Friday, January 8, 2021

The Magic Key - 052


The Magic Key -- Via: Michael Gregory

O Mahasattva,


The body of the Dharma

And the dominion of the Dharma

Are like the sun and light.

They are not one and they are not different.

These two:

The body of the Dharma

And the body of form:

Are like the moon in the sky and a water moon.

They are not one and they are not different.

These two:

The body of the Dharma

And wisdom:

Are like a butter lamp and light.

They are connected by having a single true nature.

These two:


And wisdom:

Are like a rusty mirror and a cloud in the sky.

They are not one and they are not different.

These two:

A subject’s demarcated vision

And the essence of the meaning of reality:

Are a pure and impure vision.

What is special about this

Is that they appear to be two things.

They are not one and they are not different.

These two:

The Buddhas who dwell throughout the three times

And the sentient beings of samsara’s three realms:

Are specifically good and bad delusions.

They are not one and they are not different.


From: The Magic Key: Instructions on the Bodhicitta

Translated by Lotsawa Christopher Wilkinson

The Magic Key is a Sutra of the Great Perfection, the Atiyoga or Dzogchen. 

i.e. The conceptual opposites in any duality / triad / quad / etc. are always like that:

Because they are dependently co-arisen, co-dependent, co-emergent, co-evolving ...

==> then they are empty of inherent existence

==> then they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;

not existing, not non-existing, not both together, not neither;

not this, not non-this, not both together, not neither; etc. (tetralemma).

(and vice versa; it works both ways (<==>))

Meaning their true nature is beyond all conceptual eleborations, beyond all extremes & middle.


This works for all groups of apparent opposites; including the inseparable three kayas, the nature of mind and the conceptual mind, primordial awareness and its empty displays, the sky and its clouds, the sun and its rays, the ocean and its waves, the mirror and the reflections, the two truths: absolute & relative, cause & effect, subject & object, body & speech & mind, the three times, differentness & identity, manyness & oneness, duality & non-duality, light & darkness, samsara & nirvana, purity & impurity, etc.


The magic key: The Union of opposites. The Union of the Two Truths. The Union of the three spheres.


For mode see: 

-- Buddhist logic: 

-- The true meaning of Unity / Non-duality / Union of opposites: 

-- "Union": 








In the realm of mind essence ~ Milarepa

Veiled by ignorance,

๐—ง๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ๐˜€ ๐—ผ๐—ณ ๐—บ๐—ฎ๐—ป ๐—ฎ๐—ป๐—ฑ ๐—•๐˜‚๐—ฑ๐—ฑ๐—ต๐—ฎ

Appear to be different;

Yet in the realm of Mind Essence

They are both of one taste.

Sometimes they will meet each other

In the great Dharmadhatu.

-- Milarepa 


This is an old truth ~ Ryokan

If there is beauty, there must be ugliness;

If there is right, there must be wrong.

๐—ช๐—ถ๐˜€๐—ฑ๐—ผ๐—บ ๐—ฎ๐—ป๐—ฑ ๐—ถ๐—ด๐—ป๐—ผ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ are complementary,

And illusion and enlightenment cannot be separated.

This is an old truth, don’t think it was discovered recently.

“I want this, I want that”

Is nothing but foolishness.

I’ll tell you a secret –

All things are impermanent!

-- Ryokan

from the book One Robe, One Bowl: The Zen Poetry of Ryokan 


The union of samsara and nirvana ~ Padmasambhava

When samsaric existence is freed in itself, there is no awakened state to accomplish apart form that. Once you realize this, ๐˜€๐—ฎ๐—บ๐˜€๐—ฎ๐—ฟ๐—ฎ ๐—ฎ๐—ป๐—ฑ ๐—ป๐—ถ๐—ฟ๐˜ƒ๐—ฎ๐—ป๐—ฎ are not two.

-- Padmasambhava

from the book Advice from the Lotus-Born 


Essence of mind ~ Mipham Rinpoche

What we call “essence of mind” is the actual face of unconditioned pure awareness, which is recognised through receiving the guru’s blessings and instructions. If you wonder what this is like, it is empty in essence, beyond conceptual reference; it is cognisant by nature, spontaneously present; and it is all-pervasive and unobstructed in its compassionate energy. This is the rigpa in which the ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐—ธ๐—ฎ๐˜†๐—ฎ๐˜€ are inseparable.

-- Mipham Rinpoche

from the book Beyond the Ordinary Mind: Dzogchen, Rimรฉ, and the Path of Perfect Wisdom 


From:  The armor of awareness -- a recent post by Jon Norris

๐—ฆ๐—ผ, ๐—ถ๐˜’๐˜€ ๐˜๐—ถ๐—บ๐—ฒ ๐˜๐—ผ ๐˜๐—ฎ๐—ธ๐—ฒ ๐—ฎ ๐—ฏ๐—ฟ๐—ฒ๐—ฎ๐˜๐—ต ๐—ฎ๐—ป๐—ฑ ๐—ด๐—ฒ๐˜ ๐—ฏ๐—ฎ๐—ฐ๐—ธ ๐˜๐—ผ ๐˜๐—ต๐—ฒ ๐—ฏ๐˜‚๐˜€๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐—ฎ๐˜„๐—ฎ๐—ธ๐—ฒ๐—ป๐—ถ๐—ป๐—ด, ๐—ฎ๐—ป๐—ฑ ๐˜๐—ต๐—ฎ๐˜ ๐—บ๐—ฒ๐—ฎ๐—ป๐˜€ ๐—ฟ๐—ฒ๐—ฒ๐˜€๐˜๐—ฎ๐—ฏ๐—น๐—ถ๐˜€๐—ต๐—ถ๐—ป๐—ด "๐—บ๐—ฒ๐—ป๐˜๐—ฎ๐—น ๐—ฒ๐—พ๐˜‚๐—ฎ๐—ป๐—ถ๐—บ๐—ถ๐˜๐˜† ๐—ฏ๐—ฒ๐˜๐˜„๐—ฒ๐—ฒ๐—ป ๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฎ๐—ป๐—ฑ ๐—ถ๐˜๐˜€ ๐—ฒ๐—บ๐—ฝ๐˜๐˜† ๐—ฒ๐—บ๐—ฎ๐—ป๐—ฎ๐˜๐—ถ๐—ผ๐—ป๐˜€".


From: Mahamudra text, ‘The Two Armors’ -- Jigten Sumgรถn

The Armor of the Inner Discriminating Knowledge is to ๐˜ƒ๐—ถ๐—ฒ๐˜„ ๐˜๐—ต๐—ฒ ‘๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐—บ๐—ถ๐—ป๐—ฑ’ ๐—ฎ๐—ป๐—ฑ ‘๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฝ๐˜๐˜‚๐—ฎ๐—น ๐—บ๐—ถ๐—ป๐—ฑ’ ๐—ฎ๐˜€ ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—น๐—ฒ.


The Innate Beyond Subject And Object ~ Dilgo Khyentse Rinpoche

Phenomena are the radiance of the innate absolute;

Mind’s nature is the wisdom of the innate absolute.

The ultimate teacher – ๐—ฝ๐—ต๐—ฒ๐—ป๐—ผ๐—บ๐—ฒ๐—ป๐—ฎ ๐—ฎ๐—ป๐—ฑ ๐—บ๐—ถ๐—ป๐—ฑ merged in one taste –

Dwells naturally within myself. Ah ho! What a joy!

-- Dilgo Khyentse Rinpoche

quoted in the book The Tibetan Buddhism Reader 


The unity / non-duality / Union of subject & object, Union of coarse and fine  ~ Sengcan

Things are objects because there is a subject or mind;

and the mind is a subject because there are objects.

Understand the relativity of these two

and the basic reality: the unity of emptiness.

In this Emptiness the two (๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ & ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜) are indistinguishable (Union)

and each contains in itself the whole world.

If you do not discriminate between ๐—ฐ๐—ผ๐—ฎ๐—ฟ๐˜€๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—ณ๐—ถ๐—ป๐—ฒ

you will not be tempted to prejudice and opinion.

-- Sengcan 


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 ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ (๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜๐˜€) ๐—ฎ๐—ป๐—ฑ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ (๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜) be indivisible (Union).

-- Tulku Urgyen Rinpoche

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


Transcending both nonduality and duality ~ Chรถgyam Trungpa

You have to go beyond ๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐˜† (๐—บ๐—ฎ๐—ป๐˜†๐—ป๐—ฒ๐˜€๐˜€ / ๐—ฑ๐—ถ๐—ณ๐—ณ๐—ฒ๐—ฟ๐—ฒ๐—ป๐—ฐ๐—ฒ / ๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐˜๐—ถ๐—ผ๐—ป) and you also have to go beyond ๐—ป๐—ผ๐—ป-๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐˜† (๐—ผ๐—ป๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ / ๐—ถ๐—ฑ๐—ฒ๐—ป๐˜๐—ถ๐˜๐˜† / ๐˜‚๐—ป๐—ถ๐—ผ๐—ป) 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 non-duality because of duality; then you transcend both nonduality and duality because of them.

-- Chรถgyam Trungpa

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


The Seven Nails of Acarya Sri Simha (the Lion of Dzogchen)

Homage to absolute Gnosis (self-arisen empty-cognizant ground),

[the unity / Union of] ๐˜‚๐—ป๐—ฐ๐—ฟ๐—ฒ๐—ฎ๐˜๐—ฒ ๐—–๐—น๐—ฒ๐—ฎ๐—ฟ ๐—Ÿ๐—ถ๐—ด๐—ต๐˜ (1st truth) and ๐—˜๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ (2nd truth) (Union of the Two Truths free of all extremes & middle).

This Gnosis of self-existent Awareness (svayambhu-vidya-jnana), which encompasses all and abides in all, is open and impartial.

Therefore, nail the original immutable Ground (prakriti) by using the seven nails of the Path of the Non-duality of Samsara and Nirvana. Thus shall primordial Great Bliss (mahasukha) arise in the mind.

1.  Affix the juncture [Union] of ๐—ฆ๐—ฎ๐—บ๐˜€๐—ฎ๐—ฟ๐—ฎ ๐—ฎ๐—ป๐—ฑ ๐—ก๐—ถ๐—ฟ๐˜ƒ๐—ฎ๐—ป๐—ฎ [Uopp] with the nail of unimpeded effulgent Gnosis.

2.  Affix the juncture [Union] of ๐—ข๐—ฏ๐˜€๐—ฒ๐—ฟ๐˜ƒ๐—ฒ๐—ฟ (๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜) ๐—ฎ๐—ป๐—ฑ ๐—ข๐—ฏ๐˜€๐—ฒ๐—ฟ๐˜ƒ๐—ฒ๐—ฑ (๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜) [U3S] with the nail of the self-radiant Clear Light.

3.  Affix the juncture [Union] of ๐—ฆ๐—ฒ๐—น๐—ณ ๐—ฎ๐—ป๐—ฑ ๐—ข๐˜๐—ต๐—ฒ๐—ฟ [Uopp] with the nail of innate pure Ipseity (vastu).

4.  Affix the juncture [Union] of Nihilism (non-existence) and Eternalism (existence) [Uopp] with the nail of liberation from all Views (dristi).

5.  Affix the juncture [Union] of ๐—ฃ๐—ต๐—ฒ๐—ป๐—ผ๐—บ๐—ฒ๐—ป๐—ฎ (dharma) (1st truth - Relative truth) and ๐—จ๐—น๐˜๐—ถ๐—บ๐—ฎ๐˜๐—ฒ ๐—ฅ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜† (dharmata) (2nd truth - Absolute truth) [U2T] with the nail of absolute Awareness (vidya).

6.  Affix the juncture [Union] of meditative Passivity (laya) (๐˜€๐˜๐—ถ๐—น๐—น๐—ป๐—ฒ๐˜€๐˜€ / no-thought) and Excitation (auddhatya) (๐—บ๐—ผ๐˜ƒ๐—ฒ๐—บ๐—ฒ๐—ป๐˜ / thought) [Uopp] with the nail of abandonment-of-sense-stimuli.

7.  Affix the juncture [Union] of ๐—”๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ (abhasa) (1st truth) and ๐—˜๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ (sunyata) (2nd truth) [U2T] with the nail of primordial Dharma-embodiment [of the Absolute].

Colophon: This is the last testament of Sri Simha.



From: Finding Comfort and Ease in the Nature of Mind by Longchen Rabjam

"Inseparable and ๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€. (Union of the Two Truths) °

Simplicity without perception of either one or many.

(not different / many / dual, not identical / one / non-dual, not both together, not neither)

With neither bias or partiality, all is equal,

Equal appearance and emptiness; equal in truth or falsehood.

Existence is equal and non-existence is also equal.

This is equality transcending all extremes,

The single state of the space of primordial purity."


"Just as various forms appear within a mirror, °

Phenomenal objects rise in the space of sense awareness (subject).

By grasping them we feel desire and aggression.

Then there is the confusion of the samsaric world.

Bring them all together, not projecting the mind. (not different / two)

No objective phenomena arise within the mind (not the same / one).

Being essenceless (emptiness), they do not exist as two (or one, or both together, or neither)."


Thus all the things that appear to be external objects °

(objects / phenomena / world appear to be different / separate / independent from the subject / mind / consciousness)


Appear within the mind

(but objects / phenomena / appearances are in fact co-dependent / co-emergent / co-evolving with the subject / mind),

and yet they are not mind (subject) (the two are not identical / united / one / non-dual / dependent).

Nor do they exist as anything else than mind (the two are not different / separate / two / dual / independent).


Though by the force of habitual patterns, there appears

The dualistic appearance of grasping and fixation

(they appear to be different / separate / two / dual / independent because of our ignorance and habits / karmic cycle),


From the time they appear the grasper (subject) and grasped (object) have not been two

This is like a face reflected in a mirror.

(The two -- subject & object -- are more like: not different / separate / multiple / dual / independent, not identical / united / one / non-dual / dependent, not both together, not neither (tetralemma). They are both empty of inherent existence (2nd truth) <==> because inseparable, interdependent, co-emergent, co-evolving, co-dependent (1st truth) ( = Union of the Two truths); like illusions, mirages, dreams, reflections. So we cannot reduce everything to either objects / phenomena only, or subject / mind only, or both together, or neither.) 


From: Nancy Neithercut

there is no separation

no things to be separate

nor one big thing to be divided

only in the languaging do there seem to be things and events


only in the languaging do I seem to appear

and yet, intuiting this un named, unknowable

edgeless liquid world

always obviously pervasive

like the deep hush before dawn

it never leaves

and it is not separate from the paltry world of things

it feels like love and an unspeakable wondrousness has supersaturated the dream of things


with languaging the stream of perceptual input not separate from the aware-ing of it,
trees and mountains seem to bloom into being

and as soon as the worded world becomes populated with things

there is an anointing of self and other


so is there an un named world of flowing shape and color

which cannot be caught or held

a magical world that cannot be known?

perhaps intuiting this is the liquid magic we long for but can never find

as it is not a place

but is always the case


everyone knows these waters

they dip their toes into them from time to time

when melting into a sunset

or a lover

but it can be scary to recognize this

as we cannot exist there

there are no things there

there is no there



bathed in and as wordless wonder

songs seem to paint me into the dream of things

but there is no paint

no painter

no dream 


[๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ <==> ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜]

"To divide appearances (objects) as being there and mind (subject) as being here is what sentient beings do.

Practitioners, however, ๐—ฑ๐—ผ ๐—ป๐—ผ๐˜ ๐—ฑ๐—ถ๐˜ƒ๐—ถ๐—ฑ๐—ฒ ๐˜๐—ต๐—ฒ๐˜€๐—ฒ ๐˜๐˜„๐—ผ,

thinking appearance (object) are there and mind (subject) is here.

(i.e. Thinking subject / mind & object / phenomena are separate, independent, inherently existing and in opposition.)

They practice the ๐—จ๐—ป๐—ถ๐˜๐˜† ๐—ผ๐—ณ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—บ๐—ถ๐—ป๐—ฑ which is the meaning of 'one taste'.

(๐—ถ.๐—ฒ. ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€:

๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ <==> ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ฎ๐—ฐ๐˜๐—ถ๐—ผ๐—ป <==> ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜.)

(i.e. ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ ๐—ฎ๐—ฏ๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€: The three spheres are ๐—ฒ๐—บ๐—ฝ๐˜๐˜† of inherent existence (2nd truth - not really existent) <==> because/thus they are inseparable, interdependen, co-defined, co-relative, ๐—ฐ๐—ผ-๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜, ๐—ฐ๐—ผ-๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐˜, ๐—ฐ๐—ผ-๐—ฒ๐˜ƒ๐—ผ๐—น๐˜ƒ๐—ถ๐—ป๐—ด, co-ceasing / co-transcended, in harmony, equal / non-dual / one (1st truth - not completely non-existent)  -- in the non-dual sense of those terms:

ex. not existent, not non-existent, not both together, not neither;

๐—ป๐—ผ๐˜ ๐—ฑ๐—ถ๐—ณ๐—ณ๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ / ๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐˜๐—ฒ / ๐—บ๐˜‚๐—น๐˜๐—ถ๐—ฝ๐—น๐—ฒ / ๐—ฑ๐˜‚๐—ฎ๐—น, ๐—ป๐—ผ๐˜ ๐—ถ๐—ฑ๐—ฒ๐—ป๐˜๐—ถ๐—ฐ๐—ฎ๐—น / ๐˜‚๐—ป๐—ถ๐˜๐—ฒ๐—ฑ / ๐—ผ๐—ป๐—ฒ / ๐—ป๐—ผ๐—ป-๐—ฑ๐˜‚๐—ฎ๐—น, not both together, not neither; etc.

The three spheres are appearing but empty, empty but still appearing. One aspect / truth implies the other (<==>).)

That is the reason why things become smooth, easy for the practitioner; with that there would be no way to attain ease."

-Tulku Urgyen Rinpoche (Buddhadharma: The Practitioner's Quarterly) Fall 2020

Via: Vajra Vidya Retreat Center Crestone 


Mind's true nature ~ 3rd Jamgon Kongtrul Rinpoche

Our present state of mistaken apprehension does not accord with the mind’s true nature [REALITY AS IT IS HERE & NOW], which is ever and already perfect and pure.

Mistaken experiences depend upon mind’s fundamental pattern that identifies the apprehending subject as "the self." The self is not inherently existent, although we erroneously cling to the belief that it is. Since we think that the SELF / SUBJECT exists of its own accord and as a unique entity, we assume apprehended experiences [OBJECTS] are other and distinct from the self and automatically cling to a DUALISTIC OUTLOOK as a result.

It is just this DUALISTIC NOTION (OF SUBJECT VS. OBJECT] that gives rise to feelings of sympathy and antipathy, attachment and aversion, i.e., sympathy for those persons and things that live up to our expectations and aversion against those persons and things that obstruct our expectations. Our expectations evolve from our hopes and fears related to misleading assumptions of happiness and suffering. When feelings of sympathy and antipathy arise, other disturbing emotions naturally spring forth – desire, anger, pride, jealousy, just to name a few. These afflictive emotions drive us to act the way we do with body, speech, and mind. Our activities create karma, the "infallible law of cause and effect." Living beings experience the result of their personal and collective karma in the active process of being and becoming.

It is necessary to become free of the initial delusions that are the source of suffering, i.e., the mistaken beliefs in an apprehending self and apprehended OBJECTS different than the SELF [SUBJECT]. They bring about feelings that necessarily give rise to frustrating karmic results. When free of the mental patterns that are the cause of attachment and aversion, then freedom from suffering will have been attained. No outer means can eliminate suffering and guarantee lasting happiness other than the practice of hearing, contemplating, and meditating the precious Dharma instructions.

– 3rd Jamgon Kongtrul Rinpoche 

(i.e. Also: The true nature of any phenomena / objects is exactly the same as the true nature of the mind / subject. It is the Union of subject <==> object; the inconceivable Union of the Two Truths about the three spheres. The Ground.)






No comments:

Post a Comment

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