[Union] Mindful awareness and mental afflictions - Garchen Rinpoche
Milarepa has taught that, in actuality, mindful awareness and mental afflictions - one's own awareness and mental afflictions - are not separate, because mental afflictions and concepts are in the nature of emptiness. If one realizes this through meditation, then one realizes that actually wisdom and mental afflictions are non-distinct.
We talk about the five types of primordial awareness (i.e. 5 wisdoms), such as the individually discriminating awareness and so forth, but they all have one essential meaning, which is mindful awareness. This mindful awareness is similar to fire, and the five mental afflictions are like fuel for the fire, the wood. When wood is burned up by the fire, then the wood itself becomes fire, and the fire gets ever stronger. Therefore the mental afflictions are not separate from one's primordial awareness.
𝗧𝗵𝗲𝘆 (mental afflictions / displays) 𝗮𝗿𝗲 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 (Ground);
𝘁𝗵𝗶𝘀 𝗶𝘀 𝘁𝗵𝗲 𝘃𝗶𝗲𝘄 𝗼𝗳 𝗺𝗮𝗵𝗮𝗺𝘂𝗱𝗿𝗮.
– Garchen Rinpoche
The Buddha taught many times in the Mahayana sutras that the five aggregates, and the suffering that goes along with them, are of the nature of original and perfect purity. 𝗧𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼𝘁 𝘁𝗵𝗲 𝘁𝗶𝗻𝗶𝗲𝘀𝘁 𝗯𝗶𝘁 𝗼𝗳 𝗶𝗺𝗽𝘂𝗿𝗶𝘁𝘆 𝗮𝗻𝘆𝘄𝗵𝗲𝗿𝗲 within them that needs to be abandoned.
Therefore, Mahayana practitioners do not want to be rid of their samsaric existence, but rather they aspire to take birth in samsara in as many bodies, in as many lifetimes as possible to be of benefit to sentient beings.
In Vajrayana practice, one cultivates the understanding that the five aggregates are of the nature of the five buddha families and that suffering is of the nature of bliss. Since that is the case, why would one ever want to abandon them? They are of the very essence of enlightenment.
The key to understanding the Mahayana and Vajrayana views lies in 𝗡𝗮𝗴𝗮𝗿𝗷𝘂𝗻𝗮’𝘀 𝗿𝗲𝗮𝘀𝗼𝗻𝗶𝗻𝗴𝘀. This is because the reason the aggregates and suffering can be described as being pure by nature is that they are empty by nature—they are unborn. They never actually come into existence. Something that never really comes into existence cannot possibly be impure, for what is there to be impure in the first place?
It is like getting covered with filth in a dream—no matter how dirty you might seem to be, since not a single particle of the filth is real, in fact there is no impurity at all. Since there is no impurity, there cannot actually be any purity either, just as when you take a bath in the dream after having gotten so filthy, your cleanliness after the bath is just as lacking in reality as the dirtiness that preceded it.
Therefore, 𝘁𝗵𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗱𝗿𝗲𝗮𝗺 𝘁𝗿𝗮𝗻𝘀𝗰𝗲𝗻𝗱𝘀 𝗯𝗼𝘁𝗵 𝗽𝘂𝗿𝗶𝘁𝘆 𝗮𝗻𝗱 𝗶𝗺𝗽𝘂𝗿𝗶𝘁𝘆, 𝗮𝗻𝗱 𝘁𝗵𝗶𝘀 𝗶𝘀 𝗴𝗶𝘃𝗲𝗻 𝘁𝗵𝗲 𝗻𝗮𝗺𝗲 “𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝗹 𝗽𝘂𝗿𝗶𝘁𝘆.” We have to understand that what original purity refers to is the freedom from all fabrications, the emptiness in which we can gain certainty by using Nagarjuna’s reasonings.
~ Khenpo Tsultrim Gyamtso Rinpoche Via: https://www.facebook.com/andre.pais/posts/10158971429127158
"Cease to be mistaken about the object of
your stupidity - look at the stupidity itself,
Thoughts are self-arisen and self-liberated,
awareness-emptiness by nature,
Awareness-emptiness is nothing other
than dharmadhatu wisdom-
Within stupidity self-liberated,
recite the six-syllable mantra."
-- Patrul Rinpoche
***Verses On The Five Poisons
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"
[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].]
[20. If we put apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ into the Madhyamaka Machine we get: the Union of the Ground and its Manifestations [UGM] // the Union of the Two Truths about the Ground and its Manifestations [U2T-GM].]