Sahaja - Ground - 066

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Sahaja / ground: everything -- good & bad -- is already pristine / luminous <==> and empty - 066

This 'conceptual mind' is sahaja too.
"Accepting this while rejecting that, one only blocks the view."

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

.

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

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

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

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

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Quotes

"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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Our Buddha-nature, the Buddha-nature of everything, is not something different than / separate from our actual body, speech & mind, our actual physical, conceptual & mental fabrications, our actual 5 aggregates. Our Buddha-nature is beyond dualities like good & bad, self & other(s), subject & object, whole & part, cause & effect, casuality & spontaneity, one & many, identity & difference, inside & outside, body & speech & mind, movement & stillness, action & non-action, thinking & non-thinking, conceptualisation & non-conceptualisation, discrimination & non-discrimination, acceptation & rejection, duality & non-duality, ...

It is just a matter of directly realising that, this One perfection.

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

Visit of the The mahasiddha:

"... This nature of mind… what is it they wonder? What does he mean? Sahaja is the word he uses most, sahaja the innate, 𝘀𝗮𝗵𝗮𝗷𝗮 𝘁𝗵𝗲 𝗰𝗼𝗲𝗺𝗲𝗿𝗴𝗲𝗻𝘁 𝘂𝗻𝗶𝘁𝘆 𝗼𝗳 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗮𝗻𝗱 𝗹𝘂𝗺𝗶𝗻𝗼𝘀𝗶𝘁𝘆 [i.e. the Ground / Union of the Two truths - U2T]. Few have any idea what he is talking about, but they listen intently. ..."

Via Jon Norris ... read the full story :

https://www.facebook.com/jon.norris.756/posts/4193119790716843 

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

H.H. The 3rd Karmapa, Rangjung Dorje 

"Beginning" and "end" (dualities like origination & cessation of appearances) are dependent upon conceptualization.

(i.e. Objects / phenomena are co-dependent on the subject / mind, merely labelled / imputed by the subject / mind; thus empty of inherent existence. Thus they have no real three stages of becoming: origination / beginning / coming, duration / middle / staying, cessation / ending / going. Thus there is nothing to accept nothing to reject in absolute terms. They cannot be accepted or rejected / abandoned.)

Mental events are like winds.

(i.e. The subject / mind is itself co-dependent with the objects / phenomena; thus also empty of inherent existence. Thus it has no real three stages of becoming: origination / beginning / coming / birth, duration / middle / staying / life, cessation / ending / going / death. Thus there is nothing to accept nothing to reject in absolute terms. It cannot be accepted or rejected.)

That (ignorance of their true nature & dynamic, and the consequential grasping, clinging ...) cause karma and kleshas to arise.

The (karma and kleshas) manifest the skandhas (5 aggregates; body, speech & mind), dhatus, ayatanas, and all the phenomena of dualistic appearances (displays).

𝗦𝗼𝗺𝗲𝗼𝗻𝗲 𝘄𝗵𝗼 𝘀𝘁𝗿𝗶𝘃𝗲𝘀 𝗳𝗼𝗿 𝗮𝗻𝗱 𝗱𝗶𝘀𝗰𝗮𝗿𝗱𝘀 (𝗿𝗲𝗷𝗲𝗰𝘁 / 𝗮𝗯𝗮𝗻𝗱𝗼𝗻) 𝘁𝗵𝗲𝘀𝗲 (𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 / 𝗱𝗶𝘀𝗽𝗹𝗮𝘆𝘀) 𝗶𝘀 𝗱𝗲𝗹𝘂𝗱𝗲𝗱.

𝗪𝗵𝗮𝘁 𝗰𝗮𝗻 𝗯𝗲 𝗻𝗲𝗴𝗮𝘁𝗲𝗱 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝗿𝗲𝗷𝗲𝗰𝘁𝗶𝗻𝗴 𝘆𝗼𝘂𝗿 𝗼𝘄𝗻 𝗽𝗿𝗼𝗷𝗲𝗰𝘁𝗶𝗼𝗻𝘀?

𝗪𝗵𝗮𝘁 𝗰𝗮𝗻 𝗯𝗲 𝗴𝗮𝗶𝗻𝗲𝗱 𝗯𝘆 𝗮𝗰𝗾𝘂𝗶𝗿𝗶𝗻𝗴 (𝗮𝗰𝗰𝗲𝗽𝘁𝗶𝗻𝗴) 𝘆𝗼𝘂𝗿 𝗼𝘄𝗻 𝗽𝗿𝗼𝗷𝗲𝗰𝘁𝗶𝗼𝗻𝘀?

(i.e. Liberation if not gained by accepting this and/or rejecting that since they are all empty of inherent existence; but by directly realising their true nature & dynamic. Then they self-liberate, are purified, are transmuted into the inseparable pure body, speech & mind of a Buddha, the inseparable three kayas. The whole samsara, karmic cycle, is transmuted into Nirvana here & now.)

Isn't this belief in duality a fraud? (ex. dualities like: origination and cessation of appearances; good & bad; acceptation / affirmation / seeking and rejection / negation / abandonment of appearances)

[Teaching duality or non-duality depending on the case:]

Though this (non-duality) understanding is taught as a remedy,

𝗧𝗵𝗲 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱𝗶𝗻𝗴 𝗼𝗳 𝗻𝗼𝗻-𝗱𝘂𝗮𝗹𝗶𝘁𝘆 𝗶𝘀 𝗻𝗼𝘁 𝘁𝗿𝘂𝘁𝗵.

It is not conception of non-conceptuality.

𝗧𝗵𝗲 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱𝗶𝗻𝗴 𝗼𝗳 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗴𝗮𝗶𝗻𝗲𝗱 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝗯𝗿𝗲𝗮𝗸𝗶𝗻𝗴 𝗱𝗼𝘄𝗻 𝗳𝗼𝗿𝗺𝘀 𝗮𝗻𝗱 𝘀𝗼 𝗼𝗻 (accepting this while rejecting that ... ex. accepting non-duality / non-conceptualisation while rejecting duality / conceptualisation),

𝗜𝘀𝗻'𝘁 𝗶𝘁 𝗶𝘁𝘀𝗲𝗹𝗳 𝗮 𝗱𝗲𝗹𝘂𝘀𝗶𝗼𝗻?

But it is taught so that attachment to things as real will cease.

(i.e. Duality & non-duality, or conceptualisation & non-conceptualisation, are both mere impermanent imperfect adapted skillful means or antidotes. Ultimately, one has to transcend both together, all opposites: even duality vs. non-duality, conceptualisation vs. non-conceptualisation, etc.)

There isn't anything that is either real or false.

(i.e. There is no inherent / universal / absolute truth, method, goal ... valid for all situations / cases.)

The wise have said that everything is like the moon's reflection on water.

(i.e. Everything is like a Union of being conventionally dependently co-arisen relatively functional impermanent appearances <==> empty of inherent existence. = Union of the Two Truths = the Ground.)

𝗧𝗵𝗲 "𝗼𝗿𝗱𝗶𝗻𝗮𝗿𝘆 𝗺𝗶𝗻𝗱" 𝗶𝘀 𝗰𝗮𝗹𝗹𝗲𝗱

𝗧𝗵𝗲 "𝗱𝗵𝗮𝗿𝗺𝗮𝗱𝗵𝗮𝘁𝘂" 𝗮𝗻𝗱 "𝘁𝗵𝗲 𝗕𝘂𝗱𝗱𝗵𝗮 𝗻𝗮𝘁𝘂𝗿𝗲."

(Everything, good & bad, is the Ground / dharmadhatu / Buddha-nature / genuine Emptiness / Union of the Two Truths. So, there is nothing to accept nothing to reject in absolute terms. In that sense, everything is said to be already equal, pure, perfect, divine here & now.)

𝗧𝗵𝗲 𝗲𝗻𝗹𝗶𝗴𝗵𝘁𝗲𝗻𝗲𝗱 𝗰𝗮𝗻𝗻𝗼𝘁 𝗶𝗺𝗽𝗿𝗼𝘃𝗲 𝗶𝘁.

𝗨𝗻𝗲𝗻𝗹𝗶𝗴𝗵𝘁𝗲𝗻𝗲𝗱 𝗯𝗲𝗶𝗻𝗴𝘀 𝗰𝗮𝗻𝗻𝗼𝘁 𝗰𝗼𝗿𝗿𝘂𝗽𝘁 𝗶𝘁.

(i.e. This Ground, the Union of the Two Truths, is said to be inconceivable, self-arisen, pristine, unchanging, unperturbable, unalterable, permanent; functional but empty, empty but still functional / luminous / cognizant. One aspect / truth implies the other (<==>).)

It is described by many names,

But its meaning cannot be known through verbal expression."

Via Michael Gregory

https://www.facebook.com/michael.gregory.9212/posts/3692853327460957 

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

I don't think it is true that "dualism is the real root of our suffering and of all our conflicts", no more than 'conceptualisation' , no more than 'thoughts', no more than the 5 aggregates ...

The root of all suffering is 'ignorance of their true nature & dynamic', grasping them because of ignorance.

Transcending both nonduality and duality ~ Chögyam Trungpa
(The same for non-conceptualisation and conceptualisation)
(The same for non-thinking / non-acting and thinking / acting)
(The same for non-existence / emptiness and existence / dependent origination / appearances)

You have to go beyond duality (conceptualisation) and you also have to go beyond nonduality (non-conceptualisation) at the same time. You have to return to duality (conceptualisation): 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 (conceptualisation); then you discover nonduality (non-conceptualisation) because of duality (conceptualisation); then you transcend both nonduality and duality (both non-conceptualisation and conceptualisation) 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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Perceiving everything in its natural purity ~ Dilgo Khyentse Rinpoche

...

All appearances are understood as being dharmakaya. We perceive everything in its natural purity, and there is nothing we can call impure.

Dilgo Khyentse Rinpoche

from the book Zurchungpa's Testament

https://quotes.justdharma.com/perceiving-everything-in-its-natural-purity-dilgo-khyentse-rinpoche/ 

(i.e. No need to clear away thoughts, concepts, dualities ... to get to the ultimate mind; they are also part of the ultimate mind / Ground / U2T. All we need to do is directly observe them here & now (in meditation: Union samatha & vipashyana) in order to directly perceive their true nature & dynamic: the Union of the Two Truths about them, the Union of the Ground and its displays.

The difference between ultimate mind and normal mind is being fully aware or not of the true nature & dynamic of whatever appears. That is what 'purifies' samsara into Nirvana here & now.)

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The Marvelous Primordial State

from the Collected Tantras of The Old Tradition originally translated by Vimalamitra and Nyag Jnanakumara, in Sanskrit Bodhicitta Sopashika.

Attachment, anger, ignorance, pride, and jealousy exist from the very beginning and will remain until the end, and thus 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹𝗹𝘆 𝗽𝘂𝗿𝗲: attachment is myself, anger is myself, ignorance is myself, pride is myself, and jealousy is myself.

At that time of recognition, since the past and the present are inseparable, the innate phenomenon of attachment is naturally pure;

therefore, anger, and so forth, are [also) pure.

Since there is no concept of attachment, not even the term anger, and so forth, exist; they are phenomena that arise from mind essence. Pure by their very nature, they cannot be differentiated. Firm and unchanging, they cannot be named and cannot be severed. They are in indissoluble union; 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝘁𝗿𝗮𝗻𝘀𝗳𝗼𝗿𝗺𝗮𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗶𝗻𝗱𝗲𝘀𝘁𝗿𝘂𝗰𝘁𝗶𝗯𝗹𝗲 [𝘃𝗮𝗷𝗿𝗮] 𝗻𝗮𝘁𝘂𝗿𝗲.

From the absolute sameness of phenomena that is indivisible, infinite mandalas of phenomena arise from the essence of one's own mind, and male and female buddhas of (all] the families and of the five families [in particular), together with the bodhisattvas as the perfect retinue, arise and are perceived. The power of the interdependence of causes and conditions  is the primordial state that manifests all.

(Ordinary] body, voice, and mind are inseparable and have the nature of sameness.

Through the power of the essence that is devoid of intention, all the mandalas of Body, Voice, and Mind have always arisen and are still arising in their entirety from one's self. [All the manifestations of) light, of clairvoyance, (of the miraculous powers of] moving unobstructed through rocks, on water, and in the sky; of the various emanations, of different sounds and voices; and of all the existent and nonexistent phenomena found in the infinite, limitless universe of the three thousand world arise from the power of my Body, Voice, and Mind.

Therefore, through the discerning wisdom [one realizes that) all phenomena of cyclic existence as long as beings exist; (all) the perfect Enlightened Ones; everything that abides in the past, present, and future; the three existences; the three realms; the three Supreme (Jewels of Buddha, Dharma, and Sangha); all who abide in the mother's womb and (all) who have left (the womb]; the male, female, and neuter genders; animals, anguished spirits, hell beings, devas, (and) human beings; the old, the young, and so forth, are just me. Therefore, 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝘁𝗵𝗲 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 𝗼𝗳 𝗺𝘆 𝗠𝗶𝗻𝗱.

The wish-fulfilling precious jewel, the wish-fulfilling tree, all the enjoyments of the gods, the oceans, Mount Meru, the continents, and so systems forth, 𝗮𝗿𝗲 𝗺𝘆 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝘀𝘁𝗮𝘁𝗲.

Wherever I abide, I am the perfect and fully enlightened Buddha. Even when the bad times that are my transformation (come), I am the Buddha.

Whatever birth I take, I am the perfect and fully enlightened Buddha. 𝗜 𝗮𝗺 𝘁𝗵𝗲 𝗲𝗻𝗲𝗿𝗴𝘆 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻, 𝘁𝗵𝗲 𝘁𝗼𝘁𝗮𝗹 𝗯𝗹𝗶𝘀𝘀, 𝗼𝗳 𝘁𝗵𝗲 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝘀𝘁𝗮𝘁𝗲 𝗶𝘁𝘀𝗲𝗹𝗳.

All beings and all world systems of the universe of three thousand world systems are the primordial enlightenment; they are my primordial

state. Not even one thing exists that (my primordial state) cannot transform into or become.

Translated from the Tibetan by Elio Guarisco, Adriano Clemente, and Jim Valby with the precious help of Chogyal Namkhai Norbu.

The preceding section is included only in The Marvelous Primordial State, The Mejing Tantra, a Dzogchen Semde Text, chapter 5, identified as M3, and found in the Collected Tantras of the Old Tradition, volume 6.

Available Here:

The Marvelous Primordial State

https://www.amazon.com/dp/8878341290/ref=cm_sw_r_cp_api_glc_fabc_pb8dGb2FVC6MV?fbclid=IwAR22fz5wm0PDrCv3HjQniH9UZqkz3tdj67Yre8AUOuCKtHmu47tnO8XoQYU 

Via: Michael Gregory

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Tiantai Evil Containment in Nature

https://www.facebook.com/permalink.php?story_fbid=4094764720534912&id=1777650852246322 

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Still practicing ~ Patrul Rinpoche

You know the relative to be a lie, 𝘆𝗲𝘁 𝘀𝘁𝗶𝗹𝗹 𝘆𝗼𝘂 𝗽𝗿𝗮𝗰𝘁𝗶𝘀𝗲 𝘁𝗵𝗲 𝘁𝘄𝗼 𝗮𝗰𝗰𝘂𝗺𝘂𝗹𝗮𝘁𝗶𝗼𝗻𝘀 (𝘁𝗵𝗮𝘁 𝗶𝘀 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗶𝗻𝗴 𝘁𝗵𝗲 𝘀𝗶𝘅 𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮𝘀: 𝗴𝗲𝗻𝗲𝗿𝗼𝘀𝗶𝘁𝘆, 𝗺𝗼𝗿𝗮𝗹𝗶𝘁𝘆, 𝗽𝗮𝘁𝗶𝗲𝗻𝗰𝗲, 𝗲𝗳𝗳𝗼𝗿𝘁, 𝗰𝗼𝗻𝗰𝗲𝗻𝘁𝗮𝘁𝗶𝗼𝗻, 𝘄𝗶𝘀𝗱𝗼𝗺).

You realize that in the absolute there is nothing to be meditated on, yet still you practise meditation.

You see the relative and absolute as one, yet still you diligently practise.

Peerless teacher, at your feet I bow.

– Patrul Rinpoche

from the book "Words of My Perfect Teacher"

https://www.facebook.com/.../a.11564614.../1427824170896594/ 

(i.e. It is not because the true nature of everything is non-dual, that we should grasp at this 'non-duality / oneness' and think that whatever we do good or bad is the same. Emptiness (2nd truth) doesn't contradict / deny the relative truths / causality / the laws of karma. They support each other. Unwholesome actions continue to lead to suffering.

Everything -- good or bad -- is the self-arisen unalterable eternal Ground with its three inseparable qualities: 1) nature: dependently co-arisen relatively functional impermanent appearances, 2) essence: emptiness of inherent existence, 3) dynamism / compassionate energy: the Union of the two first aspect. Karma is still functional as long as we are still stuck in samsara because of our ignorance. With wisdom, it is automatic we would never do anything to harm others.)

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