[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
(Résumé: Everything is the Ground / Mahamudra: Union of the Ground <==> and its displays / manifestations [UGM]; Union of the Two Truths about all dharmas [U2T]; Union of the Two Truths about the three spheres [U3S] -- subject, relation / action, object --; Union of opposites [Uopp]; 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]
(i.e. Union of the Two Truths about all dharmas [U2T-all]: All dharmas (in both samsara & nirvana) are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).>
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
(i.e. Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]:
The three spheres -- subject, relation / action, object -- for any type of relation / action -- are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
(i.e. Union of opposites [Uopp] / Union of the Two Truths about the opposites in any duality / triad / quad / etc. [U2T-opp]: The apparent opposites in any duality / triad / quad / etc. are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
(i.e. Union of the Two Truths about the two truths themselves [U2T-2T]: The two truths themselves are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
[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].
(i.e. Union of the Ground and its manifestations, or Union of the Two Truths about the Ground and its inseparable manifestations [U2T-GM]: The Ground and its manifestations are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
[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.
(i.e. Union of Shamatha & Vipashyana, or Union of the Two Truths about Shamatha & Vipashyana [U2T-SV]: Shamatha & Vipashyana are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
[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?
(i.e. Union of rest & movement, or Union of the Two Truths about rest & movement [U2T-SV]: Rest & movement are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
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.
(i.e. Union of the Two Truths about all dharmas [U2T-all]: All dharmas (in both samsara & nirvana) are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).>
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
[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.
(i.e. Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]:
The three spheres -- subject, relation / action, object -- for any type of relation / action -- are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
[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.
(i.e. Union of the Ground and its manifestations, or Union of the Two Truths about the Ground and its inseparable manifestations [U2T-GM]: The Ground and its manifestations are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
[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.
(i.e. Union of the Two Truths about the two truths themselves [U2T-2T]: The two truths themselves are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)
[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:
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.
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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
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[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.
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[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.
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[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.
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[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 ...).
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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.
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[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].
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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.
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For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
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[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.
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[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.
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[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.
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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 (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 ...).
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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.
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[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].
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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.
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For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
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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/
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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/
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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/
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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/
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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/
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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
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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/
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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 Jamgön 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"
~ Ŧoƞpa Ɉoƞ
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 ~ Chögyam 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.
-- Chögyam 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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