The True Nature Of Reality From A Subjective, Objective, Ultimate Point Of Views -- multiple quotes - 111
Letting it be without seeking ~ Naropa
(i.e. from a subjective point of view)
.
When speaking of ๐ ๐ฎ๐ต๐ฎ๐บ๐๐ฑ๐ฟ๐ฎ, (i.e. True nature of Reality)
It is not an identity that can be shown.
Therefore the ๐ข๐๐ฃ๐’๐จ ๐จ๐ช๐๐๐ฃ๐๐จ๐จ
.
(i.e. The true nature of Reality from a subjective point of view: the inconceivable self-arisen unchanging timeless spaceless limitless pristine non-dual true nature & dynamic of the mind -- subject -- as it is here & now: Union functionality / clarity / cognizance <==> emptiness of inherent existence.)
.
Is itself the state of Mahamudra.
(i.e. It is the mind directly abiding in its true nature here & now: primordial awareness.)
.
It is neither something to be corrected nor transformed,
But when anyone sees and realizes its nature
All that appears and exists is Mahamudra,
The great and all-encompassing ๐๐๐๐ง๐ข๐๐ ๐๐ฎ๐. (i.e. or Trikaya)
.
(i.e. Self-liberation: everything is purified / self-liberated / transcended / transmuted with this wisdom of self-awareness; when the mind directly realises its true nature & dynamic: the Union of the Two Truths about the mind, or the Union of awareness <==> displays; or better the Union of the Two Truths about the three spheres.)
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Naturally and without contriving, allowed simply to be,
This unimagined ๐๐๐๐ง๐ข๐๐ ๐๐ฎ๐, (i.e. or Trikaya)
Letting it be without seeking is the meditation training.
.
But to meditate while seeking is deluded mind.
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– Naropa
from the book "Songs of Naropa: Commentaries on Songs of Realization"
.
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[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]
(i.e. Version 2021-12-30: Union of the Two Truths about all dharmas [U2T]:
The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[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, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naรฏve 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 2021-12-30 - Union of apparent opposite like 'opposite-1, opposite-2 ...' [Uopp]:
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uopp: APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'opposite-1, opposite-2 ...' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-opp: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'opposite-1, opposite-2 ...' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'opposite-1, opposite-2 ...' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'opposite-1, opposite-2 ...') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'opposite-1, opposite-2 ...' [U2T-opp],
– the inconceivable Union of the three spheres about apparent opposites like 'opposite-1, opposite-2 ...' [U3S / U2T-3S-opp],
– the inconceivable Union of opposites about apparent opposites like 'opposite-1, opposite-2 ...' [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about apparent opposites like 'opposite-1, opposite-2 ...',
– the tetralemma about apparent opposites like 'opposite-1, opposite-2 ...',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
.
[03. If we put apparent opposites like ‘the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get: the Union of the three spheres [U3S] // the Union of the Two Truths about the three spheres [U2T-3S].]
(i.e. Version 2021-12-30 - Union of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S]:
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U3S: APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U2T-3S],
– the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S-3S],
– the inconceivable Union of opposites about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp-3S],
– the inconceivable Middle Way about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– the tetralemma about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
.
[04. If we put apparent opposites like ‘the two truths -- dependent origination / relative functionality and emptiness of inherent existence --’ into the Madhyamaka Machine we get: the Union of the Two Truths about the two truths themselves [U2T-2T].]
(i.e. Version 2021-12-30 - Union of apparent opposites like ‘the two truths’ -- dependent origination & relative functionality and emptiness of inherent existence -- [U2T-2T]:
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U2T-2T: APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE -- ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-2T: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE --:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So the two truths -- dependent origination / relative functionality and emptiness of inherent existence -- are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
Apparent opposites like ‘the two truths’ themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U2T-2T],
– the inconceivable Union of the three spheres about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U3S / U2T-3S-2T],
– the inconceivable Union of opposites about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [Non-duality / Oneness / Uopp / U2T-opp-2T],
– the inconceivable Middle Way about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– the tetralemma about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naรฏve 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)
.
.
.
.
Quotes
The mind is not within or without, (i.e. from a subjective point of view)
And neither can it be found in another place.
It is not mixed with anything, nor is it apart.
Because this mind is not the slightest thing at all,
The nature of sentient beings is nirvana.
.
~ Shantideva
Via: https://www.facebook.com/erik.jensen.54966/posts/5171914909491095
=======================
Beginning to identify with pristine awareness ~ Mingyur Rinpoche
(i.e. from a subjective point of view)
.
Though we’re conditioned to identify with the (conditioned impermanent) thoughts that pass through our awareness rather than with (unconditioned permanent) awareness itself, the awareness that is our true nature is infinitely flexible. It is capable of any and every sort of experience – even misconceptions about itself as limited, trapped, ugly, anxious, lonely, or afraid. When we begin to identify with that TIMELESS, PRISTINE [PRIMORDIAL] AWARENESS rather than (just) with the thoughts, feelings, and sensations that pass through it, we’ve taken the first step toward facing the freedom of our true nature.
.
-- Mingyur Rinpoche
from the book Joyful Wisdom: Embracing Change and Finding Freedom
https://quotes.justdharma.com/beginning-to-identify-with-pristine-awareness-mingyur-rinpoche/
=======================
In the crystal mirror theater of awareness mind ~ Thinley Norbu Rinpoche
(i.e. from a subjective point of view)
.
[UNION] In the crystal mirror theater of AWARENESS mind the supreme artist performs his magical DISPLAYS, but rare is the clear insight audience capable of viewing this wisdom.
.
-- Thinley Norbu Rinpoche
from the book Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis
https://quotes.justdharma.com/in-the-crystal-mirror-theater-of-awareness-mind/
=======================
Recognizing awareness ~ Dilgo Khyentse Rinpoche
(i.e. from a subjective point of view)
.
The moon’s reflection on water appears without obstruction and seems to shine very brightly, yet it is simply the appearance (1st truth) of something that does not exist (2nd truth: emptiness of inherent existence). There is no such thing as a moon in the water. Likewise, when one recognizes that thoughts have no true existence (emptiness), one recognizes awareness (cognizance / functionality / capacity of knowing), and this is dharmakaya.
.
-- Dilgo Khyentse Rinpoche
from the book Zurchungpa's Testament
https://quotes.justdharma.com/recognizing-awareness-dilgo-khyentse-rinpoche/
=======================
Essence of mind ~ Mipham Rinpoche
(i.e. from a subjective point of view)
.
What we call “essence of mind” is the actual face of unconditioned pure awareness, which is recognised through receiving the guru’s blessings and instructions. If you wonder what this is like, it is EMPTY in essence, beyond conceptual reference; it is COGNIZANT [FUNCTIONAL] by nature, spontaneously present; and it is all-pervasive and UNOBSTRUCTED [UNION] in its compassionate energy. This is the rigpa in which the three kayas are inseparable.
.
-- Mipham Rinpoche
https://quotes.justdharma.com/essence-of-mind-mipham-rinpoche/
=======================
(i.e. from a subjective point of view)
.
Look into the awakened mind of your own awareness! It has neither form nor color, neither center nor edge. At first, it has no origin but is empty. Next, it has no dwelling place but is empty. At the end, it has no destination but is empty. This emptiness is not made of anything and is clear and cognizant. When you see this and recognize it, you know your natural face. You understand the nature of things. You have then seen the nature of mind, resolved the basic state of reality and cut through doubts about topics of knowledge.
.
This awakened mind of awareness is not made out of any material substance; it is self-existing and inherent in yourself. This is the nature of things that is easy to realize because it is not to be sought for elsewhere. This is the nature of mind that does not consist of a concrete perceiver and something perceived to fixate on. It defies the limitations of permanence and annihilation. In it there is no thing to awaken; the awakened state of enlightenment is your own awareness that is naturally awake. In it there is no thing that goes to the hells; awareness is naturally pure. In it there is no practice to carry out; its nature is naturally cognizant. This great view of the natural state is present in yourself: resolve that it is not to be sought for elsewhere.
.
~ Guru Rinpoche
https://quotes.justdharma.com/your-natural-face-padmasambhava/
https://quotes.justdharma.com/present-in-yourself-padmasambhava/
=======================
Returning to that place where you started with ~ 17th Karmapa
(i.e. from a subjective point of view)
.
In terms of the nature of mind, the TRUE NATURE, I don't know what I could say about that. It's just there. Usually we think of the true nature of mind as something really high, and although I haven't done a lot of practice in relation to the true nature of mind, if I speak from my own experience of this, I could say that eventually we will return to what we were bored with in the beginning and discover that was it.
,
So we start off by thinking that what we have right now is too simple, too ordinary. The true nature of mind must be something special, something high, something prettier than what we have now. And what we have now doesn't really satisfy our desires, it's not very attractive to us, but if you put some serious effort into your practice, then eventually I think that recognizing the true nature of mind means returning to that place where you started with — your boring unattractive, not new, not high, mental state — and actually recognize that it has been what you're looking for.
.
– 17th Karmapa
https://quotes.justdharma.com/returning-to-that-place-where-you-started-with/
=======================
Unconstructed self-knowing ~ Naropa
(i.e. from a subjective point of view)
.
Mind is NOT EXISTENT, NOT NON-EXISTENT,
Since each of these [constructs] is negated.
It is also NOT BOTH, (& NOT NEITHER)
Since existing and not existing are a contradiction.
.
It is not a living being
Nor other than living beings.
Therefore, it is FREE FROM ALL CONSTRUCTS (EXTREMES & MIDDLE).
.
This is how I have established the ultimate:
“Mind is based on space,” as it is said.
This UNCONSTRUCTED SELF-KNOWING
Perceives (FUNCTIONAL) while EMPTY, and while empty it perceives.
.
Experience and emptiness are therefore indivisible (UNION OF THE TWO TRUTHS),
Like the analogy of the moon in water.
.
This is how I have established nonduality:
“Space is not based on anything,” as it is said.
.
This UNCONSTRUCTED SELF-KNOWING
Is itself the very basis of samsara.
Nirvana as well is also just this.
The Great MIDDLE WAY is also just this.
.
[GROUND:] That to be seen is also just this.
[PATH:] That to train in is also just this.
[FRUITION:] That to attain is also just this.
The valid truth is also just this.
.
The renowned threefold tantras
Of basic CAUSE [GROUND], method [PATH], and result [FRUITION],
And what is known as ground, path, and fruition,
Are just different situations of this.
.
The basic consciousness, the all-ground,
And all possible aggregates in samsara,
Are known as the ‘dependent,’ and so forth.
.
-- Naropa
https://quotes.justdharma.com/unconstructed-self-knowing-naropa/
=======================
The most important attitude and practice ~ Kalu Rinpoche
(i.e. from a subjective point of view)
.
The essence of the Lama or Buddha is EMPTINESS;
their nature, CLARITY;
their appearance, the play of UNIMPEDED awareness.
.
Apart from that they have no real material form, shape or colour, whatsoever – like the EMPTY LUMINOSITY of space.
.
When we know them to be like that we can develop faith, merge our minds with theirs, and let our minds rest peacefully. This attitude and practice are most important.
.
-- Kalu Rinpoche
https://quotes.justdharma.com/the-most-important-aspect-of-practice/
=======================
Emptiness and dependent origination ~ 3rd Jamgon Kongtrul Rinpoche
(i.e. from a subjective point of view)
.
Mind is by its very nature EMPTY,
yet APPEARANCES ARISE from it without obstruction.
Out of the UNOBSTRUCTED emptiness of mind the whole range of appearances can manifest without limit.
.
On a RELATIVE level, phenomena manifest through dependent origination;
this is inseparable from the emptiness of mind, which is the ULTIMATE level.
.
Freedom from extremes is realizing that emptiness and dependent origination are ONE (UNION) and do not contradict each other.
.
Confusion lies neither in the appearance of things, nor in the fact that they are manifested by mind, but in one’s own misunderstanding of the emptiness and luminosity of mind.
.
-- 3rd Jamgon Kongtrul Rinpoche
https://quotes.justdharma.com/emptiness-and-dependent-origination/
=======================
From: A Brief Presentation of View, Meditation and Action - Yangthang Rinpoche
(i.e. from a subjective point of view -- self-awareness)
.
... Therefore, clarity (functionality) and emptiness are an inseparable unity. (i.e. Union clarity <==> emptiness)
Since they're not different, but of a single taste,
There's no duality of something seen and one who sees it,
This is ‘seeing’ in a non-dual way.
.
Hence it is called ‘self-knowing rigpa.’
The mind sees itself by itself.
.
In the experience of the single taste of clarity and emptiness,
Good and bad — saแนsฤra and nirvฤแนa — are of equal taste.
.
Thus, ‘saแนsฤra and nirvฤแนa’ are not different.
This is the Great Perfection, Dzogpachenpo. ...
.
https://www.lotsawahouse.org/tibetan-masters/yangthang-rinpoche/view-meditation-action
=======================
Primordially pure ~ Dudjom Rinpoche
(i.e. from a subjective point of view)
.
From the very beginning, awareness has never been established as being material and having characteristics that can be conceptualized, because its essence is PRIMORDIALLY PURE, sublime, all-pervasive emptiness. The ocean of realms of phenomena of existence and enlightenment naturally manifest as the display of UNOBSTRUCTED emptiness, like the sun and its rays. Therefore, awareness is neither partial nor a completely empty void because its nature is the supreme SPONTANEOUS presence of wisdom and noble qualities.
.
-- Dudjom Rinpoche
from the book Wisdom Nectar: Dudjom Rinpoche's Heart Advice
https://quotes.justdharma.com/primordially-pure-dudjom-rinpoche/
=======================
The Nature of Mind Is the Non-Duality of Luminosity and Emptiness -- Khenpo Sodargye
(i.e. from a subjective point of view)
.
"Ultimately, the nature of mind is not just emptiness. Rather it is the [Union /] non-duality of luminosity and emptiness. The rainbow in the sky or the moon’s reflection in the water may look real, but their illusory nature is actually empty—while in the emptiness they absolutely appear. This is the ultimate reality realized through practicing on the master’s pith instructions. And once realized, one can be called an enlightened being—one who has attained liberation and is free from all suffering. ...
.
The nature of the mind cannot be understood as mere emptiness or nothingness. It’s the [Union /] non-duality of luminosity and emptiness. Luminosity was the main subject of the Buddha Shakyamuni’s third turning of the wheel of Dharma. It means that although the mind has no intrinsic existence, its nature is clarity, so we can see whatever we see and hear whatever we hear.
.
As said in a sutrayana scripture:
The mind is devoid of mind
For the nature of mind is clear light.
.
Also from the King of Samadhi Sutra, it can be known that the mind is just like an empty shell:
The reflection of the moon appears
On the surface of a still clear lake,
Yet the reflection has no intrinsic existence—
Such is the nature of all things.
.
Just as the reflection of the moon has no intrinsic nature, but it undoubtedly appears on the water. Like the rainbow, in the moment of appearing, it is empty; while in the emptiness it absolutely appears. Our mind is the same—although it’s appearing, its nature is empty. So the mind’s nature is to be the non-duality of emptiness and luminosity, which is the utmost reality.
.
In order to realize these words, one should practice according to the pith instructions from the master. Throughout history, there’re many great masters—monastics and lay practitioners—in India and Tibet, who have achieved such a realization. Thus, they can be called mahasiddhas, the ones who have attained liberation from all suffering of samsara."
=======================
(i.e. from a subjective point of view)
.
“As it was before so it is later — The immutable suchness
The luminous clarity that is the nature of mind
Is IMMUTABLE like space.
It is UNDISTURBED by adventitious defilements
Such as attachments that arise from the imagination of the unreal ...
.
The basic element is empty of those adventitious [phenomena] that have the character of separability
But not empty of the UNEXCELLED PROPERTIES that have the character of inseparability.”
.
- Maitreya / Asanga, Uttaratantra Sastra
=======================
(i.e. from a subjective point of view)
.
"In brief, from the beginning, awareness has never existed as a substantial entity with elaborated characteristics (EMPTINESS), its nature is primarily pure, void, vast, and all-pervasive.
.
As the RADIANCE (CLARITY / FUNCTIONALITY) of voidness is unobstructed, the ocean of phenomena of samsara and nirvana appears spontaneously, like the sun and its rays; thus awareness is not a blank nothingness, totally void, for its NATURAL EXPRESSION is the great spontaneous presence of the quali๏ฌes of primordial wisdom."
.
- Kabjye Dudjom Rinpoche - On The Path to Enlightenment by Matthieu Ricard
=======================
The Mind Is Like Space ~ 17th Karmapa
(i.e. from a subjective point of view)
.
The essential nature of the mind is like space. There is no such thing as a mind that truly exists or a mind that is inherently established even though we might find reasonings, scriptures, or experience to the contrary. Mind is empty. Our ordinary mind, however, becomes confused in thinking that things really exist. The nature of our mind is EMPTINESS, but not a blankness, not the result of mere negation: emptiness is also radiant CLARITY, the basis for the appearances of both samsara and nirvana. The mind is like space and it also has a clear and knowing aspect, which allows us to say, “This is space.” Resting in mind’s EMPTY, CLEAR nature, we will be at ease as we move along the path of practice.
.
– 17th Karmapa
from the book "Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje"
https://quotes.justdharma.com/mind-like-space-17th-karmapa/
=======================
Awareness is always present ~ Mingyur Rinpoche
(i.e. from a subjective point of view)
.
One of the first qualities of Buddha-nature that my teachers introduced me to was awareness. Awareness is like a thread that runs through every experience we have. Our thoughts and emotions are constantly changing. Our reactions and perceptions come and go. Yet despite these changes, awareness is always present. It is wide open and accommodating like the sky, immeasurably deep and vast like the ocean, and stable and enduring like a massive mountain.
.
Awareness doesn’t get better when we have an inspired thought or a sublime emotion. It doesn’t get worse when we’re completely neurotic. Awareness just is. It’s not something we do. It’s who we are.
.
Since awareness is always there, the only thing we need to do is recognize it. We don’t need to improve it, and we couldn’t even if we tried.
.
The biggest challenge with awareness is that it’s so close, we don’t see it. It’s so ordinary, we don’t believe it. It’s just knowing, effortless presence.
.
-- Mingyur Rinpoche
https://quotes.justdharma.com/awareness-is-always-present-mingyur-rinpoche/
=======================
The enlightened mind ~ Longchenpa
(i.e. from a subjective point of view)
.
The enlightened mind
Is without coming or departing.
It is neither outside nor within.
Transcending thought, it has no partiality.
It is ultimate reality, unlimited and unconfined,
Wherein there is no wide or narrow
And no high or low.
So set aside all anxious search for it.
.
-- Longchenpa
from the book Finding Rest in Illusion: The Trilogy of Rest, Volume 3
https://quotes.justdharma.com/the-enlightened-mind-longchenpa/
=======================
(i.e. from a global / non-dual point of view)
.
Within Dharmakฤya, (i.e. of Trikaya)
1) which is Appearance-Emptiness nondual, (i.e. From an objective point of view: Union of the Two Truths about phenomena)
2a) one experiences Samsara and Nirvana as one.
2b) When sentient beings and Buddhas merge, (i.e. From a non-dual point of view: Union of opposites)
One has perfected ONE-TASTE.
.
- Milarepa
=======================
The Innate Beyond Subject And Object ~ Dilgo Khyentse Rinpoche
(i.e. from a global / non-dual point of view)
.
Phenomena (objects) are the radiance of the innate absolute (Reality);
Mind's nature (subject) is the wisdom of the innate absolute (Reality).
The ultimate teacher - phenomena (objects) and mind (subject) merged in one taste (Union) -
Dwells naturally within myself. Ah ho! What a joy!
.
– Dilgo Khyentse Rinpoche
quoted in the book "The Tibetan Buddhism Reader"
https://quotes.justdharma.com/the-innate-beyond-subject-and-object-dilgo-khyentse-rinpoche/
=======================
The union of appearances and emptiness ~ Shechen Rabjam Rinpoche
(i.e. from an objective point of view)
.
Ultimate reality cannot be apprehended by concepts. We can, however, in an experiential way that transcends the ordinary conceptual mind, achieve a genuine understanding of reality (the Ground) as being the Union of appearances and emptiness.
.
-- Shechen Rabjam Rinpoche
https://quotes.justdharma.com/the-union-of-appearances-and-emptiness-shechen-rabjam-rinpoche/
=======================
Mind ~ Mingyur Rinpoche
(i.e. from a global / non-dual point of view)
.
There's no difference between [Union of] what is seen (OBJECT) and the mind (SUBJECT) that sees (RELATION / ACTION) it.
.
– Mingyur Rinpoche
from the book "The Joy of Living: Unlocking the Secret and Science of Happiness"
https://quotes.justdharma.com/mind/
=======================
Afflictive and cognitive obscuration ~ Maitreya
(i.e. from a global / non-dual point of view)
.
Any thought such as miserliness and so on
Is held to be an afflictive obscuration.
Any thought of [grasping at] ‘subject’, ‘object’ and ‘action’
Is held to be a cognitive obscuration.
.
– Maitreya
Uttaratantra Shastra - V, 14
https://quotes.justdharma.com/afflictive-and-cognitive-obscuration-maitreya/
=======================
The state beyond all obstacles ~ Namkhai Norbu Rinpoche
(i.e. from a global / non-dual point of view)
.
Enlightenment, or Nirvana, is nothing other than the state beyond all obstacles, in the same way that from the peak of a very high mountain one always sees the sun. Nirvana is not a paradise or some special place of happiness, but is in fact the condition beyond all dualistic concepts, including those of happiness and suffering.
.
When all our obstacles have been overcome, and we find ourselves in a state of total presence, the wisdom of enlightenment manifests spontaneously without limits, just like the infinite rays of the sun. The clouds have dissolved, and the sun is finally free to shine once again.
.
-- Namkhai Norbu Rinpoche
from the book Dzogchen: The Self-Perfected State
https://quotes.justdharma.com/the-state-beyond-all-obstacles-namkhai-norbu-rinpoche/
=======================
Absolute bodhicitta ~ Mingyur Rinpoche
(i.e. from a global / non-dual point of view)
.
Absolute bodhicitta is the direct insight into the nature of mind. Within absolute bodhicitta, or the absolutely awakened mind, there is no distinction between subject and object, self and other; all sentient beings are spontaneously recognized as perfect manifestations of buddha nature.
.
-- Mingyur Rinpoche
from the book The Joy of Living: Unlocking the Secret and Science of Happiness
https://quotes.justdharma.com/absolute-bodhicitta/
=======================
Let appearance and awareness be indivisible ~ Tulku Urgyen Rinpoche
(i.e. from a global / non-dual point of view)
.
Do not divide appearances (OBJECTS / UNIVERSE) as being there and awareness (SUBJECT) as being here. Let appearance and awareness be indivisible.
.
-- Tulku Urgyen Rinpoche
from the book Vajra Speech: A Commentary on The Quintessence of Spiritual
https://quotes.justdharma.com/let-appearance-and-awareness-be-indivisible-tulku-urgyen-rinpoche/
=======================
Non-duality ~ Lama Yeshe
(i.e. from a global / non-dual point of view)
.
All existing phenomena, whether deemed good or bad, are by nature beyond duality, beyond our false discriminations. Nothing that exists does so outside of non-duality. In other words, every existing energy is born within non-duality, functions within non-duality, and finally disappears into the nature of non-duality (Buddhaverse; Union of the Two Truths / dynamism / compassionate energy). We are born on this earth, live our lives and pass away all within the space of non-duality. This is the simple and natural truth, not some philosophy fabricated by Maitreya Buddha. We are talking about objective facts and the fundamental nature of reality, neither more nor less.
.
-- Lama Yeshe
https://quotes.justdharma.com/non-duality-lama-yeshe/
=======================
Essence of all our experiences ~ Mingyur Rinpoche
(i.e. from a global / non-dual point of view)
.
Whatever we experience (body / physical, speech / conceptual, mind / mental fabrications / appearances) is in essence an expression of the fundamentally unlimited potential of our Buddha-nature (of the indescribable / inconceivable Reality as it is here & now).
.
-- Mingyur Rinpoche
from the book Joyful Wisdom: Embracing Change and Finding Freedom
https://quotes.justdharma.com/essence-of-all-our-experiences/
=======================
The unity of emptiness ~ Sengcan
(i.e. from a global / non-dual point of view)
.
Things are objects because there is a subject or mind;
and the mind is a subject because there are objects.
Understand the relativity of these two
and the basic reality: the unity of emptiness.
In this Emptiness the two 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.
.
-- Sengcan
https://quotes.justdharma.com/the-unity-of-emptiness-sengcan/
=======================
Diversity and unity ~ Shantarakshita
(i.e. from a global / non-dual point of view)
.
Within emptiness, everything exists in a harmonious state,
Whether it is good, bad, beautiful, or ugly.
Just as all the oceans have the flavor of salt,
The diversity of things participates in the unity of emptiness.
.
-- Shantarakshita
https://quotes.justdharma.com/diversity-and-unity-shantarakshita/
=======================
The single sphere of dharmakaya ~ Tulku Urgyen Rinpoche
(i.e. from a global / non-dual point of view)
.
Without any duality of perceiver and perceived, there is no way a normal thought can survive; it vanishes. The phrase ‘single sphere of dharmakaya’ refers simply to this original wakefulness. It is called single or sole, meaning not a duality, whereas the normal thinking mind is dualistic, and is never called single. If this holding onto duality is not dissolved from within, there is the perpetuation of subject and object, perceiver and perceived. Another famous phrase goes: ‘As long as duality does not become oneness, there is no enlightenment.’ When recognising, this duality is dissolved into oneness.
.
-- Tulku Urgyen Rinpoche
from the book As It Is, Vol. 1
https://quotes.justdharma.com/the-single-sphere-of-dharmakaya-tulku-urgyen-rinpoche/
=======================
Transcending both nonduality and duality ~ Chรถgyam Trungpa
(i.e. from a global / non-dual point of view)
.
You have to go beyond ๐ฑ๐๐ฎ๐น๐ถ๐๐ (๐บ๐ฎ๐ป๐๐ป๐ฒ๐๐ / ๐ฑ๐ถ๐ณ๐ณ๐ฒ๐ฟ๐ฒ๐ป๐ฐ๐ฒ / ๐๐ฒ๐ฝ๐ฎ๐ฟ๐ฎ๐๐ถ๐ผ๐ป) and
you also have to go beyond ๐ป๐ผ๐ป-๐ฑ๐๐ฎ๐น๐ถ๐๐ (๐ผ๐ป๐ฒ๐ป๐ฒ๐๐ / ๐ถ๐ฑ๐ฒ๐ป๐๐ถ๐๐ / ๐๐ป๐ถ๐ผ๐ป) at the same time.
.
You have to return to duality: that is the final goal.
.
It is like the ox-herding pictures: finally you return to the world, with a big belly and with the ox behind you. That picture, returning to the world, is the final point.
.
So you have duality;
then you discover non-duality because of duality;
then you transcend both nonduality and duality because of them.
.
-- Chรถgyam Trungpa
from the book The Teacup & the Skullcup: Chogyam Trungpa on Zen and Tantra
https://quotes.justdharma.com/transcending-both-nonduality-and-duality-chogyam-trungpa/
=======================
Threefold purity ~ Pema Chรถdron
As we learn to relax with groundlessness, this enthusiasm will emerge. We practice what is called the threefold purity – no big deal about the doer (subject / actor / cause), no big deal about the action (relation / action / causality), no big deal about the result (object / result / effect).
.
(i.e. 'no big deal' = awareness of the Union of the Two Truths about the three spheres: they are empty of inherent existence (2nd truth) <==> because conventionally dependently co-arisen relatively functional impermanent appearances (1st truth). Appearing but empty, empty but still dependently appearing & relatively functional. One truth implies the other (<==>).)
.
This joyful exertion is rooted in no expectation, no ambition, no hope of fruition.
.
We just eagerly put one foot in front of the other and are not discouraged when we fall flat on our faces.
.
We act without self-congratulation or self-censure, (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.)
.
without fearing criticism or expecting applause.
.
Through continual practice we find out how to cross over the boundary between stuckness and waking up. (i.e. Realising the Union of opposites: transcending opposites like samsara & nirvana)
.
It depends on our willingness to experience directly feelings we’ve been avoiding for many years. (i.e. direct perception / realisation / experience / abiding in the true nature of Reality as it is here & now, of the three spheres)
.
This willingness to stay open to what scares us weakens our habits of avoidance. It’s the way that ego-clinging becomes ventilated and begins to fade. (i.e. transcending all illusions / conditioning / karma)
.
– Pema Chรถdron
from the book "The Places That Scare You: A Guide to Fearlessness in Difficult Times"
Via: https://www.facebook.com/PemaChodronGems/photos/a.587538941386493/1989692921171081/
=======================
This awakened mind of awareness is not made out of any material substance; it is self-existing and inherent in yourself. (i.e. from a subjective point of view)
This is the nature of things that is easy to realize because it is not to be sought for elsewhere. (i.e. from an objective point of view)
This is the nature of mind that does not consist of a concrete perceiver and something perceived to fixate on. (i.e. from a global / non-dual point of view)
It defies the limitations of permanence and annihilation. (i.e. the Middle Way free from all extremes & middle)
.
Padmasambhava; Advice from the Lotus-Born
Via: https://www.facebook.com/permalink.php?story_fbid=3673238342724019&id=280100425371178
=======================
So far:
(i.e. from a global / non-dual point of view)
.
From an ๐ผ๐ฏ๐ท๐ฒ๐ฐ๐๐ถ๐๐ฒ ๐ฝ๐ผ๐ถ๐ป๐ ๐ผ๐ณ ๐๐ถ๐ฒ๐, the permanent nature seems to be the ๐๐ฃ๐๐ค๐ฃ ๐ค๐ ๐ฉ๐๐ ๐๐ฌ๐ค ๐๐ง๐ช๐ฉ๐๐จ ๐๐๐ค๐ช๐ฉ ๐ฅ๐๐๐ฃ๐ค๐ข๐๐ฃ๐ (objects): Union of conventionally dependently co-arisen relatively functional impermanent appearances (1st truth) <==> and emptiness of inherent existence (2nd truth). The fact that everything appears but is empty, empty but still appearing and relatively functional. One truth implies the other (<==>). But a mere objective point of view is not the ultimate.
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From a ๐๐๐ฏ๐ท๐ฒ๐ฐ๐๐ถ๐๐ฒ ๐ฝ๐ผ๐ถ๐ป๐ ๐ผ๐ณ ๐๐ถ๐ฒ๐, the permanent nature seems to be the naked primordial awareness that can recognise itself in the here & now, the ๐๐ฃ๐๐ค๐ฃ ๐ค๐ ๐ฉ๐๐ ๐๐ฌ๐ค ๐๐ง๐ช๐ฉ๐๐จ ๐๐๐ค๐ช๐ฉ ๐ฉ๐๐ ๐ข๐๐ฃ๐ / ๐๐ฌ๐๐ง๐๐ฃ๐๐จ๐จ itself: Union cognizance <==> emptiness. The fact that the mind is functional but empty, empty but still functional. But a mere subjective point of view is not the ultimate.
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From a ๐ฟ๐ฒ๐น๐ฎ๐๐ถ๐๐ฒ / ๐ฝ๐ฟ๐ผ๐ฐ๐ฒ๐๐ ๐ฝ๐ผ๐ถ๐ป๐ ๐ผ๐ณ ๐๐ถ๐ฒ๐, the permanent nature seems to be the ๐๐ฃ๐๐ค๐ฃ ๐ค๐ ๐ฉ๐๐ ๐๐ฌ๐ค ๐๐ง๐ช๐ฉ๐๐จ ๐๐๐ค๐ช๐ฉ ๐ฉ๐๐ ๐ง๐๐ก๐๐ฉ๐๐ค๐ฃ / ๐๐๐ฉ๐๐ค๐ฃ / ๐ฅ๐ง๐ค๐๐๐จ๐จ. Union of opposites in any duality / triad / quad / etc. But a mere relational / process point of view is not the ultimate.
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From a global or ๐ป๐ผ๐ป-๐ฑ๐๐ฎ๐น ๐ฝ๐ผ๐ถ๐ป๐ ๐ผ๐ณ ๐๐ถ๐ฒ๐, the permanent nature seems to be the ๐๐ฃ๐๐ค๐ฃ ๐ค๐ ๐ฉ๐๐ ๐๐ฌ๐ค ๐๐ง๐ช๐ฉ๐๐จ ๐๐๐ค๐ช๐ฉ ๐ฉ๐๐ ๐ฉ๐๐ง๐๐ ๐จ๐ฅ๐๐๐ง๐๐จ.
The three spheres are not really in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms...
This co-dependence / co-emergence / co-evolution of the three spheres is the self-conditioning cycle / karmic cycle.
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Depending on the point of view, something could be co-dependent with it parts (when applicable), with it causes & conditions (when applicable), with its conceptual opposite(s) (always), with the mind merely labelling / imputing / conceptualising it in dependence of its past / conditioning / karma (individual, collective, cosmic) (always).
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