Sunday, January 17, 2021

Essential Mahamudra Verse - Maitripa - 057

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[Everything that appears, positive neutral or negative, is the Ground.
Inseparability / Union of the Ground / Mind <==> and its spontaneous displays / manifestations.]

Essential Mahamudra Verses -- Maitripa

(Rรฉsumรฉ: Everything is the Ground / Mahamudra: Union of the Ground <==> and its displays / manifestations; Union of the Two Truths about the three spheres -- subject, relation / action, object --; Union of opposites; Middle Way free from all extremes & middle.
Becoming fully aware of this Ground, with its three inseparable qualities -- essence, nature, compassionate energy / dynamism -- is the liberating factor. Then samsara is purified / transmuted into Nirvana here & now.
This Ground, and thus also its displays, are indescribable / inconceivable, beyond all conceptual proliferations, beyond all extremes & middle: not this, not non-this, not both together, not neither; beyond existent & non-existence; beyond all conceptualisation & non-conceptualisation, discrimination & non-discrimination, duality & non-duality,  causality / production & acausality / spontaneity, beyond the three stages of becoming -- origination / coming, duration / abiding / change, cessation / going --; beyond form & non-form / matter-energy, space & non-space, time & timelessness.
The Ground is felt as a primordial naked pristine awareness: empty but still functional / cognizant / luminous, functional / cognizant / luminous but still empty.)

Source: https://www.naturalawareness.net/mahamudra
The video: https://www.youtube.com/watch?v=W1XM0FouHzg 




To innermost bliss, I pay homage!

Homage to Great Bliss!

[1. About objects / phenomena -- they are co-dependent with the subject / mind & the actions, thus empty]

Were I to explain Mahamudra, I would say —
All phenomena (objects)? Your own mind (subject)! (1st truth -- all objects / phenomena / result / perceived / known / acquired are conventionally dependently co-arisen relatively functional impermanent appearances -- objects / phenomena / result / perceived / known / acquired are co-dependent with the subject / mind / actor / perceiver / knower / acquirer, merely labelled / imputed / conceptualised by the subject / mind in dependence of its past / conditioning / karma),
If you look outside for meaning, you’ll get confused.
Phenomena are like a dream, empty of true nature, (2nd truth -- all objects / phenomena / result / perceived / known / acquired are thus emptiness of inherent existence)

Mahamudra is knowing that

all things (objects / phenomena) are one's own mind (subject).

Seeing objects as external is just noetic projection.

The whole of "appearance" is as empty as a dream.

[2. About the subject / mind -- it is co-dependent with the objects / phenomena & the actions, thus empty]

And mind (subject) is merely the flux of awareness (1st truth -- the subject / mind / actor / perceiver / knower / acquirer is also a conventionally dependently co-arisen relatively functional impermanent appearances --  the subject / mind / actor / perceiver / knower / acquirer is co-dependent with the objects / phenomena / result / perceived / known / acquired),

No self nature (2nd truth - the subject / mind / actor / perceiver / knower / acquirer is thus also emptiness of inherent existence);
just energy flow.
No true nature: just like the sky.

The mind (subject) as such is merely a flow of awareness,

without self-nature, moving where it will like the wind.

Empty of an identity, it is like space.

[3. Same thing with their relation / action -- it is co-dependent with the other two spheres, thus empty]

[4. All dharmas are like that: Union of the Two Truths about the three spheres … that is the Ground]

All phenomena (dharmas) are alike, sky-like. 

All phenomena (the three spheres), like space, are the same.

(i.e. The Ground: what is self-arisen, unchanging, pristine, permanent ... is the fact that all dharmas, the three spheres -- 1. subject / actor / perceiver / knower / acquirer, 2. relation / action / perception / cognition / acquisition, 3. object  / result / perceived / known / acquired --, are like a Union of being conventionally dependently co-arisen (co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended) relatively functional impermanent appearances (1st truth - not complete non-existence) <==> and being empty of inherent existence (2nd truth - not real separate independent inherent existence).
An inconceivable Union of the Two Truths about the three spheres beyond all conceptual proliferations, beyond all extremes & middle.
The three spheres are co-appearing -- in co-dependence with each other -- but empty, empty but still co-appearing & relatively functional. One aspect / truth implies the other (<==>). They are merely labelled / imputed / conceptualised together.
Everything is like that: like transparent, like illusions, mirages, dreams, reflections.
Like an energy flow, or a flux of awareness, or  continuous spontaneous magical show of the Ground / Mind.
Everything -- positive neutral or negative -- is the Ground spontaneously manifesting its inseparable displays.
Everything -- positive neutral or negative -- is One with the inconceivable self-arisen unalterable permanent pristine Ground -- like waves & ocean --.)

[5. Assertions with regard to the Ground: ex. It is inconceivable, self-arisen, unchanging, unalterable, uncontrived, naked, pristine, functional, cognizant but empty, and vice versa]

That’s Mahamudra (the Ground), 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).

That which is termed Mahamudra,

Is not a "thing" that can be pointed to.

It is the mind's own nature

that is Mahamudra [i.e., the Absolute State].

[6. Everything that appears is the Ground, the Union of the Two Truths about the three spheres]

If you realize this basic reality (the Ground)
You recognize all that comes up, all that goes on, as Mahamudra (the Ground),
The all-pervading dharma-body.

It is not something to be perfected or transformed.

Thus, to realize this, is to realize

that the whole world of appearance is Mahamudra.

This is the absolute all-inclusive Dharmakaya [i.e.,the Ultimate Embodiment of Buddhahood].

[7. Meditation is simply abiding on this Ground: nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / no-do in absolute terms ...]

Rest in the true nature (the Ground), free of fabrication (rest on this primordial naked pristine awareness without any influence from any conditioning / karma).
Meditate without searching for dharma-body (how to meditate -- do not seek anything)
It is devoid of thought. (free from thoughts, but not necessarily without them; nothing to accept nothing to reject)
If your mind searches (seek something or a state), your meditation will be confused. (things not to do)

Uncontrived and just as it is,

the inconceivable Dharmakaya,

is itself effortless meditation.

Trying to attain something is not meditation.

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!
(i.e. The Ground and its inseparable displays / appearances are beyond all action & non-action, thinking & non-thinking, conceptualisation & non-conceptualisation, discrimination & non-discrimination, duality & non-duality, causality / production & acausality / spontaneity, form & non-form / matter-energy, space & omnipresence, time & timelessness. It is beyond all conceptual elaborations, beyond all extremes & middle.)

Seeing everything like space, like a magical illusion,

Neither meditating nor not meditating,

Neither separate nor not separate:

Such is the Yogin's realization.

[8. Directly realising that everything -- positive neutral or negative -- is the Ground, Union of the Two Truths, or Union of opposites, is the liberating factor; ex. no need to reject / abandon / demonize feelings, thoughts, concepts, dualities, ...]

Then, aware of [this,] [that] all good and bad stuff as the basic (non-dual) reality (the Ground),
You become liberated.
Neurotic emotions are great awareness (the Ground),
They’re to a yogi as trees are to a fire — FUEL! (how to meditate - Transforming problems into the dharma path)
(i.e. Union Ground <==> and its displays / manifestations / appearances -- positive, neutral, or negative --.
Non-duality / Oneness / Union of opposites: not different / separate / multiple, dual, not identical / united / one / non-dual, noot both together, not neither.)

All virtuous and evil actions

Become liberated through this knowledge.

The sinful defilements become the Absolute Gnosis itself;

becoming the Yogin's friend, this is a fire consuming the forest of trees.

What are notions of going (movement) or staying (stillness)?
Or, for that matter, “meditating” in solitude?
(i.e. Non-duality / Oneness / Union of movement / mind with activity <==> and stillness / mind at rest. Both are the Ground.)
If you don’t get this, you free yourself only on the surface. (things not to do)

Where then is going or staying?

Who then needs to run to a Monastery to meditate?

But if you do get it (the Ground), what can ever fetter you?
(i.e. then nothing can disturb you; you are free from them, not necessarily without them)
Abide in an undistracted state. (how to meditate)
Trying to adjust body and mind won’t produce meditation. (things not to do)
Trying to apply techniques won’t produce meditation either. (things not to do)
(i.e. The Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the liberating Truth.)

If one does not understand this point,

liberation will be but a temporary event.

When the true nature is realized,

one abides in the unwavering state.

Whether or not one is in the state of Integration or not,

There is nothing to be corrected by antidote or meditation.

[9. There is no real three stages of becoming -- origination, duration / establishment, cessation -- for any dharma; everything is the Ground in the three times: before, during & after; the Ground and its displays are inseparable / one in the non-dual sense of those terms]

See, nothing is ultimately established.
Know what appears (1st truth - all dharmas are conventionally dependently co-arisen relatively functional appearances)
to have no intrinsic nature. (2nd truth - all dharmas are emptiness of inherent existence.)

(i.e. The Ground: what is self-arisen, unchanging, pristine, permanent ... is the fact that all dharmas, the three spheres -- 1. subject / actor / perceiver / knower / acquirer, 2. relation / action / perception / cognition / acquisition, 3. object  / result / perceived / known / acquired --, are like a Union of being conventionally dependently co-arisen (co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended) relatively functional impermanent appearances (1st truth - not complete non-existence) <==> and being empty of inherent existence (2nd truth - not real separate independent inherent existence).
An inconceivable Union of the Two Truths about the three spheres beyond all conceptual proliferations, beyond all extremes & middle.
The three spheres are co-appearing -- in co-dependence with each other -- but empty, empty but still co-appearing & relatively functional. One aspect / truth implies the other (<==>). They are merely labelled / imputed / conceptualised together.
Everything is like that: like transparent, like illusions, mirages, dreams, reflections.
Like an energy flow, or a flux of awareness, or  continuous spontaneous magical show of the Ground / Mind.
Everything -- positive neutral or negative -- is the Ground spontaneously manifesting its inseparable displays.
Everything -- positive neutral or negative -- is One with the inconceivable self-arisen unalterable permanent pristine Ground -- like waves & ocean --.)

Whatever arises is devoid of self-nature.

[10. Realising the true nature & dynamic of the three spheres, that they are the Ground, that they are Union of the Two Truths, self-liberates / purifies / transmutes them into Nirvana here & now]

Appearances perceived: reality’s realm (object), self-liberated.
Thought that perceives: spacious awareness (subject), self-liberated. (the same with their relations / action)
Non-duality, sameness [of perceiver (subject) and perceived (object)]: the dharma-body.
(i.e. Directly perceiving / realising the true nature & dynamic of any appearance (physical / body, conceptual / speech, mental / mind; subject, relation / action, object) automatically self-liberates it, purifies it, transmutes it into Nirvana here & now.)
(i.e. Union of the Two truths about the three spheres.)

Appearances are auto-liberated into the Sphere of Reality (Dharmadhatu).

Conceptual creation is auto-liberated into Absolute Gnosis (Mahajnana).

The non-duality [of these two] is the Dharmakaya.

[11. Realising this is abiding in the Union of bliss <==> and wisdom / emptiness]

Like a wide stream flowing non-stop,
Whatever the phase, it has meaning
And is forever the awakened state (i.e. everything appearing is One with the Ground.)
Great bliss without samsaric reference.

Like the flow of a great river,

Whatever occurs is meaningful and true.

This is the eternal Buddha state,

The Great Bliss, transcending the Worldly Cycle.

[12. Self-liberation of the three spheres = Dissolution into the Ground = Directly realising that they are inseparable / co-dependent with the Ground / Union Ground & displays / Union of the Two Truths about the three spheres]

All phenomena (objects) are empty of intrinsic nature
And the mind (subject) that clings to emptiness dissolves in its own ground.

(i.e. The Ground: what is self-arisen, unchanging, pristine, permanent ... is the fact that all dharmas, the three spheres -- 1. subject / actor / perceiver / knower / acquirer, 2. relation / action / perception / cognition / acquisition, 3. object  / result / perceived / known / acquired --, are like a Union of being conventionally dependently co-arisen (co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended) relatively functional impermanent appearances (1st truth - not complete non-existence) <==> and being empty of inherent existence (2nd truth - not real separate independent inherent existence).
An inconceivable Union of the Two Truths about the three spheres beyond all conceptual proliferations, beyond all extremes & middle.
The three spheres are co-appearing -- in co-dependence with each other -- but empty, empty but still co-appearing & relatively functional. One aspect / truth implies the other (<==>). They are merely labelled / imputed / conceptualised together.
Everything is like that: like transparent, like illusions, mirages, dreams, reflections.
Like an energy flow, or a flux of awareness, or  continuous spontaneous magical show of the Ground / Mind.
Everything -- positive neutral or negative -- is the Ground spontaneously manifesting its inseparable displays.
Everything -- positive neutral or negative -- is One with the inconceivable self-arisen unalterable permanent pristine Ground -- like waves & ocean --.)

All phenomena are empty of self-identity,

Wherein even the concept of emptiness is eliminated.

[13. That is the Middle Way free from all conceptual elaborations, free from all extremes & middle -- Just let it be!]

Freedom from conceptual activity (freedom from all karmic influence)
Is the path of all the Buddhas.

Free of concepts, clinging not to mental projections,

is the Path of all the Enlightened Ones.

[12. Dedication]

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.

For those fortunate to connect with this teaching,

I have uttered these words of heartfelt instruction.

Thus, may all sentient beings

become established in Mahamudra.

-- Maitripa

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

Colophon: This exposition of Mahamudra (in thirteen four-lined stanzas) was given orally by the Master Maitripa to Marpa Chos-kyi-lodro, who translated it into Tibetan. It was translated into English from the original Tibetan text belonging to Bardok Chusang Rimpoche of Tingri by a Ngakpa-Yogin of the Dharma Fellowship.

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Commentary:

In more precise words: 

๐— ๐—ฎ๐—ต๐—ฎ๐—บ๐˜‚๐—ฑ๐—ฟ๐—ฎ ๐—ถ๐˜€ ๐˜€๐—ฝ๐—ผ๐—ป๐˜๐—ฎ๐—ป๐—ฒ๐—ผ๐˜‚๐˜€๐—น๐˜† ๐—ฒ๐—ณ๐—ณ๐—ผ๐—ฟ๐˜๐—น๐—ฒ๐˜€๐˜€๐—น๐˜† ๐—ฎ๐—ฏ๐—ถ๐—ฑ๐—ถ๐—ป๐—ด ๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—ถ๐—ป๐—ฑ๐—ฒ๐˜€๐—ฐ๐—ฟ๐—ถ๐—ฝ๐˜๐—ถ๐—ฏ๐—น๐—ฒ / ๐—ถ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฎ๐—ฏ๐—น๐—ฒ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ '๐—ฅ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜†' as it is here & now.

And that '๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ' 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 ๐—ฒ๐—บ๐—ฝ๐˜๐˜† ๐—ผ๐—ณ ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ (2nd truth) <==> exactly because ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฐ๐—ผ-๐—ฎ๐—ฟ๐—ถ๐˜€๐—ฒ๐—ป / 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 ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ ๐—ฎ๐—ฏ๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€. Abiding in this, being always fully aware of this, is Liberation, Freedom, Bliss, Nirvana.

This 'Ground' is also called the ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐— ๐—ถ๐—ป๐—ฑ: 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.

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Commentaries from other texts

(i.e. Subject & object (& action) appear to be inherently existing / separate / independent / two, but they are the same unity / Union / Ground, the same Reality / Mind. They are not really existent, not completely non-existent ...)
(i.e. [U3S] Union of the three spheres = [U2T-3S] Union of the Two Truths about the three spheres -- subject, relation / action , object --: The three spheres appear to be inherently existing, separate, independent, in opposition, meeting once in a while. But, in fact, the three spheres are more like a Union of being empty of inherent existence (2nd truth - not real existence) <==> because of being inseparable (one cannot exist without the other(s)), interdependent (one implies the other(s)), co-defined (one defines the other(s)), co-relative, co-dependent, co-emergent, co-evolving (1st truth - not complete non-existence), co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither; nor permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning their true nature is beyond all conceptual elaborations, beyond all extremes & middle. Thus, they are appearing <==> but are always empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-arisen relatively functional impermanent appearances. One aspect / truth implies the other (<==>). The three spheres are merely labelled / imputed / conceptualised together by the mind in dependence of its past / conditioning / karma; like illusions / mirages / dreams / reflections; like transparent.)

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(i.e. All dharmas appear to be inherently existing / separate / independent / three, but they are the same unity / Union / Ground, the same Reality / Mind. They are not really existent, not completely non-existent ...)
(i.e. [U2T-all] Union of the Two Truths about all dharmas: All dharmas appear to be inherently existing, separate, independent, in opposition. But, in fact, all dharmas are more like a Union of being empty of inherent existence (2nd truth - not real existence) <==> because of being inseparable (one cannot exist without the other(s)), interdependent (one implies the other(s)), co-defined (one defines the other(s)), co-relative, co-dependent, co-emergent, co-evolving (1st truth - not complete non-existence), co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither; nor permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning their true nature is beyond all conceptual elaborations, beyond all extremes & middle. Thus, they are appearing <==> but are always empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-arisen relatively functional impermanent appearances. One aspect / truth implies the other (<==>). All dharmas are merely labelled / imputed / conceptualised together by the mind in dependence of its past / conditioning / karma; like illusions / mirages / dreams / reflections; like transparent.
Note: They, all dharmas, could be co-dependent (1st truth - not complete non-existence) with their parts (when applicable) (Union whole <==> parts), with their causes & conditions (when applicable) (Union cause <==> effect), with their conceptual opposites (always) (Uopp: Union of opposites), and especially as objects they are co-emergent, co-evolving, co-dependent with the subject / mind merely labelling / imputing / conceptualising them in dependence of its past / conditioning / karma (U3S: Union of the three spheres).)

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(i.e. Empty-cause / Ground <==> empty-causing/producing <==> empty effect / luminosity / appearances / displays.)
(i.e. The Ground & its luminosity / manifestations / appearances / displays appear to be inherently existing / separate / independent / two, but they are the same unity, the same Reality. They are not really existent, not completely non-existent ...)
(i.e. [Uopp] Union of Ground <==> appearances / luminosity / displays (pure or impure) = [U2T-opp] Union of the Two Truths about the Ground and its inseparable displays: This Ground / Reality appears to be the basis of all appearances in both samsara & nirvana. It appears to be existing inherently, prior to, independently, separately from those appearances. But, in fact, Ground and appearances / luminosity / displays are more like a Union of being empty of inherent existence (2nd truth - not real existence) <==> because of being inseparable (one cannot exist without the other(s)), interdependent (one implies the other(s)), co-defined (one defines the other(s)), co-relative, co-dependent, co-emergent, co-evolving (1st truth - not complete non-existence), co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither; nor permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning their true nature is beyond all conceptual elaborations, beyond all extremes & middle. Thus, they are appearing <==> but are always empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-arisen relatively functional impermanent appearances. One aspect / truth implies the other (<==>). Ground and appearances / luminosity / displays are merely labelled / imputed / conceptualised together by the mind in dependence of its past / conditioning / karma; like illusions / mirages / dreams / reflections; like transparent.)
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(i.e. Sahaja = the inconceivable unconditioned self-arisen Pure Ground / Mind with its three inseparable qualities (see: https://www.rigpawiki.org/index.php?title=Ground ); [Uopp] Union of opposites; [U2T] Union of the Two Truths about all dharmas; [U2T-3S] Union of the Two Truths about the three spheres.)

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(i.e. In that sense, everything is the Ground spontaneously manifesting its inseparable displays, dancing its magical dance. Everything is Union of the Two Truths -- Union of being dependently co-arisen <==> and empty of inherent existence --. Everything is Union of the three spheres, merely labelled / imputed by the mind. Everything is Non-dual / Union of opposites, beyond all opposition, duality, discrimination in absolute terms. Not this, not non-this, not both together, not neither; meaning beyond all conceptual elaborations, beyond all extremes & middle. So there is no inherent / universal / absolute basis any discrimination or non-discrimination, conceptualisation or non-conceptualisation, action or non-action, thinking or non-thinking, feeling or non-feeling, remembrance or non-remembrance, accepting or rejecting. In that sense, everything is perceived as already equal, pure, perfect divine here & now. This way, all appearances, defilements, poisons, can be self-liberated / purified / transcended / transmuted into the Ground simply by directly realising their true nature & dynamic; that they are inseparable with the Ground, in Union with the Ground.)


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Commentaries from other texts

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

.

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

.

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

.

.

.


.

.

.

Other Quotes

The unity of emptiness ~ Sengcan

Things are objects because there is a subject or mind;

and the mind is a subject because there are objects.
(i.e. The same thing with their relations / action)

Understand the relativity (co-dependence) of these two

and the basic reality: the unity of emptiness.

In this Emptiness the two are indistinguishable
(Ground = Union of the three spheres: Union subject <==> relation / action <==> object;
Union of the Two Truths about the three spheres: Union co-dependence of the three spheres <==> emptiness of inherent existence)

and each contains in itself the whole world.

If you do not discriminate between coarse and fine (Ground = Non-duality / Oneness / Union of opposites)

you will not be tempted to prejudice and opinion. (MIddle Way free of all extremes & middle: nothing to accept nothing to reject)

-- Sengcan

translated by Richard B. Clarke

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


Doer and doing ~ Nagarjuna

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

and a doing (action) exists dependent on a doer (subject).
(i.e. The same thing with the object)

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

(Ground = Union of the three spheres: Union subject <==> relation / action <==> object;
Union of the Two Truths about the three spheres: Union co-dependence of the three spheres <==> emptiness of inherent existence)

-- Nagarjuna

quoted in the book Meditation on Emptiness

https://quotes.justdharma.com/doer-and-doing/ 

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

In the voidness of reality ~ Milarepa

This fundamental consciousness (Ground)

In itself is nothing at all. (also empty of inherent existence)

In the voidness of reality

Lack of realizer (subject) and realized (object) is realized,

Lack of seer and seen is seen,

Lack of knower and known is known,

Lack of perceiver and perceived is perceived.

-- Milarepa

from the book Drinking the Mountain Stream: Songs of Tibet's Beloved Saint, Milarepa

https://quotes.justdharma.com/in-the-voidness-of-reality-milarepa/ 

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

The Innate Beyond Subject And Object ~ Dilgo Khyentse Rinpoche

Phenomena (objects) are the radiance of the innate absolute (Ground);

Mind’s nature (subject) is the wisdom of the innate absolute (Ground).
(i.e. The same with their relation / action)

The ultimate teacher – phenomena and mind merged in one taste –
(Ground = Union of the three spheres: Union subject <==> relation / action <==> object;
Union of the Two Truths about the three spheres: Union co-dependence of the three spheres <==> emptiness of inherent existence)


Dwells naturally within myself. (Directly abide on this Ground)
Ah ho! What a joy!

-- Dilgo Khyentse Rinpoche

quoted in the book The Tibetan Buddhism Reader

https://quotes.justdharma.com/the-innate-beyond-subject-and-object-dilgo-khyentse-rinpoche/ 

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

Absolute bodhicitta ~ Mingyur Rinpoche

Absolute bodhicitta is the direct insight into the nature of mind. Within absolute bodhicitta, or the absolutely awakened mind, there is no distinction between subject and object (and relation / action), self and other (, positive & negative); all sentient beings (all subjects, relations / actions, objects) are spontaneously recognized as perfect manifestation of buddha nature (the Ground).

-- Mingyur Rinpoche

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

https://quotes.justdharma.com/absolute-bodhicitta/ 

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

Mind ~ Mingyur Rinpoche

There's no difference (or identity ...) between what is seen (object / luminosity) 

and the mind that sees it (subject / mind) (and the relation / action of seeing).

– Mingyur Rinpoche

https://quotes.justdharma.com/mind/ 

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

Afflictive and cognitive obscuration ~ Maitreya

Any thought such as miserliness and so on

Is held to be an afflictive obscuration.

Any thought of [reification / grasping / attachment / ignorance about the three spheres:] ‘subject’, ‘object’ and ‘action’

Is held to be a cognitive obscuration.

– Maitreya

Uttaratantra Shastra - V, 14

https://quotes.justdharma.com/afflictive-and-cognitive-obscuration-maitreya/ 

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

Full knowledge (of the Ground’s nature & dynamic)
dissolves (purifies / transmutes) the 'distance' (separation / independence / opposition)

between knower (subject) and known (object) (and relation / action / knowing)

that characterizes conventional not-knowing (acting / perceiving / knowing with ignorance of the Ground).

With no distance, an intimacy (Union) of knowing emerges (Union of the three spheres; Union of the Two truths about the three spheres),

and knowledge becomes inseparable from love (Union loving kindness / compassion / joy-bliss / equanimity <==> wisdom / emptiness).

~ Tarthang Tulku

In the Introduction of the book: Now that I Come to Die, Lonchenpa

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

A mere indescribable luminosity ~ Maitreya

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


(i.e. Union of the three spheres: Union subject / actor / perceiver / knower / mind <==> relation / action / perception / cognition <==> object / result / perceived / known / world. The three spheres are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither ...)

(i.e. Union of the Two Truths about the three spheres: 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 - no really existing); one aspect implies the other (<==>). Appearing but empty, empty but still appearing.)

(i.e. Union luminosity / clear light / clarity / functionality / capacity of knowing ... displays / appearances <==> and emptiness of inherent existence.)


Therefore, awareness is devoid of both apprehender (subject) and apprehended (object) (, and relation / action / apprehension), in all their various forms. Free from subject and object (and relation / action), by its very own nature awareness is a mere indescribable luminosity.


(i.e. Union luminosity / clear light / clarity / functionality / capacity of knowing ... displays / appearances <==> and emptiness of inherent existence.)

(Note: "Free from" but not without. Free means not being slave to, not fooled by.)

-- 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/ 

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

No hope no fear ~ Tilopa

If you are beyond all grasping at an object and at a subject (and relation / action),

that is the monarch of all VIEW.


If there is no distraction,

it is the monarch of all MEDITATIONS.


If there is no effort,

it is the monarch among all CONDUCTS.


When there is no hope (acceptation) and no fear (rejection),

that is the final result, and the FRUITION has been attained or revealed.

-- Tilopa

from the book The Life of Tilopa and the Ganges Mahamudra

https://quotes.justdharma.com/no-hope-no-fear-tilopa/ 

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Mahakaruna ~ Dzongsar Khyentse Rinpoche

People like us have dualistic compassion, whereas the Buddha’s compassion does not involve [reification / grasping / attachment / ignorance about the three spheres:] subject and object (and relation / action). From a buddha’s point of view, compassion could never involve subject and object. This is what is called mahakaruna — great compassion.

-- Dzongsar Khyentse Rinpoche

https://quotes.justdharma.com/mahakaruna-dzongsar-khyentse-rinpoche/ 

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All phenomena ~ Jamgon Kongtrul Lodro Thaye

All phenomena (the three spheres) of cyclic existence (samsara) or transcendence (nirvana),

Included within both appearance (objects) and mind (subject) (and relation / action),

Have no reality whatsoever (emptiness) and (therefore)

Arise in any way whatsoever (unimpeded appearance).

-- Jamgon Kongtrul Lodro Thaye

from the book Creation and Completion: Essential Points of Tantric Meditation

https://quotes.justdharma.com/all-phenomena/ 

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Outer and inner universe ~ Mingyur Rinpoche

Nothing in your experience – your thoughts, feelings, or sensations – is as fixed and unchangeable as it appears. Your perceptions are only crude approximations of the true nature of things. Actually, the universe in which you live (objects) and the universe in your mind (subject) form an integrated whole.

-- Mingyur Rinpoche

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

https://quotes.justdharma.com/outer-and-inner-universe/ 

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Let appearance and awareness be indivisible ~ Tulku Urgyen Rinpoche

Do not divide appearances (objects / universe) as being there and awareness (subject) as being here.
Let appearance (displays) and awareness (Ground) be indivisible.

-- Tulku Urgyen Rinpoche

from the book Vajra Speech: A Commentary on The Quintessence of Spiritual

https://quotes.justdharma.com/let-appearance-and-awareness-be-indivisible-tulku-urgyen-rinpoche/ 

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When we say that the PRIMORDIAL AWARENESS (ABSOLUTE) IS INHERENT OR CO-EMERGENT WITH [ORDINARY] MIND (CONVENTIONAL / RELATIVE), it means it has always been there from the very beginning. There was never any separation from that buddha nature. Without trying to alter this nature in any way, let it arise by itself. This is why it is said that there are no other practices to be done besides practicing on the mind, and why the eighty-four thousand sections of the Buddha’s teaching are all aimed at the recognition of the nature of mind.”

-- Kyabje Dilgo Khyentse Rinpoche - Commentaries on Jamgรถn Mipham Rinpoche's 'The Lamp that dispels darkness' Collected Works Vol III pg 689, Shambhala

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"conceptual mind and naked awareness arise as a co-emergent unity"

~ ลฆoฦžpa ษˆoฦž

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

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

[UNION] In the crystal mirror theater of AWARENESS mind the supreme artist performs his magical DISPLAYS, but rare is the clear insight audience capable of viewing this wisdom.

-- Thinley Norbu Rinpoche

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

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

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Transcending both nonduality and duality ~ Chรถgyam Trungpa

You have to go beyond duality and you also have to go beyond nonduality (/ oneness) at the same time. You have to return to duality: that is the final goal. It is like the ox-herding pictures: finally you return to the world, with a big belly and with the ox behind you. That picture, returning to the world, is the final point. So you have duality; then you discover nonduality because of duality; then you transcend both nonduality and duality (separation and Union, difference & identity, manyness & oneness) because of them.

-- Chรถgyam Trungpa

from the book The Teacup & the Skullcup: Chogyam Trungpa on Zen and Tantra

https://quotes.justdharma.com/transcending-both-nonduality-and-duality-chogyam-trungpa/ 

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The Essential Points of Mahamudra, Dzogchen, and the Middle Way  ~ Khenpo Tsultrim Rinpoche

Hey, hey, lucky students, diligent, faithful and smart,

Take a look at mind's nature - simplicity unborn

When reference points and signs dissolve in certainty

Don't strive, strain, or stop, just relax naturally


Look nakedly at the inexpressible -

Mind's basic nature, bliss and emptiness

Relaxed, at ease, fixation-free,

All that binds is free in bliss-emptiness

Within this clear light, the dharmadhatu,

Take a look at the play of unborn mind

Mind's play manifests as appearance-emptiness


Pure awareness, from beginningless time,

Naturally present, transcending mind -

Thoughts that this view is best dissolve naturally

When we realize mind's reality.

Then tigles of light and rainbows can shine

But since we don't think they're real, these dzogchenpas are fine!

– Khenpo Tsultrim Rinpoche

https://quotes.justdharma.com/the-essential-points-of-mahamudra-dzogchen-and-the-middle-way/ 

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