𝗮𝗹𝗶𝘁𝘆' as it is here & now.

And that '𝗚𝗿𝗼𝘂𝗻𝗱' is the self-arising unchanging unstained fact that everything -- the three spheres of 1. subject / mind, 2. relation / action, and 3. object / phenomena -- is like a Union of being 𝗲𝗺𝗽𝘁𝘆 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 (2nd truth) <==> exactly because 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁𝗹𝘆 𝗰𝗼-𝗮𝗿𝗶𝘀𝗲𝗻 / co-dependent (1st truth). One aspect / truth implies the other (<==>).

Something could be co-dependent with its parts (when applicable), and/or its causes & conditions (when applicable), and its conceptual opposite(s) (always), and as object co-dependent with the subject / mind merely labelling / imputing / conceptualising it in dependence of its past / conditioning / karma (always).

Everything is conventionally dependently arisen & relatively functional impermanent appearances (1st truth), but still empty of inherent existence (2nd truth); empty of inherent existence (2nd truth), but still conventionally dependently arisen & relatively functional impermanent appearances (1st truth). One aspect / truth implies the other (<==>).

In other words: Mahamudra is directly perceiving / realising / abiding on the Ground as the inconceivable 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀. Abiding in this, being always fully aware of this, is Liberation, Freedom, Bliss, Nirvana.

This 'Ground' is also called the 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗠𝗶𝗻𝗱: Union clarity / luminosity / awareness / functionality <==> and emptiness. It is also the Inseparability / Union of three kayas: Trikaya, or Buddhaverse, or Buddha-nature of everything, of Genuine Emptiness free from all extremes & middle.

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

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 spheres 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/ 

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

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 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀.

.

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 𝗻𝗼 "𝗽𝘂𝗿𝗲𝗹𝘆 𝗼𝗯𝗷𝗲𝗰𝘁𝗶𝘃𝗲 𝘄𝗼𝗿𝗹𝗱" existing independently or separately from any observer or consciousness. And there is 𝗻𝗼 "𝗽𝘂𝗿𝗲 𝘀𝘂𝗯𝗷𝗲𝗰𝘁 𝗼𝗿 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀 𝗼𝗿 𝗺𝗶𝗻𝗱" existing independently or separately from any observed or apprehended object / world. It is more like subject & object are inseparable ... They arise together, 𝗲𝘃𝗼𝗹𝘃𝗲 𝘁𝗼𝗴𝗲𝘁𝗵𝗲𝗿, 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 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀. 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 "𝗚𝗿𝗼𝘂𝗻𝗱". 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 "𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲" 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 𝐢𝐧𝐝𝐞𝐬𝐜𝐫𝐢𝐛𝐚𝐛𝐥𝐞, 𝐢𝐧𝐜𝐨𝐧𝐜𝐞𝐢𝐯𝐚𝐛𝐥𝐞, 𝐛𝐞𝐲𝐨𝐧𝐝 𝐚𝐥𝐥 𝐜𝐨𝐧𝐜𝐞𝐩𝐭𝐮𝐚𝐥 𝐞𝐥𝐚𝐛𝐨𝐫𝐚𝐭𝐢𝐨𝐧𝐬, 𝐟𝐫𝐞𝐞 𝐨𝐟 𝐚𝐥𝐥 𝐞𝐱𝐭𝐫𝐞𝐦𝐞𝐬 & 𝐦𝐢𝐝𝐝𝐥𝐞. 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 𝐔𝐧𝐢𝐨𝐧 𝐨𝐟 𝐜𝐥𝐚𝐫𝐢𝐭𝐲 / 𝐜𝐥𝐞𝐚𝐫 𝐥𝐢𝐠𝐡𝐭 / 𝐥𝐮𝐦𝐢𝐧𝐨𝐬𝐢𝐭𝐲 / 𝐜𝐨𝐠𝐧𝐢𝐳𝐚𝐧𝐜𝐞 / 𝐜𝐚𝐩𝐚𝐜𝐢𝐭𝐲 𝐨𝐟 𝐤𝐧𝐨𝐰𝐢𝐧𝐠 / 𝐟𝐮𝐧𝐜𝐭𝐢𝐨𝐧𝐚𝐥𝐢𝐭𝐲 / 𝐚𝐩𝐩𝐞𝐚𝐫𝐚𝐧𝐜𝐞𝐬 <==> 𝐚𝐧𝐝 𝐞𝐦𝐩𝐭𝐢𝐧𝐞𝐬𝐬 𝐨𝐟 𝐢𝐧𝐡𝐞𝐫𝐞𝐧𝐭 𝐞𝐱𝐢𝐬𝐭𝐞𝐧𝐜𝐞. 

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.)

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

Going beyond the realm of good and bad ~ Shunryu Suzuki

In our practice the most important thing is to realize that we have buddhanature. Intellectually we may know this, but it is rather difficult to accept. Our everyday life is in the realm of good and bad, the realm of duality, while buddhanature is found in the realm of the absolute where there is no good and no bad. There is a twofold reality. Our practice is to go beyond the realm of good and bad and to realize the absolute. It may be rather difficult to understand.

-- Shunryu Suzuki

from the book Not Always So: Practicing the True Spirit of Zen

https://quotes.justdharma.com/going-beyond-the-realm-of-good-and-bad-shunryu-suzuki 

(i.e. Everything is already equal, pure, perfect, divine here & now -- beyond all dualities -- for one who is fully aware of the true nature of Reality. Nothing to accept nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively.)

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

Look ~ Chögyam Trungpa

Look. This is your world! You can’t not look. There is no other world. This is your world; it is your feast. You inherited this; you inherited these eyeballs; you inherited this world of color. Look at the greatness of the whole thing. Look! Don’t hesitate – look! Open your eyes. Don’t blink, and look, look – look further.

– Chögyam Trungpa

from the book "Shambhala: The Sacred Path of the Warrior"

https://quotes.justdharma.com/look/ 

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

"Dharma is the truth that surpasses relative truth and ultimate truth;

yet enjoys the abundance of relative truth and ultimate truth."

 

-- Dzongsar Jamyang Khyentse Rinpoche

 

----------

 

Commentary:

 

(i.e. This TRUTH / REALITY is:

 

• not relative truth / dependent origination only,

• not absolute truth / mere emptiness only,

• not both together,

• not neither.

 

It is called the inconceivable 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀:

their inseparability, interdependence, co-dependence, harmony ...

That is the Ground, the infinite energy source of everything in both samsara & nirvana.

That is the only thing that is self-arising, unborn, permanent, unchanging, uncontrived ... the true nature of anything and everything.)

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

The body, speech and mind of buddha ~ Longchenpa

Whatever exists is only its own nature;

and whatever ends is only its own nature:

there is no movement at all in pure mind

and that stillness is the body of buddha.

.

Every word that is uttered is only its own purity;

and every vibration is only its own purity:

nothing is spoken or uttered in pure mind,

which is the speech of buddha.

.

Every thought and intention is entertained only as its own spaciousness,

and every intuition is realised only as its own spaciousness;

nothing at all is thought or intuited in pure mind,

the mind of buddha past, present and future.

.

-- Longchenpa

from the book Natural Perfection: Longchenpa's Radical Dzogchen

https://quotes.justdharma.com/the-body-speech-and-mind-of-buddha/ 

Via: The Heart of Buddhism - To be a kind person

----------

Commentary:

 

(i.e. Because everything is empty of inherent existence <==> then there is no real origination / beginning / birth, duration / middle / life / change / movement, cessation / ending / death of anything (body / physical, speech / conceptual, mind / mental fabrications) <==> and the true nature of anything & everything is beyond any duality; not this, not non-this, not both together, not neither.

That is why we say that the Ground, the Trikaya, the body, speech & mind of a Buddha (the true nature of our body, speech & mind) is self-arisen / unborn, unchanging, permanent, stillness, unstained, equal, pure, perfect, like space.

But those qualifiers are mere pointers to a Reality that is beyond any dualistic qualifiers. So we should not grasp them as absolute truths.

In reality stillness and movement / change are inseparable, pure & impure are inseparable, body speech & mind are inseparable, past present & future (even the two truths) are inseparable / interdependent / co-defined / co-relative / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony / equal / non-dual / one -- in the non-dual sense of those terms -- thus all empty of inherent existence.

"Whatever thoughts arise, be sure to recognize your nature so that they all DISSOLVE as the play of dharmata."

-- Longchenpa)

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

[THE GROUND: EMPTINESS, OR BUDDHA-NATURE, OR UNION OF THE TWO TRUTHS?]

A. Emptiness ~ Tai Situ Rinpoche

Many people are confused about emptiness, but it is not such a difficult subject when seen from the point of view of figure and ground. Emptiness is the ground, and interdependent manifestation, samsara, is the figure imposed on the ground. In this way, emptiness becomes the reason why anything is possible. It is the ground or space on which anything might be created, and is created: it makes the existence of samsara possible, and the attainment of enlightenment possible. The improvement of sentient beings is possible because of emptiness, and so is the activity of buddhas and bodhisattvas. Because everything is interdependent, when all the conditions are correct, anything can happen. Emptiness makes it possible for a sentient being who is suffering in samsara to also be a Buddha by nature. When that being purifies the relative samsaric obscuration that binds it, then it is possible for it to become enlightened. None of this could be done without emptiness. If everything in existence were substantial and permanent, no one could grow old or learn anything; nothing could change, either for better or for worse; nothing could be improved, because there would be no room for it. This is common sense if you see emptiness simply. Emptiness provides the questions and the answers to all the questions, because it allows for movement and change. It allows for insight and realization. 

– Tai Situ Rinpoche

from the book "Awakening the Sleeping Buddha"

https://quotes.justdharma.com/emptiness-tai-situ-rinpoche/ 

----------

B. Emptiness and clarity ~ Tai Situ Rinpoche

Mind is empty (2nd truth), it doesn’t have any solid tangible reality; that is dharmakaya. But it is clear (1st truth: relatively functional), it is always clear and that is sambhogakaya. But that clarity is the clarity of that emptiness and that emptiness is the emptiness of that clarity. They are not two things glued together by force, no! Emptiness is the emptiness of the clarity and clarity is the clarity of the emptiness – they are together (Union of the Two Truths).

-- Tai Situ Rinpoche

https://quotes.justdharma.com/emptiness-and-clarity-tai-situ-rinpoche/ 

----------

C. [i.e. To be more precise, the Ground is luminosity / clarity / functionality / dependent-origination / appearance & emptiness inseparable; or the inseparable rupakaya & dharmakaya; in short, the Inseparability / Union of the Two Truth. Nirvana and samsara are inseparable.

But sometimes we  call it 

• 1) "Genuine-emptiness" because that is its essence, or 

• 2) "Buddha-nature" because it is its nature, or 

• 3) "compassionate energy" because those two aspects are inseparable. 

Those are the three inseparable qualities of the Ground.

So we should never grasp at one aspect and reject the other. We should never forget the other inseparable aspect. 

The most important point is that this "emptiness", or "Buddha-nature", or "Union of the Two Truths" must be defined as free from all extremes & middle: extremes like existence, non-existence, both together, neither ... So emptiness is not nihilism; Buddha-nature is not something to grasp, and the Union of the Two Truths is just a pointer to the inconceivable Ground.

In the three cases, the name changes, but the meaning is the same.]

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

Possessing the view of realization ~ Padmasambhava

“Mind” is discovered to be without something outside or inside. 

It does not have someone that looks; it is not the act of looking. 

.

It is experienced as a great original wakefulness without center or edge, 

an immense all-pervasiveness that is primordially empty and free. 

This original wakefulness is intrinsic and self-existing. 

It is not made right now, 

but is present within yourself from the very beginning. 

.

Decide firmly that the view is to recognize just that! 

To “possess confidence” in this means to realize that like space, 

Mind is spontaneously present from the beginning. 

.

Like the sun, it is free from any basis for the darkness of ignorance. 

Like a lotus flower, it is untainted by faults. 

Like gold, it doesn’t alter its own nature. 

Like the ocean, it is unmoving. 

Like a river, it is unceasing. 

Like Mount Sumeru, it is utterly unchanging.

.

Once you realize that this is how it is [and stabilize it], 

that is called “possessing the view of realization.”

-- Padmasambhava

from the book Advice from the Lotus-Born

https://quotes.justdharma.com/possessing-the-view-of-realization-padmasambhava/ 

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

Merely discovered ~ Chögyam Trungpa

Anything that is created must sooner or later die.
Enlightenment (the Ground and Fruition) is permanent 

because we have not produced it;
we have merely discovered it.

– Chögyam Trungpa

from the book "Cutting Through Spiritual Materialism"

https://quotes.justdharma.com/merely-discovered/ 

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From: H.E. Garchen Rinpoche’s Commentary on The Aspiration Prayer of Kuntuzangpo

So there is a single basis and there are two paths and two fruitions. The path of accomplishing other’s benefits that leads to the fruition of happiness and the path of self-cherishing that leads to the fruition of suffering. Two paths here do not refer to the physical paths that we walk on, rather they refer to different ways of thinking in our mind depending on knowing and not knowing the working of karma (karma and its fruition). ...

I was really amazed by the difference between knowing and not knowing the working of karma (karma and its fruition) and thus how the mind views things. This is what determines our happiness and suffering. ...

They all can attain the state of Enlightenment if they understand the karma that they created in the past. If you do not understand the workings of the karma and you are not aware, then you are transforming happiness into suffering. You are transforming friends into enemies. Our fortune and riches may become the cause of miseries. We can only find suffering. This is one path and the other path is to understand karma, change the way of thinking and find happiness within suffering. Kuntuzangpo is your own mind and in order to realize that mind, we need awareness that means we need to understand the workings of karma. May they all attain Enlightenment means may they all be free from suffering, may they resolve their own suffering by understanding the workings of the karma. ...

https://www.ratnashri.se/KuntuzangpoPrayer.pdf

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The unity of emptiness ~ Sengcan

Things are "objects" because there is a "subject" or mind (and relation / action);

and the mind is a "subject" because there are "objects" (and relation / action).

Understand the relativity of these two (the co-dependence / co-evolution of the three spheres)

and the basic reality: the unity of emptiness (the Union of the three spheres).

(i.e. Union of the three spheres: Union subject <==> relation / action <==> object. The three spheres are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, CO-EVOLVING, co-ceasing / co-transcended, equal / non-dual / one, in the non-dual sense of those terms: ex. not different / separate / independent / multiple / dual, not identical / united / dependent / one / non-dual, not both together, not neither. 

Union of the Two Truths about the three spheres: the three spheres are like a Union of being conventionally DEPENDENTLY CO-ARISEN relatively functional impermanent appearances (1st truth -- not complete non-existence) <==> and being EMPTY of inherent existence (2nd truth -- not real existence); one aspect implies the other (<==>).)

In this Emptiness the two (/ three) are indistinguishable (in Union)

and each contains in itself the whole world.

If you do not discriminate between coarse and fine (realise the Union of opposites)

you will not be tempted to prejudice and opinion. (Middle Way: not accepting not rejecting in absolute terms)

(i.e. Union of opposites in general: The apparent opposites are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, CO-EVOLVING, co-ceasing / co-transcended, equal / non-dual / one, in the non-dual sense of those terms: ex. not different / separate / independent / multiple / dual, not identical / united / dependent / one / non-dual, not both together, not neither. 

Union of the Two Truths about the opposites in general: the apparent opposites are like a Union of being conventionally DEPENDENTLY CO-ARISEN relatively functional impermanent appearances (1st truth -- not complete non-existence) <==> and being EMPTY of inherent existence (2nd truth -- not real existence); one aspect implies the other (<==>).

This applies to all dualities, triads, quads, etc; even to the three spheres, and the two truths themselves.)

-- Sengcan
https://quotes.justdharma.com/the-unity-of-emptiness-sengcan/

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Doer and doing ~ Nagarjuna

A doer (subject) arises dependent on a doing (action), 

and a doing (action) exists dependent on a doer (subject). 

Except for that, we do not see another cause for their establishment.

(i.e. Union of the three spheres: Union subject <==> relation / action <==> object. The three spheres are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, CO-EVOLVING, co-ceasing / co-transcended, equal / non-dual / one, in the non-dual sense of those terms: ex. not different / separate / independent / multiple / dual, not identical / united / dependent / one / non-dual, not both together, not neither. 

Union of the Two Truths about the three spheres: the three spheres are like a Union of being conventionally DEPENDENTLY CO-ARISEN relatively functional impermanent appearances (1st truth -- not complete non-existence) <==> and being EMPTY of inherent existence (2nd truth -- not real existence); one aspect implies the other (<==>).)

-- Nagarjuna
quoted in the book Meditation on Emptiness
https://quotes.justdharma.com/doer-and-doing/

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

The Distinction Between Mind and Pure Awareness (Rigpa)

Advice for Palseng
by Dodrupchen Jigme Tenpe Nyima
The Third Dodrupchen Rinpoche

I bow respectfully to the guru, Drimé Özer,
And, with folded hands, pay homage.
Here, a tiny droplet of instruction from
The omniscient guru, I shall now explain.

On the subject of what we call 'mind' (sems) and 'pure awareness' (rig pa), some common scriptures say that all that is 'main mind' is mind, while cognition is what is 'clear and aware'. They thus claim that mind is synonymous with consciousness (rnam shes), while awareness is synonymous with cognition (shes pa). Yet such explanations are insufficient when it comes to identifying mind and awareness as they are spoken of in the Dzogchen texts.

In Dzogchen, mind (sems) is the root of saṃsāric existence and includes a tendency to cling to things as real;
while pure awareness (rig pa) is the wisdom of settling evenly in accordance with intrinsic reality (dharmatā).

• What is more, this is not like the mere common view of the Middle Way; it is superior because it brings about a special kind of certainty through the reasoning that proves how the buddhas' insight into how things are is present as the perfect ground of ordinary beings' basic nature. 

• On an ultimate level, both true existence and the absence of true existence are understood to be equal,
  and all theoretical posturing is therefore overcome in the face of ultimate reasoning. 

• On the conventional level, too, this approach is superior because it incorporates the practice of viewing all phenomena as infinite purity.

• This Dzogchen approach is also superior to the outer mantra vehicles, as it incorporates the profound key point of seeing phenomena as buddha-forms and wisdom, then settling, without contrivance, in the great natural condition. 

• It is also superior to the vehicle of the transcendent perfections because it involves viewing phenomena as infinite purity. 

• And it is superior to the outer mantra vehicles, because even though these tantras have deity yoga, they do not have the view which recognises that, in their natural state, these appearances have always been enlightened as buddha-forms and wisdom. 

• It is also more profound than Mahāyoga and Anuyoga, because there is no need to train in the generation and completion stages, both of which involve effort. Instead, since all phenomena are recognised as primordial enlightenment, and the radiance of pure great wisdom,
  it is sufficient simply to abide by a recognition of this, relaxing in the nature of the ground.

• This differs from the approach taken by some contemporary meditators, those who merely settle in delusory perception without cutting attachment to reality at its very root, and without realising the nature of infinite purity.

More details 

• on how the nature of the conventional is buddha-forms and wisdom, 

• or how ultimately both pure and impure are alike in lacking true nature, 

• as well as proofs of how appearances are infinite purity and so on, 

can be found in the works of the omniscient Rongzom and victorious Longchenpa.

In short, I wonder whether alternating in meditation between analysis, for as long as certainty about these points has not yet arisen, and settling, when certainty has arisen and does not wane, might not be an authentic means of sustaining this understanding.

Any foolish, mistaken analysis,
Or foolish talk, triply invalid, [1]
In what I have here set down
Is due to me, the foolish one.
Still, if anything here is of value,
Take it as your own adornment.

I, the youthful Jigme, wrote this in response to Palseng's request. May it be virtuous!

Translated by Adam Pearcey, 2015.

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

My very own nature ~ Trulshik Rinpoche

Note: Here, the Ground is called Primordial Emptiness or Self-arising Awareness.

The primordial ground, the great, ever-pure primordial emptiness,
Which is free from all elaboration and change, 

Is the very nature of uncompounded and self-arising awareness:
Bless me so that I may recognize the view, my very own nature.

(i.e. This Ground is Genuine Emptiness free from all extremes & middle. 

In other words the Union of the Two truths: 

Empty but still functional / aware, functional / aware but still empty.)

-- Trulshik Rinpoche
https://quotes.justdharma.com/my-very-own-nature-trulshik-rinpoche/ 

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Unconstructed self -knowing ~ Naropa

Note: Here, the Ground is called Mind.

Mind is neither existent nor non-existent,

Since each of these [constructs] is negated.

It is also not both,

Since existing and not existing are a contradiction.

It is not a living being

Nor other than living beings.
(i.e. The Ground is not existent, not non-existent, not both together, not neither (tetralemma).)

.

Therefore, it is free from all constructs (Free from all extremes & middle).

This is how I have established the ultimate:

“Mind is based on space,” as it is said.

.

This unconstructed self-knowing (Ground)

Perceives while empty, and while empty it perceives.
(i.e. Union of the Two Truths free from all extremes & middle: conventionally dependently co-arisen relatively functional impermanent appearances <==> but empty of inherent existence; empty of inherent existence <==> but still  conventionally dependently co-arisen relatively functional impermanent appearances. One aspect / truth implies the other (<==>).)

Experience and emptiness are therefore indivisible, (in Union)

Like the analogy of the moon in water.

This is how I have established nonduality:

“Space is not based on anything,” as it is said.

.

This unconstructed self-knowing

Is itself the very basis of samsara.

Nirvana as well is also just this.

The Great Middle Way is also just this.

That to be seen is also just this.

That to train in is also just this.

That to attain is also just this.

The valid truth is also just this.

.

The renowned threefold tantras

Of basic cause (View / Ground), method (Path), and result (Fruition),

And what is known as ground, path, and fruition,

Are just different situations of this.

.

The basic consciousness, the all-ground,

And all possible aggregates in samsara,

Are known as the ‘dependent,’ and so forth.

.

-- Naropa

from the book Songs of Naropa: Commentaries on Songs of Realization

https://quotes.justdharma.com/unconstructed-self-knowing-naropa/ 

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

[This Ground / Consciousness / Awareness ( / insert the name you want) is not a Something, not a Nothingness,
not both together, not neither. You might see it as you want, but never grasp it, otherwise it turns into poison.]

Self-liberate even the antidote ~ Pema Chödron

In case you thought you understood “Examine the nature of unborn awareness,” let go even of that understanding, that poise, that security, that sense of ground. Let go even of the idea of emptiness, of openness, of space… so whenever you come up with a solid conclusion, let the rug be pulled out. You can pull out your own rug, and you can also let life pull it out for you.

So if you think that everything is solid, that’s one trap, and if you change that for a different belief system, that’s another trap. We have to pull out the rug from under our belief systems altogether. We can do that by letting go of our beliefs, and also our sense of what is right and wrong, by just going back to the simplicity and the immediacy of our present experience, resting in the nature of alaya.

(i.e. This Ground is not something to grasp, not a supreme view. So we also need to transcend all views about this Ground -- whatever we have decided to call it: awareness, genuine emptiness, buddha-nature, Union of the Two Truths. These are mere pointers to the moon, not the moon itself. Its true nature is inconceivable, beyond all conceptual elaborations, beyond all extremes & middle.)

-- Pema Chödron

from the book Start Where You Are: A Guide to Compassionate Living

https://quotes.justdharma.com/self-liberate-even-the-antidote/ 

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Samsara is an expression of nirvana ~ Mingyur Rinpoche

Samsara is an expression of nirvana,
just as relative reality is an expression of absolute reality.

 

– Mingyur Rinpoche

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

https://quotes.justdharma.com/samsara-is-an-expression-of-nirvana/ 

 

-----

 

(i.e. And vice versa.

 

The same for the opposites of any duality: ex. samsara vs. nirvana, the two truths, etc.

 

Samsara is an expression of nirvana,

just as relative reality (1st truth) is an expression of absolute reality (2nd truth).

Nirvana is an expression of samsara,

just as absolute reality (2nd truth) is an expression of relative reality (1st truth).

 

Appearances (1st truth) are expressions of emptiness (2nd truth),

and emptiness (2nd truth) an expression of appearances (1st truth).

 

Meaning: One truth implies the other (<==>).

They are inseparable, interdependent, co-dependent, in harmony, in Union.

= Union of the Two Truths.

= Union of opposites.

 

But most of the time they mention only one side of the equation; leaving the impression that one side is the basis of the other, and that it doesn't work the other way around. Ex. Leaving the impression that emptiness is the basis of appearances, but not the other way around. But that is incomplete, misleading. The Ground is the Union of the two.)

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Gampopa’s Instructions to the First Karmapa 

Among the many oral instructions that the first Karmapa received from Gampopa was the mahamudra view that thoughts need not be artificially amputated during meditation. Gampopa said, “This co-emergent unification of ours is one of our key oral instructions. Whatever thought occurs in your conscious mind, no matter how much you may want it or not want it—you simply observe that thought as mind. Likewise, whatever appearances arise are seen as mind. In this way, we take thoughts and appearances onto the path. Thoughts are not the problem; it is our discursive attachment to those thoughts that creates obstacles.” 

[Note: Dudjom Lingpa takes exactly the same approach in his dzogchen instructions. He calls it, “taking the impure mind as the path”.]  

After Karmapa had practiced in retreat for a time, he felt he had a genuine experience of bliss, luminosity, and non-conceptuality, so, he told Gampopa about it. The teacher replied, "Ah, you looked directly at it; that’s good. Now tell me—where did the root of those experiences come from?" Dusum Khyenpa couldn’t answer that, so Gampopa said, "Well then, you need to continue to meditate just like that. Meditate often, but only for short sessions. Keep that up, and whatever else you do, make consciousness your servant!"

So Karmapa continued alternating like this, meditating in retreat and then discussing it with Gampopa. One night he dreamt that a monk appeared and explained a new dharma to him that he had not heard before. The dream was very lucid, so he hurriedly reported it to his guru. Gampopa asked him, "Did you like that dream?" Karmapa said yes indeed, he liked it a lot! Gampopa flew into a rage and rebuked his student, “Listen, you are going to have all sorts of marvels happening when you meditate, but you have to understand that they are all just illusory appearances. Treat them as illusory appearances, and they will turn into the path. But, if you hold those appearances to be real entities, they will remain obstacles! So, whatever comes up in mind, do not cling to any of it as good, and do not reject any of it as bad. Understand all of it to be non-dual. Whenever a thought arises, don’t let it spawn a discursive stream of analysis; know it simply as conditioned mind arising from latent karma, and let it go.”

So, Karmapa continued this sequence of retreats and interviews, and one day he came down and reported, “The rigpa that I have developed is usually clear during the day, but at night there is still distraction.” Gampopa answered, “Yes, you still have a fault. You have the fault that when the awareness is clear you like it, and when it is not clear, you don't! That is not the right approach. Put your rigpa in empty clarity as usual, and then whatever arises, know it as non-dual mind. During the day, the luminosity will mix with appearances, and at night luminosity will mix with dreams. No matter what arises, remain in equanimity. When you are among crowds, regulate your speech and meditate! Whatever you are doing, be mindful of the stillness of your awareness in the midst of the movements of samsara.”

So, Karmapa continued on with his practice, and eventually he was able to report progress to Gampopa. He said, “Finally, my abiding has lessened. When I entrusted everything to pure rigpa, any discursive thought that arose also went into the state of pure rigpa. As each discursive thought arose, the experience was deepened by it. Then, when I let the rigpa go free as well, an experience of luminous emptiness remained as unfabricated equanimity. Even in post-meditation, the result was that nothing arising in the six sense consciousnesses was reified as inherently existing. Everything was present as mind.”

When Gampopa heard this, he replied, “Well… that’s it!” 

~ Ŧoƞpa Ɉoƞ

[ - Adapted from the Complete Works of Gampopa, translated by Tony Duff in ‘Gampopa Teaches Essence Mahamudra’, 2011]

[ - The wonderful photo of my Dharma Hero, the 16th Karmapa, Rangjung Rigpe Dorje, was recently rediscovered in the records of Michael Wood.]

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