Middle Way Buddhism Blog: Hsin-hsin Ming: Verses on the Faith-Mind - Seng-ts'an

Hsin-hsin Ming: Verses on the Faith-Mind - Seng-ts'an, Third Chinese Patriarch

Xinxin Ming, the Most Ancient Text of Zen Buddhism?
Two translations, both from Richard B. Clarke
Copy without comments: see the first quote bellow
Source of the first translation: http://www.mendosa.com/way.html
Youtube - recitation: https://www.youtube.com/watch?v=ziyOtfJ0Ch8

[From the Ten Bulls, #10. Return to Society
https://www.gilehtblog.com/2021/01/ten-bulls.html]

(Résumé:

Equanimity / Non-duality / Oneness / Union of opposites ... is the means to gaining certainty (true faith) about the true nature of Reality as it is here & now, and thus peace & liberation. That is the Middle Way free from all extremes & middle: with nothing to accept / affirm / seek / do / add in absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth. Extremes like: existence / appearances / realism, non-existence / mere-emptiness / nihilism, both together / dualism, neither / monism or radical oneness, subject-only / subjectivism, object-only / objectivism, action/process-only / processism, permanence / eternalism, impermanence / annihilationism, etc.

Neither accepting … nor rejecting … anything can lead to a realisation of the true nature of Reality. Instead one needs to abide without abiding in equanimity / non-duality / oneness / Union of opposites / Union of the three spheres / Union of the Two Truths the Middle Way (i.e. without grasping at them either).

The transcendence of appearances (physical, conceptual, mental) cannot be faked / forced / produced artificially by dropping this or that; it has to come naturally by directly perceiving their true nature & dynamic here & now. Stillness / peace cannot be faked / forced / produced artificially.

So, do not go overboard by rejecting all conventional / relative truths, methods / paths, goals, all activities, thinking, conceptualising, analysing, and preferences ... It has never been about rejecting them; so rejecting them on a so-called no-path is plain stupid and totally missing the point. They are essentially primordially equal / pure / perfect / divine, inseparable spontaneous displays of the Ground / Reality. Do not seek / accept / grasp at an imaginary Absolute, Whole, Ground, Primordial awareness, or mere-emptiness / nothingness. There is nothing to grasp.

The problem is not to have & use ‘conventional / relative truths / views, methods / paths, goals / milestones, concepts, dualities, analysis, theories, preferences ...’ but to grasp them, to get attached to them, to use them while being ignorant of their true nature & dynamic, to be fooled by them, to become slaves to them. Directly realising their true nature & dynamic here & now solves this problem.

So, after realising emptiness, we need to come back to the ordinary world, to conventional truths … but with a new awareness of the true nature & dynamic of Reality as it is here & now, an awareness of the Union of the Two Truths, the Union of the three spheres, the Union of opposites, the Middle Way free from all extremes & middle. Thus acting more in accord with the true nature & dynamic of Reality, being much more efficient and creative, producing less negative consequences / suffering for self & others.

Quote:
-- “When you try to stop activity to achieve passivity, your very effort fills you with activity. “
-- “If you wish to move in the One Way, do not dislike even the world of senses and ideas. (ex. concepts, dualities, analysis, theories …) Indeed, to accept them fully is identical with full enlightenment.”
-- “To seek mind with the discriminating mind (accepting this while rejecting that in absolute terms) is the greatest of all mistakes.”)

FIRST TRANSLATION:
The Great Way [Tao] is not difficult

for those not attached to preferences.

When not attached to love (acceptation) or hate (rejection) (in absolute terms),

all is clear and undisguised.

Separate by the smallest amount (in absolute terms), however,

and you are as far from it as heaven is from earth.
.

(i.e. the problem is not to have conventional / relative preferences / dualities, but to grasp at them, to get attached to them, to be ignorant of their true nature while using them.)

SECOND TRANSLATION:
The Great Way [Tao] is not difficult for those who have no [attachment to] preferences. (i.e. inherently existing dualities)
When [attachment to] love and hate (i.e. accepting this & rejecting that in absolute terms)
are both absent everything becomes clear and undisguised. (i.e. equal)

Make the smallest distinction [in absolute terms] however,
(i.e. grasping at opposition / dualities; discriminating in absolute terms as if things were inherently existing with inherently existing characteristics / properties / qualities -- discriminating with ignorance -- ex. Thinking we should stop some activities of the body, speech & mind: moving, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, living, etc.)
and heaven and earth are set infinitely apart.

FIRST TRANSLATION:
If you wish to know the [Liberating / Illuminating] Truth,

then hold to no opinions for or against anything (in absolute terms).

To set up what you like against what you dislike (in absolute terms)

is the disease of the mind.

SECOND TRANSLATION:
If you wish to see the Truth,
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)
then hold no opinions for or against anything. (i.e. inherently existing dualities)

To set up what you like against what you dislike (i.e. accepting this & rejecting that in absolute terms)
is the disease of the mind.
(i.e. grasping at opposition / dualities; discriminating in absolute terms as if things were inherently existing with inherently existing characteristics / properties / qualities -- discriminating with ignorance -- ex. Thinking we should stop some activities of the body, speech & mind: moving, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, living, etc.)

When the fundamental nature of things is not recognized

the mind's essential peace is disturbed to no avail. (i.e. samsara is the result of ignorance of the true nature of Reality as it is here & now)

The [Middle] Way is perfect as vast space is perfect, (i.e. nirvana is the result of awareness of the true nature of Reality as it is here & now)

where nothing is lacking and nothing is in excess.

When the deep meaning of things
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)
is not understood,
the mind’s essential peace is disturbed to no avail.

The [Middle] Way is perfect like vast space,
where nothing is lacking and nothing is in excess. (i.e. nothing to add nothing to remove)

(i.e. The Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do / add in absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth. Everything is already equal, pure, perfect, divine here & now.)

Indeed, it is due to our grasping and rejecting (in absolute terms)

that we do not know the true nature of things.

Live neither in the entanglements of outer things [grasping at appearances / T1],

nor in ideas or feelings of emptiness [grasping at emptiness / T2].

Be serene and at one with things [the Middle Way: abiding in accord with the true nature of Reality / U2T]

and erroneous views will disappear by themselves.

Indeed, it is due to our choosing to accept and reject
(i.e. grasping at opposition / dualities; discriminating in absolute terms as if things were inherently existing with inherently existing characteristics / properties / qualities -- discriminating with ignorance -- ex. Thinking we should stop some activities of the body, speech & mind: moving, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, living, etc.)
that we do not see the true nature of things.
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

Live neither in the entanglements of outer things (i.e. naïve realism / appearances / 1st truth only),
nor in [ideas or] inner feelings of emptiness (i.e. nihilism / mere-emptiness / 2nd truth only).

(i.e. The Middle Way free from all extremes & middle: extremes like existence / appearances / realism, non-existence / mere-emptiness / nihilism, both together / dualism, neither / monism or radical oneness, subject-only / subjectivism, object-only / objectivism, action/process-only / processism, ...)

Be serene in the oneness [non-duality / Union] of [/ with] things, (i.e. equanimous)
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)
and such erroneous views will disappear by themselves. [automatically]

(i.e. No need to ‘reject / negate / abandon / not-do / subtract’ anything, any activity of the body, speech & mind .. in order to accept mere-emptiness, or a nihilistic position (ex. no-path, no-activity, no-meditation, no-conceptualising, no-discrimination, no-analysing). Ex. moving, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, etc. They will self-illuminate / self-liberate / self-purity themselves by becoming fully aware of their true nature & dynamic. They are primoridally equal / pure / perfect / divine as being inseparable displays of the Ground / Reality / Primordial awareness.)

When you try to stop activity (rejecting) to achieve quietude,

your very effort fills you with activity.

As long as you remain attached to one extreme or another (i.e. to accepting this or rejecting that)

you will never know Oneness. [the liberating Truth as pointed by U2T, U3S, Uopp]

Those who do not live in the Single Way [Middle Way: U2T, U3S, Uopp]

cannot be free in either activity or quietude, in assertion or denial.

When you try to stop activity to achieve passivity, (in any domain of the body, speech & mind)
your very effort fills you with activity.

(i.e. No need to ‘reject / negate / abandon / not-do / subtract’ anything, any activity of the body, speech & mind .. in order to accept mere-emptiness, or a nihilistic position (ex. no-path, no-activity, no-meditation, no-conceptualising, no-discrimination, no-analysing). Ex. Rejecting ... movement, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, etc. They will self-illuminate / self-liberate / self-purity themselves by becoming fully aware of their true nature & dynamic. They are primoridally equal / pure / perfect / divine as being inseparable displays of the Ground / Reality / Primordial awareness.)

As long as you remain in [/ attached to] one extreme or the [an]other,
(i.e. activity / movement vs. passivity / stillness; acceptation vs. rejection; appearance vs. emptiness; existence vs. non-existence; thinking vs. non-thinking; conceptualising vs. non-conceptualising; analysing vs. not-analysing; etc.)
you will never know Oneness.
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

Those who do not live in the single Way (i.e. the Middle Way)
fail in both activity and passivity, assertion and denial. (see other translation: “cannot be free in either activity or quietude, in assertion or denial”)

Deny the reality of things (rejecting some appearances)

and you miss their reality;

assert the emptiness of things (grasping at emptiness)

and you miss their reality.

The more you talk and think about it

the further you wander from the [Liberating] Truth.

So cease attachment to talking and thinking,

and there is nothing you will not be able to [directly] know.

(i.e. the problem is not talking & thinking, but to grasp at concepts & ideas & positions, to get attached to them, to be ignorant of their true nature while using them.)

To deny the reality of things (i.e. grasping at nihilism -- rejecting appearances / conventional-relative truths, methods & goals, to reject all paths) is to miss their reality; (i.e. their true nature & dynamic, the Ground)
to assert the emptiness of things (i.e. accepting / grasping at mere-emptiness, while rejecting conventional / relative appearances, truth, methods / paths, goals -- accepting mere-emptiness as the true nature of Reality) is to miss their reality. (i.e. their true nature & dynamic, the Ground)

The more you talk and think about it [the more you grasp at, get attached to, concepts / positions / ideas about it], (i.e. accepting this & rejecting that in absolute terms; grasping at an extreme position or another)
the further astray you wander from the Truth. (i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

Stop [attachment to] talking and thinking, (i.e. accepting this & rejecting that in absolute terms) (see other translation)
and there is nothing you will not be able to know.

(i.e. No need to ‘reject / negate / abandon / not-do / subtract’ anything, any activity of the body, speech & mind .. in order to accept mere-emptiness, or a nihilistic position (ex. no-path, no-activity, no-meditation, no-conceptualising, no-discrimination, no-analysing). Ex. Rejecting ... movement, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, etc. They will self-illuminate / self-liberate / self-purity themselves by becoming fully aware of their true nature & dynamic. They are primoridally equal / pure / perfect / divine as being inseparable displays of the Ground / Reality / Primordial awareness.)

(i.e. This Truth is inconceivable for our flawed conditioned conceptual dualistic minds; ultimately it has to be directly perceived / realised / experienced / abided in without using any of our conditioning / karma. The Truth is beyond all views, methods, goals; beyond all description / conceptualisation, causality / production, form / matter-energy, space & time. And that doesn't mean we should completely stop using conventional truth, methods, goals; completely stop taking, thinking, conceptualising, discriminating, analysing, living. It doesn’t mean to reject our precious human life and/or the world, to reject what differentiates us from animals. It only means not doing it in absolute terms, not doing it with ignorance, by doing it with more and more wisdom about the true nature of Reality as it is here & now.)

To return to the root [Ground] is to find the essence [U2T],

but to pursue appearances [T1] or "enlightenment" [T2] is to miss the source [Ground / U2T].

To awaken even for a moment

is to go beyond appearance [T1] and emptiness [T2].

To return to the root is to find the meaning,
but to pursue appearances (i.e. naïve realism -- accepting / grasping at appearances, while rejecting emptiness)
is to miss their source. (i.e. their true nature & dynamic, the Ground)

At the moment of inner enlightenment there is a going beyond appearances and emptiness.

(i.e. In short, it is not about accepting conventional appearances (1st truth) while rejecting emptiness (2nd truth),
not about accepting emptiness (2nd truth) while rejecting conventional appearances (1st truth),
not about accepting both truths together,
not about neither / rejecting both truths.
It is about directly perceiving / realising / experiencing / abiding in The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

Changes [T1] that seem to occur in the empty world [T2]

we make real only because of our ignorance.

The changes that appear to occur (1st truth) in the empty (2nd truth) world
we call real only because of our ignorance. (i.e. appearances, dualities, are merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma)

(i.e. Conventionally things appear and change, but in Reality there are no inherent origination / birth / coming, duration / life / abiding / change, cessation / death / going / liberation. There is no continuity or discontinuity of anything.)

[Union of the Two Truths about all dharmas, about all opposites, even the three spheres, even the two truths themselves: Everything is like an inconceivable Union of being conventionally dependently co-arisen relatively functional impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma (1st truth) <==> and emptiness of inherent existence (2nd truth). Everything appears but is empty, everything is empty but still appears and is relatively functional. One truth implies the other (<==>). Everything is co-dependent with its parts (when applicable), with its causes & conditions (when applicable), with its apparent opposite(s) (always), and with the mind merely labelling / imputing / conceptualising it in dependence of its past / conditioning / karma. Everything is more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those term: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; etc.]

Do not seek for the Truth (i.e. no conceptual dualistic truth to grasp);

Only cease to cherish opinions (in absolute terms).

Do not search for the Truth;
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)
only cease to cherish opinions.
(i.e. grasping at one extreme or another: ex. appearance, emptiness, both together, neither; subject, object, action/process, difference, identity, dualism, monism / radical oneness, etc.)

Do not remain in a dualistic state;

avoid such easy habits carefully.

If you attach even to a trace

of this and that, of right and wrong,

the Mind-essence will be lost in confusion.

Although all dualities arise from the One [Ground / U2T],

do not be attached even to ideas of this One.

Do not remain in the [/ a] dualistic state;
(i.e. grasping at opposition / dualities; discriminating in absolute terms as if things were inherently existing with inherently existing characteristics / properties / qualities -- discriminating with ignorance -- ex. Thinking we should stop some activities of the body, speech & mind: moving, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, living, etc.)
avoid such pursuits [/ habits] carefully.

If there is even a trace of [attachment to] this and that, of [/ attachment to] right and wrong
the mind essence will be lost in confusion.

Although all dualities come from the One,
do not be attracted [/ attached] even to [the idea of] this One.

(i.e. In short, it is not about accepting dualities (one opposite) while rejecting non-duality / oneness (the other opposite),
not about accepting non-duality / oneness while rejecting dualities,
not about accepting both duality & non-duality together,
not about neither / rejecting both duality & oneness.
It is about directly perceiving / realising / experiencing / abiding in The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

When the mind exists undisturbed in the [Middle] Way,

there is no objection to anything in the world;

and when there is no objection to anything,

things cease to be — in the old way.

When no discriminating attachment arises (in absolute terms),

the old mind ceases to exist.

Let go of things as separate existences (in absolute terms)

and [the flawed conditioned conceptual dualistic] mind too vanishes.

Likewise when the thinking subject vanishes

so too do the objects created by mind. [U3S]

(i.e. the problem is not discrimination / dualities, but to grasp at them, to get attached to them, to be ignorant of their true nature while using them.)

When the mind exists undisturbed in the [Middle] Way,
nothing in the world (objects) can offend,
and when a thing can no longer offend,
it ceases to exist in the old way. (i.e. In Reality there are no inherently existing dualistic objects, opposed to each others / dualities object-object, and opposed to the subject / mind / duality subject-object)

When no distinguishing thoughts [/ discriminating attachment] arise, the old mind ceases to exist.

When [the idea of separate] thought objects vanish (is transcended), the thinking-subject vanishes (is also transcended),
as when the mind (subject) vanishes (is transcended), objects vanish (are transcended).

The arising of other gives rise to self; (i.e. in the context of the preceding and following verses, it works better with subject & object)

giving rise to self generates others.

Know these seeming two as facets

of the One Fundamental Reality. [U3S: Union of the three spheres: Union subject, relation / action, and object]

In this Emptiness, these two are really one—

and each contains all phenomena. [U2T-3S: Union of the Two Truths about the three spheres]

If not comparing, nor attached to "refined" and "vulgar"— [Uopp: Union of opposites in any duality / triad / quad / etc.]

you will not fall into judgment and opinion (in absolute terms).

Things are objects <==> because of the subject [mind].
The mind [subject] is such <==> because of things [object].

Understand the relativity of these two and the basic reality:
the unity of emptiness. (i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

In this Emptiness (Reality) the two (/ the three spheres) are indistinguishable,
and each contains in itself the whole world.

[Union of the three spheres: Union of the Two Truths about the three spheres: The three spheres -- subject, relation / action, object -- are like an inconceivable Union of being conventionally dependently co-arisen relatively functional impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma (1st truth) <==> and emptiness of inherent existence (2nd truth). They co-appear but are empty, they are empty but still co-appear and are relatively functional. One truth implies the other (<==>). They are co-dependent with each other(s), and with the mind merely labelling / imputing / conceptualising them together. They are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those term: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; etc.]

If you do not discriminate [in absolute terms] between coarse and fine [or between the opposites of any duality / triad / quad / etc., and get attached to their separation / opposition],
(i.e. grasping at opposition / dualities; discriminating in absolute terms as if things were inherently existing with inherently existing characteristics / properties / qualities -- discriminating with ignorance -- ex. Thinking we should stop some activities of the body, speech & mind: moving, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, living, etc.)
you will not be tempted to [/ fall into] prejudice and opinion.

[Union of opposites: Union of the Two Truths about all apparent opposites, even the three spheres, even the two truths themselves: Apparent opposites are like an inconceivable Union of being conventionally dependently co-arisen relatively functional impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma (1st truth) <==> and emptiness of inherent existence (2nd truth). They co-appear but are empty, they are empty but still co-appear and are relatively functional. One truth implies the other (<==>). They are co-dependent with each other(s), and with the mind merely labelling / imputing / conceptualising them together. They are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those term: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; etc.]

The Great Way is embracing and spacious—

to live in it is neither easy nor difficult.

Those who rely on limited views are fearful and irresolute:

The faster they hurry, the slower they go.

To have a narrow mind,

and to be attached to getting enlightenment

is to lose one's center and go astray.

When one is free from attachment,

all things are as they are [U2T],

and there is neither coming nor going. (i.e. no real origination, duration, and cessation of anything; no real continuity or discontinuity)

To live in the Great Way is neither easy nor difficult,
but those with limited views are fearful and irresolute:
the faster they hurry, the slower they go,
and clinging [attachment] cannot be limited;
even to be attached to the idea of enlightenment is to go astray.

Just let things be in their own way, (i.e. Just let it be! Remain equanimous, without any grasping / attachment, without any acceptation or rejection in absolute terms.)
and there will be neither coming nor going.

When in harmony with the nature of things, your own fundamental nature,

and you will walk freely and undisturbed.

However, when mind is in bondage, the Truth is hidden,

and everything is murky and unclear,

and the burdensome practice of judging

brings annoyance and weariness.

What benefit can be derived

from attachment to distinctions and separations?

Obey the nature of things, your own nature (i.e. in harmony with the nature of things, your own fundamental nature)
and you will walk freely and undisturbed. (i.e. Acting more and more in accord with Reality)
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

When thought [/ mind] is in bondage (i.e. acting with ignorance; accepting this & rejecting that in absolute terms)
the Truth is hidden,
for everything becomes murky and unclear,
and the burdensome practice of judging brings annoyance and weariness.

What benefit can be derived from [attachment to] distinctions and separations?
(i.e. grasping at opposition / dualities; discriminating in absolute terms as if things were inherently existing with inherently existing characteristics / properties / qualities -- discriminating with ignorance -- ex. Thinking we should stop some activities of the body, speech & mind: moving, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, living, etc.)

If you wish to move in the One Way,

do not dislike the worlds of senses and ideas (or conventional / relative preferences / dualities).

Indeed, to embrace them fully

is identical with true Enlightenment.

The wise person attaches to no goals

but the foolish person fetters himself or herself.

There is one Dharma, without differentiation (in absolute terms).

Distinctions arise from the clinging needs of the ignorant.

To seek Mind with the discriminating mind

is the greatest of mistakes.

If you wish to move in the One Way,
do not dislike even the world of senses and ideas. (ex. concepts, dualities, analysis, theories …)
Indeed, to accept them fully is identical with full enlightenment.

The wise man strives to no goals [attaches to no goals in absolute terms], (i.e. the Middle Way free from all extremes & middle)
but the foolish man fetters himself. (i.e. accepting this & rejecting that in absolute terms; grasping and getting attached to extremes)

There is one Dharma [Reality], not many [without differentiation / dualities];
distinctions arise from the clinging need of the ignorant.

To seek mind with the [discriminating] mind is the greatest of all mistakes.

Rest (stillness) and unrest (movement) derive from illusion;

with enlightenment, attachment to liking (acceptation) and disliking (rejection) ceases.

All [grasping at] dualities come from ignorant inference.

They are like dreams, phantoms, hallucinations— [U2T]

it is foolish to try to grasp them.

Gain and loss, right and wrong; finally abandon all such thoughts (in absolute terms, all attachment / grasping) at once.

Rest and unrest (stillness & movement) derive from illusion;
with enlightenment there is no [attachment to] liking (accepting this) and no disliking (rejecting that) (they are transcended).

All dualities come from ignorant inference. (i.e. appearances, dualities, are merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma; there is no basis for discrimination in absolute terms)

They are like dreams or flowers in air:
foolish to try to grasp them.

Gain and loss, right and wrong:
[attachment to] such thoughts must finally be abolished at once (must be transcended).

(i.e. No need to ‘reject / negate / abandon / not-do / subtract’ anything, any activity of the body, speech & mind .. in order to accept mere-emptiness, or a nihilistic position (ex. no-path, no-activity, no-meditation, no-conceptualising, no-discrimination, no-analysing). Ex. Rejecting ... movement, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, etc. They will self-illuminate / self-liberate / self-purity themselves by becoming fully aware of their true nature & dynamic. They are primoridally equal / pure / perfect / divine as being inseparable displays of the Ground / Reality / Primordial awareness.)

If the eye never sleeps,

all dreams will naturally cease.

If the mind makes no discriminations (in absolute terms),

the ten thousand things

are as they are, of single essence [U2T].

To realize the mystery of this One-essence [Ground / U2T]

is to be released from all entanglements.

When all things are seen without differentiation [Uopp],

the One Self-essence [Ground / U2T] is everywhere revealed.

No comparisons or analogies are possible

in this causeless, relationless state of just this [inconceivable] One.

If the eye never sleeps, all dreams will naturally cease.

If the mind makes no discriminations [in absolute terms],
(i.e. grasping at opposition / dualities; discriminating in absolute terms as if things were inherently existing with inherently existing characteristics / properties / qualities -- discriminating with ignorance -- ex. Thinking we should stop some activities of the body, speech & mind: moving, perceiving, thinking, feeling, remembering, planning, conceptualising, discriminating, analysing, living, etc.))

the ten thousand things are as they are, of single essence.
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

To understand the mystery of this One-essence is to be released from all entanglements.

When all things are seen equally, the timeless Self-essence is reached.

No comparisons or analogies are possible in this causeless, relationless state [of just this One].

When movement stops, there is no movement—

and when no movement, there is no stopping (stillness).

When such dualities (movement vs. stillness) cease to exist

Oneness itself cannot exist. (manyness vs. oneness)

To this ultimate state [Ground / U2T]

no law or description applies.

Consider movement stationary and the stationary in motion,
both movement and rest disappear (i.e. are transcended). (i.e. Union of opposites. Ex. Union stillness <==> movement. They are both empty of inherent existence (2nd truth) <==> because co-dependent with each other, and with the mind merely labelling / imputing / conceptualising them together.)

When such dualities cease to exist, (i.e. are transcended)

Oneness itself cannot exist. (i.e. is also transcended) (i.e. Union of opposites. Ex. Union manyness / duality <==> oneness. They are both empty of inherent existence (2nd truth) <==> because co-dependent with each other, and with the mind merely labelling / imputing / conceptualising them together.)

To this ultimate finality no laws or description applies.

For the Realized mind at one with the [Middle] Way [Ground / U2T]

all self-centered striving ceases.

Doubts and irresolutions vanish

and the [Liberating] Truth is confirmed in you.

With a single stroke you are freed from bondage;

nothing clings to you and you hold to nothing.

All is empty, clear, self-illuminating,

with no need to exert the mind.

Here, thinking, feeling, understanding, and imagination

are of no value.

In this world "as it really is"

there is neither self nor other-than-self.

For the unified mind in accordance with the [Middle] Way
all self centered striving ceases [automatically].

Doubts and irresolutions vanish [automatically],
and life in true faith is possible (and the Truth is confirmed in you) [automatically].

With a single stroke (one direct realisation) we are freed from bondage [automatically];
nothing clings to us, and we hold to nothing [automatically]. (i.e. free from the karmic cycle)

All is empty, clear (lucid) and self-illuminating, [automatically]
with no exertion of the mind’s power.

Here thoughts, feelings, knowledge and imagination are of no value (in absolute terms).

In this world of Suchness
there is neither self (inherent subject) nor other-than-self (inherent object).

To know this Reality directly

is possible only through practicing non-duality.

When you live this non-separation,

all things manifest the One [Ground / U2T], and nothing is excluded.

Whoever comes to enlightenment, no matter when or where,

Realizes personally this fundamental Source [Ground / U2T].

To come directly into harmony with this Reality
just simply say when doubts arise, ‘Not two.’ (i.e. Union of opposites.) (see other translation)

In this ‘not two’ nothing is separate, nothing is excluded. (see other translation)

No matter when or where, enlightenment means entering this Truth.
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

This Dharma-Truth has nothing to do with big or small, with time and space.

Here a single thought is as ten thousand years.

Not here, not there—

but everywhere always right before your eyes.

Infinitely large and infinitely small: no difference,

for definitions are irrelevant

and no boundaries can be discerned.

So likewise with "existence" and "non-existence."

And this Truth is beyond extension and diminution in time or space; (see other translation)
in it a single thought is ten thousand years.

Emptiness here, Emptiness there, (2nd truth)
but the infinite universe stands always before your eyes (1st truth).

Infinitely large and infinitely small: no difference, (i.e. Union of opposites. Ex. Union large <==> small. They are both empty of inherent existence (2nd truth) <==> because co-dependent with each other, and with the mind merely labelling / imputing / conceptualising them together.)
for definitions have vanished and no boundaries (or difference / separation) are seen.

So too with Being and non-being. (i.e. Union of opposites. Ex. Union existence / appearance <==> non-existence / emptiness. They are both empty of inherent existence (2nd truth) <==> because co-dependent with each other, and with the mind merely labelling / imputing / conceptualising them together.)

Don't waste your time in arguments and discussion

attempting to grasp the ungraspable.

Don’t waste time in doubts and arguments
that have nothing to do with this.

Each thing reveals the One,

the One manifests as all things.

To live in this Realization

is not to worry about perfection or non-perfection.

To put your trust in the Heart-Mind is to live without separation,

and in this non-duality you are one with your Life-Source.

One thing (Ground), [<==>] all things (many displays / appearances):
move among and intermingle (many), without distinction (one). (i.e. Union of opposites. Ex. Union many <==> one. They are both empty of inherent existence (2nd truth) <==> because co-dependent with each other, and with the mind merely labelling / imputing / conceptualising them together.)

To live in this realization is to be without anxiety about non-perfection.
To live in this faith is the road to non-duality,
Because the non-dual is one with the trusting mind [in this non-duality you are one with your Life-Source].
(i.e. The inconceivable unique true nature of Reality as it is here & now, the self-arisen unchanging timeless spaceless limitless pristine Ground, as pointed by concepts like: the Union of the Two Truths, Union of the three spheres, Union of opposites, the Middle Way free from all extremes & middle, the tetralemma, the primorial equality / purity / perfection / divinity of everything in both samsara & nirvana.)

Words! Words!

The [Middle] Way is beyond language,

for in it there is no yesterday, no tomorrow, no today.

Words!

The [Middle] Way is beyond language (i.e. inconceivable),
for in it there is no yesterday, no tomorrow, no today. (i.e. beyond the three times …)

Hsin-hsin Ming:
Verses on the Faith-Mind
By Seng-ts'an, Third Chinese Patriarch
Translated By Richard B. Clarke
http://www.mendosa.com/way.html

Translated from Chinese by Richard B. Clarke

Quotes

FIRST TRANSLATION

Hsin-hsin Ming: Verses on the Faith-Mind

By Seng-ts'an, Third Chinese Patriarch

Translated By Richard B. Clarke

Last Update: February 27, 2014
http://www.mendosa.com/way.html

The Great Way is not difficult

for those not attached to preferences.

When not attached to love or hate,

all is clear and undisguised.

Separate by the smallest amount, however,

and you are as far from it as heaven is from earth.

If you wish to know the truth,

then hold to no opinions for or against anything.

To set up what you like against what you dislike

is the disease of the mind.

When the fundamental nature of things is not recognized

the mind's essential peace is disturbed to no avail.

The Way is perfect as vast space is perfect,

where nothing is lacking and nothing is in excess.

Indeed, it is due to our grasping and rejecting

that we do not know the true nature of things.

Live neither in the entanglements of outer things,

nor in ideas or feelings of emptiness.

Be serene and at one with things

and erroneous views will disappear by themselves.

When you try to stop activity to achieve quietude,

your very effort fills you with activity.

As long as you remain attached to one extreme or another

you will never know Oneness.

Those who do not live in the Single Way

cannot be free in either activity or quietude, in assertion or denial.

Deny the reality of things

and you miss their reality;

assert the emptiness of things

and you miss their reality.

The more you talk and think about it

the further you wander from the truth.

So cease attachment to talking and thinking,

and there is nothing you will not be able to know.

To return to the root is to find the essence,

but to pursue appearances or "enlightenment" is to miss the source.

To awaken even for a moment

is to go beyond appearance and emptiness.

Changes that seem to occur in the empty world

we make real only because of our ignorance.

Do not seek for the truth;

Only cease to cherish opinions.

Do not remain in a dualistic state;

avoid such easy habits carefully.

If you attach even to a trace

of this and that, of right and wrong,

the Mind-essence will be lost in confusion.

Although all dualities arise from the One,

do not be attached even to ideas of this One.

When the mind exists undisturbed in the Way,

there is no objection to anything in the world;

and when there is no objection to anything,

things cease to be— in the old way.

When no discriminating attachment arises,

the old mind ceases to exist.

Let go of things as separate existences

and mind too vanishes.

Likewise when the thinking subject vanishes

so too do the objects created by mind.

The arising of other gives rise to self;

giving rise to self generates others.

Know these seeming two as facets

of the One Fundamental Reality.

In this Emptiness, these two are really one—

and each contains all phenomena.

If not comparing, nor attached to "refined" and "vulgar"—

you will not fall into judgment and opinion.

The Great Way is embracing and spacious—

to live in it is neither easy nor difficult.

Those who rely on limited views are fearful and irresolute:

The faster they hurry, the slower they go.

To have a narrow mind,

and to be attached to getting enlightenment

is to lose one's center and go astray.

When one is free from attachment,

all things are as they are,

and there is neither coming nor going.

When in harmony with the nature of things, your own fundamental nature,

and you will walk freely and undisturbed.

However, when mind is in bondage, the truth is hidden,

and everything is murky and unclear,

and the burdensome practice of judging

brings annoyance and weariness.

What benefit can be derived

from attachment to distinctions and separations?

If you wish to move in the One Way,

do not dislike the worlds of senses and ideas.

Indeed, to embrace them fully

is identical with true Enlightenment.

The wise person attaches to no goals

but the foolish person fetters himself or herself.

There is one Dharma, without differentiation.

Distinctions arise from the clinging needs of the ignorant.

To seek Mind with the discriminating mind

is the greatest of mistakes.

Rest and unrest derive from illusion;

with enlightenment, attachment to liking and disliking ceases.

All dualities come from ignorant inference.

They are like dreams, phantoms, hallucinations—

it is foolish to try to grasp them.

Gain and loss, right and wrong; finally abandon all such thoughts at once.

If the eye never sleeps,

all dreams will naturally cease.

If the mind makes no discriminations,

the ten thousand things

are as they are, of single essence.

To realize the mystery of this One-essence

is to be released from all entanglements.

When all things are seen without differentiation,

the One Self-essence is everywhere revealed.

No comparisons or analogies are possible

in this causeless, relationless state of just this One.

When movement stops, there is no movement—

and when no movement, there is no stopping.

When such dualities cease to exist

Oneness itself cannot exist.

To this ultimate state

no law or description applies.

For the Realized mind at one with the Way

all self-centered striving ceases.

Doubts and irresolutions vanish

and the Truth is confirmed in you.

With a single stroke you are freed from bondage;

nothing clings to you and you hold to nothing.

All is empty, clear, self-illuminating,

with no need to exert the mind.

Here, thinking, feeling, understanding, and imagination

are of no value.

In this world "as it really is"

there is neither self nor other-than-self.

To know this Reality directly

is possible only through practicing non-duality.

When you live this non-separation,

all things manifest the One, and nothing is excluded.

Whoever comes to enlightenment, no matter when or where,

Realizes personally this fundamental Source.

This Dharma-truth has nothing to do with big or small, with time and space.

Here a single thought is as ten thousand years.

Not here, not there—

but everywhere always right before your eyes.

Infinitely large and infinitely small: no difference,

for definitions are irrelevant

and no boundaries can be discerned.

So likewise with "existence" and "non-existence."

Don't waste your time in arguments and discussion

attempting to grasp the ungraspable.

Each thing reveals the One,

the One manifests as all things.

To live in this Realization

is not to worry about perfection or non-perfection.

To put your trust in the Heart-Mind is to live without separation,

and in this non-duality you are one with your Life-Source.

Words! Words!

The Way is beyond language,

for in it there is no yesterday,

no tomorrow

no today.

Second translation

HSIN HSIN MING

The Great Way* is not difficult for those who have no preferences. When love and hate are both absent, everything becomes clear and undisguised. Make the smallest distinction, however, and heaven and earth are set infinitely apart. If you wish to see the truth, then hold no opinions for, or against, anything. To set up what you like against what you dislike is the disease of the mind. When the deep meaning of things is not understood, the mind's essential peace is disturbed to no avail.

The Way is perfect, like vast space where nothing is lacking and nothing is in excess. Indeed, it is due to our choosing to accept or reject that we do not see the true nature of things. Live neither in the entanglements of outer things, nor in inner feelings of emptiness. Be serene in the oneness of things, and such erroneous views will disappear by themselves. When you try to stop activity to achieve passivity, your very effort fills you with activity. As long as you remain in one extreme or the other, you will never know Oneness.

Those who do not live in the single Way fail in both activity and passivity, assertion and denial. To deny the reality of things is to miss their reality; to assert the emptiness of things is to miss their reality. The more you talk and think about it, the further astray you wander from the truth. Stop talking and thinking, and there is nothing you will not be able to know.

To return to the root is to find the meaning, but to pursue appearances is to miss the source. At the moment of inner enlightenment, there is going beyond appearance and emptiness. The changes that appear to occur in the empty world we call real only because of our ignorance. Do not search for the truth; only cease to cherish opinions.

Do not remain in the dualistic state; avoid such pursuits carefully. If there is even a trace of this and that, of right and wrong, the Mind-essence will be lost in confusion. Although all dualities come from the One, do not be attached even to this One. When the mind exists undisturbed in the Way, nothing in the world can offend, and when a thing can no longer offend, it ceases to exist in the old way.

When no discriminating thoughts arise, the old mind ceases to exist. When thought-objects vanish, the thinking-subject vanishes, as when the mind vanishes, objects vanish. Things are objects because of the subject (mind); the mind (subject) is such because of things (objects). Understand the relativity of these two and the basic reality: the unity of emptiness. In this Emptiness the two are indistinguishable and each contains, in itself, the whole world. If you do not discriminate between coarse and fine, you will not be tempted to prejudice and opinion.

To live in the great Way is neither easy nor difficult, but those with limited views are fearful and irresolute; the faster they hurry, the slower they go. And clinging (attachment) cannot be limited. Even to be attached to the idea of enlightenment is to go astray. Just let things be in their own way, and there will be neither coming nor going. Obey the nature of things (your own nature) and you will walk freely and undisturbed.

When thought is in bondage, the truth is hidden, for everything is murky and unclear, and the burdensome practice of judging brings annoyance and weariness. What benefit can be derived from distinctions and separation?

If you wish to move in the one Way, do not dislike even the world of senses and ideas. Indeed, to accept them fully is identical with true enlightenment. The wise man strives to no goals, but the foolish man fetters himself. There is one Dharma, not many; distinctions arise from the clinging needs of the ignorant. To seek Mind with the (discriminating) mind is the greatest of all mistakes.

Rest and unrest derive from illusion; with enlightenment there is no liking and disliking. All dualities come from ignorant inference. They are like dreams or flowers in air; foolish to try to grasp them. Gain and loss, right and wrong; such thoughts must finally be abolished at once.

If the eye never sleeps, all dreams will naturally cease. If the mind makes no discriminations, the ten thousand things are as they are, of single essence. To understand the mystery of this One-essence is to be released from all entanglements. When all things are seen equally, the timeless Self-essence is reached. No comparisons or analogies are possible in this causeless, relationless state.

Consider movement stationary, and the stationary in motion; both movement and rest disappear. When such dualities cease to exist, Oneness itself cannot exist. To this ultimate finality no law or description applies.

For the unified mind in accord with the Way, all self-centered striving ceases. Doubts and irresolutions vanish, and life in true faith is possible. With a single stroke we are freed from bondage; nothing clings to us and we hold to nothing. All is empty, clear, self-illuminating, with no exertion of the mind's power. Here thought, feeling, knowledge and imagination are of no value. In this world of Suchness, there is neither self nor other-than-self.

To come directly into harmony with this reality, just simply say when doubts arise, "Not two". In this "not two", nothing is separate, nothing is excluded. No matter when or where, enlightenment means entering this truth. And this truth is beyond extension or diminution in time or space; in it, a single thought is ten thousand years.

Emptiness here, emptiness there, but the infinite universe stands always before your eyes. Infinitely large and infinitely small; no difference, for definitions have vanished and no boundaries are seen. So, too, with being and non-being. Don't waste time in doubts and arguments that have nothing to do with this. One thing, all things, move among and intermingle without distinction. To live in this realization is to be without anxiety about non-perfection. To live in this faith is the road to non-duality, because the non-dual is one with the trusting mind.

Words! The Way is beyond language, for in it, there is no yesterday, no tomorrow, no today.

https://web.csulb.edu/~wweinste/HsinHsinMing.html

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

Collection of various translations

https://terebess.hu/english/hsin.html

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

Three translations

http://dmzencenter.org/wp-content/uploads/2020/04/Hsin-Hsin-Ming-Three-Translations.pdf

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

Sacred texts

https://www.sacred-texts.com/bud/zen/fm/fm.htm

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

Nothing to remove, nothing to add ~ Maitreya

Therein is nothing to remove (reject / negate / abandon / not-do in absolute terms)

And thereto not the slightest thing to add (accept / affirm / seek / do in absolute terms).

The perfect truth viewed perfectly

And perfectly beheld is liberation.

– Maitreya
Uttaratantra

quoted in the book "Finding Rest in Illusion: The Trilogy of Rest, Volume 1"

https://quotes.justdharma.com/nothing-to-remove-nothing-to-add-maitreya/

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

Beyond good and evil ~ Milarepa

Comprehending beyond good and evil

opens the way to perfect skill.

Experiencing the DISSOLUTION of duality,

you embrace the highest view.

-- Milarepa

quoted in the book Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight and Awakening

https://quotes.justdharma.com/beyond-good-and-evil/

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

Milarepa’s Song of the Three Nails

All conceptual thoughts are free in being dharmakāya,

The luminous clarity of the Awareness [of one’s dharmakāya nature] is the condition of bliss,

Thus, settle and rest naturally in this uncontrived state.

Via: https://www.facebook.com/permalink.php?story_fbid=3584710804910107&id=280100425371178

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

All is neither false nor true,

Like the moon’s reflection in water, say the wise.

The ordinary mind is none other than

The dharmadhātu, the buddha nature (it is also the Ground).

-- Rangjung Dorje

From Karmapa Rangjung Dorje, The Treatise Called "Revealing the Essence of the Tathāgatas"

Via: Naturally Liberating Whatever You Meet

A Concise Instruction for Realizing the Nature of Mind

by Khenpo Gangshar

https://www.lotsawahouse.org/tibetan-masters/khenpo-gangshar/liberating-whatever-you-meet-concise

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

The nature of mind is simply the mind itself left in an unaltered state.

~ Dilgo Khyentse Rinpoche

Via: https://www.facebook.com/michael.gregory.9212/posts/3774589799287309

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

Thoughts are mind-itself.

If you wish to abandon them,

they will increase.

Since they are unborn,

they should not be rejected.

-- Gampopa

Via: https://www.facebook.com/michael.gregory.9212/posts/3774566289289660

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

Complete acceptance ~ Dilgo Khyentse Rinpoche

The everyday practice is simply to develop a complete acceptance and openness to all situations and emotions, and to all people, experiencing everything totally without mental reservations and blockages, so that one never withdraws or centralizes into oneself.

– Dilgo Khyentse Rinpoche

quoted in the book "The Places That Scare You: A Guide to Fearlessness in Difficult Times"

https://quotes.justdharma.com/complete-acceptance-dilgo-khyentse-rinpoche/

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

Play of emptiness ~ Mingyur Rinpoche

All thoughts, perceptions, and physical sensations

are, according to buddhism, momentary expressions (appearances / display) of the infinite possibility of emptiness (as the Ground).

– Mingyur Rinpoche

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

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

"In terms of stillness and realisation, do not place a higher emphasis on stillness, for stillness occurs even when you faint, when you are intoxicated, and when you are deep asleep; it is not realisation."

-- Gampopa

https://www.facebook.com/LovingSangha/posts/10159014697314297

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

There is no wisdom higher than present mind itself ~ Ponlop Rinpoche

The mistaken ideas about the essence arise from fixated attachment that solidifies the present mind as being negative. You believe that noble and positive wisdom will be attained only if present mind is relinquished. This is a mistaken idea in the Mahamudra tradition, because there is no wisdom higher than present mind itself.

– Ponlop Rinpoche

https://quotes.justdharma.com/there-is-no-wisdom-higher-than-present-mind-itself/

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

"𝗦𝗼, 𝗶𝘁’𝘀 𝘁𝗶𝗺𝗲 𝘁𝗼 𝘁𝗮𝗸𝗲 𝗮 𝗯𝗿𝗲𝗮𝘁𝗵 𝗮𝗻𝗱 𝗴𝗲𝘁 𝗯𝗮𝗰𝗸 𝘁𝗼 𝘁𝗵𝗲 𝗯𝘂𝘀𝗶𝗻𝗲𝘀𝘀 𝗼𝗳 𝗮𝘄𝗮𝗸𝗲𝗻𝗶𝗻𝗴, 𝗮𝗻𝗱 𝘁𝗵𝗮𝘁 𝗺𝗲𝗮𝗻𝘀 𝗿𝗲𝗲𝘀𝘁𝗮𝗯𝗹𝗶𝘀𝗵𝗶𝗻𝗴 𝗺𝗲𝗻𝘁𝗮𝗹 𝗲𝗾𝘂𝗮𝗻𝗶𝗺𝗶𝘁𝘆 𝗯𝗲𝘁𝘄𝗲𝗲𝗻 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗮𝗻𝗱 𝗶𝘁𝘀 𝗲𝗺𝗽𝘁𝘆 𝗲𝗺𝗮𝗻𝗮𝘁𝗶𝗼𝗻𝘀."

~ Ŧoƞpa Ɉoƞ

https://www.facebook.com/jon.norris.756/posts/4160165797345576

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

~ Ŧoƞpa Ɉoƞ

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

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

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/

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

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, samsara and nirvana are not two.

-- Padmasambhava

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

An Aspiration to The Great Perfection ~ Dudjom Rinpoche

May we gain conviction in 𝘁𝗵𝗲 𝘃𝗶𝗲𝘄, 𝘄𝗵𝗲𝗿𝗲𝗶𝗻 𝘀𝗮𝗺𝘀𝗮𝗿𝗮 𝗮𝗻𝗱 𝗻𝗶𝗿𝘃𝗮𝗻𝗮 𝗮𝗿𝗲 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 (𝗨𝗻𝗶𝗼𝗻). May we have consummate skill in meditation, a natural flow unaltered, uncontrived. May we bring our action to perfection, a natural, unintended, spontaneity. May we find the dharmakaya, beyond all gaining and rejection.

-- Dudjom Rinpoche

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The assertion “not thinking anything” is a denial of wisdom, the very characteristic of pure discernment. Since the root of pure wisdom is pure discernment, if you reject discernment you are abandoning the wisdom that transcends samsara, as you have cut it from the root.

-- Tulku Thondup, October 2 2020

https://www.facebook.com/TulkuThondup/

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

The alternation of thoughts ~ Minling Terchen Gyurme Dorje

The alternation of thoughts

Of happiness and suffering, desire and aversion,

𝗜𝘀 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝗺𝗼𝗿𝗲 𝘁𝗵𝗮𝗻 𝘁𝗵𝗲 𝗽𝗹𝗮𝘆

𝗢𝗳 𝗹𝘂𝗺𝗶𝗻𝗼𝘂𝘀 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗮𝗻𝗱 𝗺𝗶𝗻𝗱.

Without altering whatever arises,

Look at its nature,

And you will perceive it as great bliss.

-- Minling Terchen Gyurme Dorje

quoted in the book On the Path to Enlightenment: Heart Advice from the Great Tibetan Masters

https://quotes.justdharma.com/the-alternation-of-thoughts-minling-terchen-gyurme-dorje/

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

Yeshe Tsogyal's Retreat Song

𝗘𝘃𝗲𝗿𝘆 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲 𝗮𝗻𝗱 𝗲𝘃𝗲𝗿𝘆 𝗲𝘃𝗲𝗻𝘁

𝗔𝗿𝗲 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱’𝘀 𝗺𝗶𝗿𝗮𝗰𝘂𝗹𝗼𝘂𝘀 𝗱𝗶𝘀𝗽𝗹𝗮𝘆.

In the spacious expanse,

I see nothing to fear.

It is just reflexive radiance

Of mind’s clear light, and nothing else.

Hence there’s no reason to react.

All activity is my adornment.

Therefore, better to rest silently

In meditative absorption.

~ Yeshe Tsogyal

https://www.naturaldharma.org/yeshe-tsogyals-retreat-song/

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

Essence of all our experiences ~ Mingyur Rinpoche

Whatever we experience is in essence an expression

of the fundamentally unlimited potential of our buddhanature.

– Mingyur Rinpoche

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

https://quotes.justdharma.com/essence-of-all-our-experiences/

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

The bliss of directly abiding in the true mind and its inseparable displays - 053

https://www.gilehtblog.com/2021/01/bliss.html

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

https://quotes.justdharma.com/category/sengcan/

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

Although it may not be realized, primordial wisdom dwells within the obscuring emotions that invade and condition the mind. Just as the pure water that flows underground cannot be seen on the surface, within the realm of obscuring emotions and confusion, the great primordial wisdom remains unchanged.

(i.e. And do not think they are two different / separate things, one good and one bad.)

~Shechen Rabjam Rinpoche

https://www.facebook.com/dilgokhyentseshechen/posts/10165469891090571

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

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

(i.e. Version 2022-01-02: 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 timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
All dharmas are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[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.
-
[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 (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, not both together, not neither, 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 / non-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, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

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

(i.e. Version 2022-01-02 - 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 timeless 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, not both together, not neither, 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 / non-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, timeless, equal, pure, perfect, divine, complete, free. 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 2022-01-02 - 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 timeless 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, not both together, not neither, 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 / non-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, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

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

(i.e. Version 2022-01-02 - 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 timeless 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, not both together, not neither, 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 / non-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, timeless, equal, pure, perfect, divine, complete, free. 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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Middle Way Buddhism Blog

Tuesday, March 9, 2021

Hsin-hsin Ming: Verses on the Faith-Mind - Seng-ts'an - 105

Collection of various translations

Three translations

Sacred texts

Nothing to remove, nothing to add ~ Maitreya

Beyond good and evil ~ Milarepa

Milarepa’s Song of the Three Nails

All is neither false nor true,

Complete acceptance ~ Dilgo Khyentse Rinpoche

Play of emptiness ~ Mingyur Rinpoche

There is no wisdom higher than present mind itself ~ Ponlop Rinpoche

Perceiving everything in its natural purity ~ Dilgo Khyentse Rinpoche

The union of samsara and nirvana ~ Padmasambhava

An Aspiration to The Great Perfection ~ Dudjom Rinpoche

The alternation of thoughts ~ Minling Terchen Gyurme Dorje

Yeshe Tsogyal's Retreat Song

Essence of all our experiences ~ Mingyur Rinpoche

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

[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].]

[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].]

[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].]