Sunday, October 31, 2021

Present in Yourself - 145

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[The Ground / U2T is] Present in yourself [and in everything] - 145

Present in yourself ~ Padmasambhava

[Résumé: 'The inconceivable true nature & dynamic of Reality as it is here & now, the Ground / Basis-of-all, the Union of the Two Truths [U2T]' is unique, all encompassing, unborn, unconditioned, uncompounded, unchanging, unceasing, pristine, inalterable, the basis of all in both samsara & nirvana. It is always present in everything. It is the only thing that is like that. It is the true nature & dynamic of all dharmas [U2T]. It is the true nature & dynamic of the three inseparable spheres -- subject / mind, relation / action / process, objects / phenomena -- [U3S]. It is the true nature & dynamic of the opposites of all dualities / triads / quads / etc. [Uopp]. Directly perceiving / realising / experiencing the true nature of one thing, is directly perceiving / realising / experiencing the true nature of everything.
Also our true mind with its unconditioned basic functionality [U2T] is always there whether we are perceiving dualistic appearances of samsara, or directly perceiving nirvana.]

This awakened mind of “awareness” [i.e. This Ground is the true nature [U2T] of the Subject / Mind]
  is not made out of any material substance;
  it is self-existing and inherent in yourself.

(i.e. This Ground / Basis / U2T, our true nature / Buddha-nature, is not something to be caused / produced, or to be seeked out elsewhere; it is already here & now in everything.
We call this ‘Ground / U2T’ a ‘Primordial-empty-awareness’: because it is empty of inherent existence but still dependently co-arisen & relatively functional. Thus, in the case of the mind, it is primordially inseparably empty & cognizant.)
(i.e. It is the true nature of everything in both samsara & nirvana, no exception at all.)

This is the nature of “things” [i.e. This Ground is also the true nature [U2T] of all Objects / Phenomena & Relations / Actions / Processes]
  that is easy to realize because it is not to be sought for elsewhere.

(i.e. Since it is the true nature of everything, then everything can teach it to us. We just need to be fully present here & now and directly observe with equanimity and openness whatever arises. Ex. Watching our own mind with equanimity.)

This is the nature of “mind” [i.e. Anti-reductionism & anti-dualism: This Ground is not merely a subject / mind, not merely objects / phenomena, not merely relations / actions / processes, not a combination of them, not none of them. It is indivisible / non-dual. Everything is inseparable manifestations of the unborn unconditioned unchanging unceasing pristine Ground / U2T. Union of the Ground and its manifestations.]
  that does not consist of a concrete perceiver (i.e. subject / actor / perceiver / knower / acquirer)
  and something perceived to fixate on. (i.e. object / result / perceived / known / acquired)

(i.e. It is not something purely 'objective' existing out there; not something purely 'subjective'; it is not something to grasp / possess / discover.)

It defies the limitations of permanence and annihilation 

(i.e. It is indescribable, inconceivable, beyond all extremes / dualities, beyond all conceptual proliferations; beyond all conceptualisation, discrimination, causality, matter-energy, space & time. It has to be directly perceived / realised / experienced / abided in.
Ex. It is not existing, not non-existing, not both together, not neither;
not many, not one, not both together, not neither;
not permanent, not impermanent, not both together, not neither;
not dependent, not independent, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not pure, not impure, not both together, not neither;
not this, not non-this, not both together, not neither -- for any 'this'.)

In it there is no thing to awaken; 

(i.e. It is not something / existent, not nothing / non-existent, not both together, not neither;
not outside / objective, not inside / subjective, not both together, not neither;
not describable, not indescribable, not both together, not neither ...)

the awakened state of enlightenment is your own awareness that is naturally awake.

(i.e. Everything is the Ground, or spontaneous manifestation of the Ground. So understanding, and then directly realising, the true nature of one thing -- ex. our own mind and its basic functionalities -- is to realise the true nature of everything.)
(i.e. If one is aware of the true nature & dynamic of the Ground then he/she is awakened; it is like the Ground directly recognising itself non-conceptually non-dualistically.)

In it there is no thing that goes to the hells; (i.e. It is not like a permanent/continuous individual subject / mind, not like an individual permanent self / soul / entity going from one moment to the next, from one day to the next, from birth to death, from one transmigration to another, from samsara to nirvana; nor is it absolutely nothing. There is no continuity or discontinuity of being from one moment to the next, from one day to the next, from one rebirth to the next, from samsara to nirvana.)
awareness is naturally pure. (i.e. It is beyond all extremes / dualities like: good & bad, pure & impure, right & wrong, subject & object & action ...)

In it there is no practice to carry out;
  its nature is naturally cognizant [T1] (and empty of inherent existence [T2] inseparable
  -- these two aspects are inseparable, interdependent, in harmony, non-dual, in Union [U2T]).

(i.e. It has been, is, and will always be, the true nature of everything.)

(i.e. It is already present; no need to produce it or purify it. 

It is simply the true nature of everything: the inconceivable Union of the Two Truths [U2T].)

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(i.e. The Ground is the true nature of everything, or the three spheres: like an inconceivable Inseparability / Union of appearance & functionality / luminosity / cognisance / awareness -- conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma <==> and emptiness of inherent existence [T2]. One aspect / truth implies the other (<==>) [U2T].

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Everything is empty of inherent existence (T2), like illusions <== because dependently co-arisen (T1), relatively functional, merely labelled / imputed by the mind;

Everything is dependently co-arisen (T1), relatively functional, merely labelled / imputed by the mind <== because empty of inherent existence (T2), like illusions.

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This fact, the Union of the Two Truths [U2T] about all dharmas, is the only thing that is uncompounded, unconditioned, unborn, unchanging, inalterable, eternal, in both samsara & nirvana. It is the inconceivable true nature of Reality as it is here & now. It is what we need to directly perceive / realise / experience / abided in here & now to be totally liberated from all illusions / conditioning / karma, and experience spontaneous bliss / nirvana.)

This great view of the natural state is present in yourself:
  resolve that it is not to be sought for elsewhere.
  [i.e. It is everywhere, but not like an independent universal objective reality; it is non-dual.]

– Padmasambhava
from the book "Advice from the Lotus-Born"
Via: Just Dharma Quotes

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Our inherent nature

Our 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗻𝗮𝘁𝘂𝗿𝗲, and the inherent nature of everything are the same. We can call this the unique true nature of Reality as it is / Ground / Suchness / Basis-of-all / Buddha-nature / Genuine-emptiness / Dharmata / Dharmadhatu ... 

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Note: Just to compare, for Ancient cultures in Greece, Tibet, and India this Ground / Basis of everything was the 4 or 5 elements: earth, water, fire, air, space and maybe consciousness. For physicists the true nature of Reality is the atoms, or subatomic particles, or the particles & forces in the Standard Model ... It means that everything is fundamentally composed of these; and that these are the Basis / Ground of everything. They are the only thing real / independent / uncomposed / unfabricated / unconditioned / inherent.

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Back to our true nature from the Mahayana point of view: We can look at it 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝗽𝗼𝗶𝗻𝘁 𝗼𝗳 𝘃𝗶𝗲𝘄 𝗼𝗳 𝗼𝗯𝗷𝗲𝗰𝘁𝘀: then we say that everything is like a Union of being dependently co-arisen relatively functional appearances [T1] <==> but still empty of inherent existence [T2]. And vice versa, one aspect implies the other (<==>) [U2T]. This is called the dharmadhatu. That is the only thing that is inherent in all objects ...

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Or we can look at it 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝗽𝗼𝗶𝗻𝘁 𝗼𝗳 𝘃𝗶𝗲𝘄 𝗼𝗳 𝗼𝘂𝗿 𝗺𝗶𝗻𝗱: then we say that our mind is like a Union of being primordially functional / luminous / cognizant / radiant / aware [T1] <==> but still empty of inherent existence [T2]. (or. autonome, radiant with no reference) And vice versa, one aspect implies the other (<==>) [U2T]. This is called our 𝗕𝘂𝗱𝗱𝗵𝗮-𝗻𝗮𝘁𝘂𝗿𝗲, 𝗼𝗿 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝗻𝗮𝗸𝗲𝗱 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. That is the only thing that is inherent about our mind ...

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In both cases, the inherent nature of everything -- subject / mind, relation / action / process, object / phenomena -- is expressed as the inconceivable 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [U2T], the Union of the conventional and ultimate. Or the Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances, merely labelled/imputed by the mind [T1] <==> and emptiness of inherent existence [T2].

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So this inherent nature is not 'something / like the 5 classical elements / or like a real mind', not 'nothing / total absence / a cosmic nothingness'. If we call this the Ground, then this Ground is not something different / separate from all of those appearances & functionalities; and still it is not the same. This inherent nature / Ground is simply the true nature of those appearances as pointed out by the concept of the Union of the Two Truths. That is the only thing that is 'autonome' / 'inherent' / unborn / unconditioned / unchanging / unceasing / pristine; everything else is conventional / relative / dependent / conditioned / ever-changing, impermanent, empty. That is the only thing that is worth being called the inherent nature / Ground / Basis.

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One important point is that there is no Ground / Basis / Inherent nature / Primordial-awareness without its inseparable natural manifestations / appearances / functionalities. It is the true nature & dynamic of those ordinary manifestations of everyday life that are defined as the Ground / Basis. Nothing more. The ordinary and the ultimate are inseparable.

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The problem we usually have is that we are looking for something extra-ordinary / different / separate from the ordinary as the ultimate / absolute, while it is simply just that: the true nature of the ordinary.

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We call this 'inherent nature' but it is beyond being inherent or fabricated: This inherent nature / Ground is indescribable, inconceivable for our flawed conditioned conceptual dualistic ordinary mind. It has to be personally non-conceptually non-dualistically directly perceived / realised / experienced in the here & now. That is the goal of meditation.


(i.e. Version 2021-11-27: 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.
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[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 unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-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, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
All dharmas are appearing <==> but still empty; 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) <==> but still not completely non-existent (still appearing), 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 (physica, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [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 to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
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. Those are the three inseparable qualities 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.
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.
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[BEST POINTERS TO THE INCONCEIVABLE:]
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-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 / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
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[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, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)



If we put apparent opposites like ‘the three spheres -- subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get:

(i.e. Version 2021-11-27 - about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --':
The true nature & dynamic of apparent opposites like 'the three spheres -- 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 -- SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-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 -- 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 -- 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, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
Apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are appearing <==> but still empty; 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 -- subject / mind, relation / action / awareness, object / phenomena --' are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), 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 (physica, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [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 -- 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 to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
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. Those are the three inseparable qualities 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.
When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- 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 POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of apparent opposites like 'the three spheres -- 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 -- subject / mind, relation / action / awareness, object / phenomena --' [U2T],
the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S],
the inconceivable Union of opposites about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp],
the inconceivable Middle Way about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --',
the tetralemma about apparent opposites like 'the three spheres -- 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-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres -- 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 / bad, not equal / pure / perfect / divine / 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 ...).
-
[MIDDLE WAY:]
So the best attitude toward apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' 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, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

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Quotes

Anywhere, anytime ~ Mingyur Rinpoche

Because awareness (the Ground / Basis / Source / the true nature of Reality as it is / U2T)
is as present in our lives as the air we breathe,
we can access it anywhere, anytime.
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– Mingyur Rinpoche

from the book "In Love with the World: A Monk's Journey Through the Bardos of Living and Dying"
https://quotes.justdharma.com/anywhere-anytime-mingyur-rinpoche/ 

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No words can describe it ~ Dudjom Rinpoche

No words can describe it (the Ground / Basis / Source / the true nature of Reality as it is / U2T)

No example can point to it

Samsara does not make it worse

Nirvana does not make it better

It has never been born

It has never ceased

It has never been liberated

It has never been deluded

It has never existed

It has never been non-existent

It has no limits at all

It does not fall into any kind of category.
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– Dudjom Rinpoche

quoted in the book "The Tibetan Book of Living and Dying"

https://quotes.justdharma.com/no-words-can-describe-it/ 

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Distinguishing Awareness, Rigpa (rig pa), from mind, sem (sems) by Rigdzin Jigme Lingpa

Awareness does not engage with objects of the ordinary mind. It is “self-cognizing primordial wisdom (sang shes ye shes).” This can be illustrated by the “light” of the new moon: a profoundly indwelling luminosity, which does not radiate outward. Therefore, despite the fact that the five primordial wisdoms are spontaneously present in awareness, the latter is without thoughts related to sense objects.
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By contrast, even when it is still, the ordinary mind nevertheless “moves” and follows after different objects. It is like the light of the moon on the fifteenth of the month, which radiates outward and engulfs everything.
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Treasury of Precious Qualities: Book Two: Vajrayana and the Great Perfection
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Via: https://quotes.justdharma.com/awareness-is-like-the-light-of-the-new-moon-jigme-lingpa/ 

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A short commentary on Garab Dorje’s three statements concerning the inherent nature

1. One is introduced directly to one’s own nature (ngo rang).

2. One definitely decides upon this unique state.

3. One continues directly with confidence in liberation.


1. As for the direct introduction to one’s own nature: This fresh, immediate awareness of the present moment, transcending all thoughts related to the three times, is itself the primordial awareness or knowledge (ye-shes) that is self-originated intrinsic Awareness (rig-pa). This is the direct introduction to one’s own nature.


2. As for deciding definitely upon this unique state: Whatever phenomena of Samsara and Nirvana may manifest, all of them represent the play of the creative energy or potentiality of one’s own immediate instrinsic Awareness (rig-pa’i rtsal). Since there is nothing that goes beyond just this, one should continue in the state of this singular and unique Awareness. Therefore, one must definitively decide upon this unique state for oneself and know that there exists nothing other than this.


3. As for directly continuing with confidence in liberation: Whatever gross or subtle thoughts may arise, by merely recognizing their nature, they arise and (self-)liberate simultaneously in the vast expanse of the Dharmakaya, where Emptiness and Awareness (are inseparable). Therefore, one should continue directly with confidence in their liberation.


-- Dudjom Rinpoche

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Wide-awake empty cognizance ~ Tulku Urgyen Rinpoche

The real problem is the state of mind of an ordinary person, which is always changing from one thing to another. Sentient beings are totally unstable, but someone who has truly recognized mind essence and stays in retreat in the mountains is completely free of suffering.

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Even in this lifetime one can be totally free of pain and progress further and further on the path of happiness. There is great benefit from this practice. It's never pleasant to maintain the state of mind of an ordinary person, which is always changing. When unhappy, one is totally overcome by that feeling.

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Better to 𝗿𝗲𝗰𝗼𝗴𝗻𝗶𝘇𝗲 𝘄𝗶𝗱𝗲-𝗮𝘄𝗮𝗸𝗲 𝗲𝗺𝗽𝘁𝘆 [𝗧𝟮] 𝗰𝗼𝗴𝗻𝗶𝘇𝗮𝗻𝗰𝗲 [𝗧𝟭] [𝗨𝟮𝗧] and remain like that.

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– Tulku Urgyen Rinpoche

from the book "Quintessential Dzogchen: Confusion Dawns as Wisdom"

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Via: https://www.facebook.com/.../a.14621089.../3116633078661514/ 

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The ordinary of the ordinary ~ Chögyam Trungpa

"The awake state is the ordinary of the ordinary."

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-- Chögyam Trungpa

https://quotes.justdharma.com/the-ordinary-of-the-ordinary-chogyam-trungpa/ 

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Ordinary mind ~ Thrangu Rinpoche

There are two different ways in which we can understand the term “ordinary mind.”

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One way is to not take control over anything and end up following our afflictions. When a thought of anger arises, we follow it; when greed arises, we lose control of ourselves to it. Similarly, we lose control of ourselves to our pride and jealousy.

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Although we might think of this as our ordinary state of mind, it is not what we mean here. Here it does not mean losing control of ourselves to negative emotions. Instead, it means that we do not need to do anything at all to the essence of the mind itself.

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We do not need to alter this essence in any way. We do not have to worry about what we are thinking, what is pleasant, or what is painful. We can leave this mind as it is. If we try to alter the mind in any way, thoughts will arise. But if we do not do anything to it and let it rest easily, then it is unaltered.

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The Kagyu masters of the past called this 𝘁𝗵𝗲 𝗼𝗿𝗱𝗶𝗻𝗮𝗿𝘆 𝗺𝗶𝗻𝗱, 𝗼𝗿 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝘀𝘁𝗮𝘁𝗲. They called it this out of their experience.

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This ordinary mind itself is the dharma expanse (𝗗𝗵𝗮𝗿𝗺𝗮𝗱𝗵𝗮𝘁𝘂) and the essence of the buddhas; it is our 𝗕𝘂𝗱𝗱𝗵𝗮-𝗻𝗮𝘁𝘂𝗿𝗲.

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-- Thrangu Rinpoche

from the book Vivid Awareness: The Mind Instructions of Khenpo Gangshar

https://quotes.justdharma.com/ordinary-mind/ 

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Essence of mind ~ Mipham Rinpoche

What we call “essence of mind” is

𝘁𝗵𝗲 𝗮𝗰𝘁𝘂𝗮𝗹 𝗳𝗮𝗰𝗲 𝗼𝗳 𝘂𝗻𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗲𝗱 𝗽𝘂𝗿𝗲 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀,

which is recognised through receiving the guru’s blessings and instructions.

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If you wonder what this is like,

[1.] it is EMPTY [T2] in essence, beyond conceptual reference;

[2.] it is COGNIZANT [FUNCTIONAL] [T1] by nature, spontaneously present;

[3.] and it is all-pervasive and UNOBSTRUCTED [UNION] [U2T] in its compassionate energy.

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This is the rigpa in which the three kayas are inseparable. [U3K] [U3S]

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-- Mipham Rinpoche

https://quotes.justdharma.com/essence-of-mind-mipham-rinpoche/ 

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The ground of Dzogchen is 𝘁𝗵𝗲 𝗳𝘂𝗻𝗱𝗮𝗺𝗲𝗻𝘁𝗮𝗹, 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝘀𝘁𝗮𝘁𝗲, 𝗼𝘂𝗿 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 [𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁] 𝗻𝗮𝘁𝘂𝗿𝗲, which is already perfect and always present. It is described as being endowed with three qualities:

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[1.] its essence [T2 - emptiness],

[2.] its nature [T1 - dependent origination & relative functionality]

[3.] its compassionate energy [U2T - inseparability / Union of essence & nature].

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Although conceptually we make distinctions between them, these three qualities of the ground of being are united."

https://www.rigpawiki.org/index.php?title=Ground 

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“𝗕𝘂𝗱𝗱𝗵𝗮 𝗶𝘀 𝗼𝘂𝗿 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗻𝗮𝘁𝘂𝗿𝗲—𝗼𝘂𝗿 𝗯𝘂𝗱𝗱𝗵𝗮 𝗻𝗮𝘁𝘂𝗿𝗲— and what that means is that if you’re going to grow up fully, the way that it happens is that you begin to connect with the intelligence that you already have. It’s not like some intelligence that’s going to be transplanted into you. 

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If you’re going to be fully mature, you will no longer be imprisoned in the childhood feeling that you always need to protect yourself or shield yourself because things are too harsh. If you’re going to be a grown-up—which I would define as being completely at home in your world no matter how difficult the situation—it’s because you will allow something that’s already in you to be nurtured. You allow it to grow, you allow it to come out, instead of all the time shielding it and protecting it and keeping it buried. 

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Someone once told me, “When you feel afraid, that’s ‘fearful buddha.’” That could be applied to whatever you feel. Maybe anger is your thing. You just go out of control and you see red, and the next thing you know you’re yelling or throwing something or hitting someone. At that time, begin to accept the fact that that’s “enraged buddha.” If you feel jealous, that’s “jealous buddha.” If you have indigestion, that’s “buddha with heartburn.” If you’re happy, “happy buddha”; if bored, “bored buddha.” 

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In other words, anything that you can experience or think is worthy of compassion; anything you could think or feel is worthy of appreciation.”

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― Pema Chödrön, Start Where You Are: A Guide to Compassionate Living

https://www.goodreads.com/quotes/650074-buddha-is-our-inherent-nature-our-buddha-nature-and-what-that-means 

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"The essential point of the mind,

its whole nature, is that it is aware." 

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- Jetsunma Tenzin Palmo

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Comments:

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The mind is '𝗮𝘄𝗮𝗿𝗲 / 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹' [T1]

and thus '𝗲𝗺𝗽𝘁𝘆 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲' [T2], and vice versa.

One aspect / truth implies the other. Union of the Two Truths.

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Tetralemma: It is not existent, not non-existent, not both together, not neither.

It is not many, not one, not both together, not neither. ...

Meaning it is beyond all extremes / dualities, beyond all conceptual proliferations, indescribable, inconceivable. It has to be directly perceived / ralised / experienced / abided in.

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A very important basic point of Buddhism:

[1.] To think '𝗜 𝗮𝗺 𝘀𝗼𝗺𝗲𝘁𝗵𝗶𝗻𝗴 / 𝘀𝗲𝗹𝗳' is to fall into one of these extremes: eternalism.

[2.] To think '𝙄 𝙖𝙢 𝙣𝙤𝙩𝙝𝙞𝙣𝙜' is to fall into one of these extremes: nihilism.

The solution is the Middle Way in everything.

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It is better to say '𝗜 𝗔𝗠 𝗔𝗪𝗔𝗥𝗘𝗡𝗘𝗦𝗦,

𝗼𝗿 𝗮 𝘀𝗽𝗼𝗻𝘁𝗮𝗻𝗲𝗼𝘂𝘀 𝗽𝘂𝗿𝗲 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀' ...

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[3.] Ideally it is best to thing "𝗜 𝗮𝗺 𝗮𝗻 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗹𝗲 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 / 𝗨𝟮𝗧."

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Via: https://www.facebook.com/jetsunmatenzinpalmo/posts/395874755223858 

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𝔽𝕦𝕟𝕔𝕥𝕚𝕠𝕟𝕒𝕝𝕚𝕥𝕪 (𝕖𝕩. 𝕒𝕨𝕒𝕣𝕖𝕟𝕖𝕤𝕤) 𝕒𝕟𝕕 𝕖𝕞𝕡𝕥𝕚𝕟𝕖𝕤𝕤

~ 14th Dalai Lama

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Nagarjuna said that for a system 

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where 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 (T2 - emptiness of inherent existence) is possible,

==> it is also possible to have 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 (i.e. T1:  conventional dependency on cause & conditions, and conventional capacity to produce effects), 

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and since 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 is possible, ==> 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 is also possible. 

(i.e. One aspect implies the other (<==>).

ex. everything comes from nothing / emptiness;

emptiness makes everything possible;

everything is empty because dependently arisen / interdependent.)

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(i.e. Interdependence / Union of the Two Truths about all dharmas: 

Everything is like an inconceivable Inseparability / Interdependence / Harmony / Union of 1) being conventionally 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁𝗹𝘆 𝗰𝗼-𝗮𝗿𝗶𝘀𝗲𝗻 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲𝗹𝘆 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹 ever-changing impermanent appearances [T1], merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma 

<==> and 2) being 𝗲𝗺𝗽𝘁𝘆 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 [T2], like illusions / reflections / mirages / dreams. 

Appearing & functional but empty; empty but still appearing & functional.

One aspect / truth implies the other (<==>).

Example: appearance-emptiness, empty-awareness, sound-emptiness.)

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So when we talk about nature, [some say:] 'the ultimate nature is emptiness'. 

What is meant by emptiness, or shunyata? 

It is not the emptiness of existence (i.e. it is not mere-emptiness, not complete non-existence, not just absence) 

but rather the emptiness of true or independent existence, 

which means that things exist by dependence upon other factors. 

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(i.e. Meaning the ultimate nature is not just emptiness, but the Union of the Two Truths: the Union of presence and absence; the Union of dependent origination / functionality and emptiness of inherent existence.

Also dependent origination / functionality and emptiness are also empty because co-dependent, merely labelled / imputed by the mind.)

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– 14th Dalai Lama

Via: https://www.facebook.com/DalaiLamaGems/photos/a.112248055788561/1507170869629599/ 

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(ex. In the case of the mind: its true nature is the Union of its basic functionality / awareness and its emptiness / purity, which is called 'empty-awareness'. Its capacity to experience is always present / vajra, but if you try to find this awareness / functionality, you cannot grasp it.)

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[Union of the Two Truths about the mind / U2T:] -- James Low

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"This is called the 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗶𝗹𝗶𝘁𝘆 [/ Union] of the primordial purity, which is the open 𝗲𝗺𝗽𝘁𝘆 𝗯𝗮𝘀𝗲 of the mind [T2 - emptiness], and instant 𝗽𝗿𝗲𝘀𝗲𝗻𝗰𝗲, which is the immediate arising of each moment of experience [T1 -- conventionally dependently co-arisen relatively functional ever-changing impermanent appearances] ." (26:33)

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James Low

From: Simply being: the dzogchen view. Zoom 03.2021

https://youtu.be/VQjeUUwpjIU?t=1599 

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[More from the same teaching:]

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(19:33) the one reliable aspect of myself is my [𝗻𝗮𝘁𝘂𝗿𝗮𝗹] 𝗰𝗮𝗽𝗮𝗰𝗶𝘁𝘆 𝘁𝗼 𝗵𝗮𝘃𝗲 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲 (𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 without being something really graspable = empty awareness) …

https://youtu.be/VQjeUUwpjIU?t=1172 

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(23:49)  there are 𝘁𝘄𝗼 𝗯𝗮𝘀𝗶𝗰 𝗮𝘀𝗽𝗲𝗰𝘁𝘀 (i.e. two truths) of how it is or the truth or our mind which are set forth in Dzogchen. 

The first is primordial purity, or the intrinsic purity of the mind itself; that is to say when you look for the mind, you can't find something (𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 / T2). oh you can find something, you find thoughts feelings memories and so on, but you can't find the mind itself as something … 

https://youtu.be/VQjeUUwpjIU?t=1429 

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the mind reveals itself as 𝘁𝗵𝗲 𝗳𝗹𝗼𝘄 𝗼𝗳 𝘁𝗵𝗶𝘀 𝘁𝗿𝗮𝗻𝘀𝗶𝗲𝗻𝘁 𝗶𝗺𝗺𝗲𝗱𝗶𝗮𝘁𝗲 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲 𝘄𝗵𝗶𝗰𝗵 𝗰𝗼𝗺𝗲𝘀 𝗮𝗻𝗱 𝗴𝗼𝗲𝘀 [𝗧𝟭]; they are the mind, because this is how I am, but it's already going. It's not the eternal truth of who I am. There is no such eternal truth as substance. there is no substantial essential self.

https://youtu.be/VQjeUUwpjIU?t=1486 

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I am the patterning of the flow of the potential [T1] 

of the open empty mind [T2] [U2T]. 

(i.e. meaning one truth implies the other, they are inseparable, in harmony) 

https://youtu.be/VQjeUUwpjIU?t=1519 

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(35:45) I cannot define myself, how I am, [T2]

that is to say how I am manifesting in this moment, depends on circumstances [T1]

https://youtu.be/VQjeUUwpjIU?t=2143 

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(36:29) so you can examine this for yourself: there is no quality that you have which is an absolute defining quality [T2]; 

you are a multitude of modalities of expression, this is the basis of our compassion, that we can manifest in different ways with different people [T1]

https://youtu.be/VQjeUUwpjIU?t=2189 

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(37:08) each of us is an ungraspable unlimited potential of relatedness [T1], 

but this is hidden from us when we grasp it ourselves as if we had a secure defining essence [T2]

https://youtu.be/VQjeUUwpjIU?t=2227 

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(3.36) (what is our true identity?) "the ground of all of our thoughts, feelings, sensations, activities, is 𝗮 𝘀𝘁𝗮𝘁𝗲 𝗼𝗳 𝗼𝗽𝗲𝗻 𝗿𝗲𝗹𝗮𝘅𝗮𝘁𝗶𝗼𝗻, 𝗮 𝘀𝘁𝗮𝘁𝗲 𝗼𝗳 𝗽𝗿𝗲𝘀𝗲𝗻𝗰𝗲, that is to say to be fully here fully alive as an awareness [T1] which is not this or that [T2] (i.e. empty-awareness / U2T)" …

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James Low

From: Saying the unsayable, interview by Guido Ferrari, 2006

https://youtu.be/BIGIG1zNHYs?t=276 

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Comment #3:

i.e. [A] 𝗪𝗵𝗮𝘁 𝗶𝘀 𝘂𝗻𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴 / 𝗽𝗲𝗿𝗺𝗮𝗻𝗲𝗻𝘁 𝗶𝗻 '𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀' 𝗶𝘀 𝘁𝗵𝗲 𝗺𝗲𝗿𝗲 𝗰𝗮𝗽𝗮𝗰𝗶𝘁𝘆 𝘁𝗼 𝗵𝗮𝘃𝗲 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲 / 𝗰𝗼𝗹𝗹𝗮𝗯𝗼𝗿𝗮𝘁𝗶𝗼𝗻, its basic unconditioned functionality, its conventional dependency on cause & conditions and conventional capacity to produce effects [T1] <==> and its emptiness of inherent existence [T2]. These two aspects being inseparable, interdependent, in harmony. One aspect implying the other (<==>). [U2T]

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[B] 𝗪𝗵𝗮𝘁 𝗶𝘀 𝗰𝗼𝗻𝘁𝗶𝗻𝘂𝗮𝗹𝗹𝘆 𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴 / 𝗶𝗺𝗽𝗲𝗿𝗺𝗮𝗻𝗲𝗻𝘁 𝗶𝗻 '𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀' 𝗶𝘀 𝗶𝘁𝘀 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲𝘀, its actual participation / inter-action / collaboration / co-emergence.

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As for the true reality of this empty-awareness and of its experiences, there is 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝗴𝗿𝗮𝘀𝗽, 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝘀𝗲𝗲𝗸 𝗼𝗿 𝗮𝗯𝗮𝗻𝗱𝗼𝗻, 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝗮𝗰𝗰𝗲𝗽𝘁 𝗼𝗿 𝗿𝗲𝗷𝗲𝗰𝘁, 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝗱𝗼 𝗼𝗿 𝗻𝗼𝘁-𝗱𝗼.

Ths empty-awareness is not an object, not a subject, not an activity / process / function / relation, not a combination of those, not neither. It is beyond all extremes & middle, beyond all conceptual proliferations, beyond all conditioning / karma. Inconceivable, it has to be directly perceived / experienced.

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The first part, A, is called stillness / the sky / the mirror, 

the second part, B, is called movement / the content of the sky / the reflections in the mirror / the waves on the ocean. 

These two parts are inseparable, not two, not one. 

The Ground and its display / manifestations / appearances are inseparable... not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. 

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And it is the same for everything:

What is unchanging / permanent is the [U2T], that everything is like a Union of being conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its past / conditioning / karma <==> and being empty of inherent existence [T2], like illusions / reflections / mirages / dreams. One aspect implying the other (<==>).

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Comment #4:

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(19:10) "the key thing: don't be the one that moves …

(19:39) the mind is moving, awareness (Ground / U2T) is never moving …

(22:35) this is the basis of meditation: the moving moves, the still stays.

What is still? Empty-awareness. (i.e. the Union of 𝘁𝗵𝗲 𝗺𝗲𝗿𝗲 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝗰𝗮𝗽𝗮𝗰𝗶𝘁𝘆 𝘁𝗼 𝗵𝗮𝘃𝗲 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲 / 𝗰𝗼𝗹𝗹𝗮𝗯𝗼𝗿𝗮𝘁𝗲 [T1], and the 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 [T2] [U2T])

What is moving [T1]? Everything else … moment by moment."

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James Low

From: Illusion, delusion and confusion. London 03.2020 4/6

https://youtu.be/Y0mLWTjXLro?t=1145 

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(31:14) "𝗧𝗵𝗶𝘀 𝗰𝗮𝗽𝗮𝗰𝗶𝘁𝘆 (𝗶.𝗲. 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝗯𝗮𝘀𝗶𝗰 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗲𝗺𝗽𝘁𝘆-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀) to mobilize interpretive thoughts brings a discrimination and definition into the world of objects. I am doing this. Who is this I? When we observe this I, it's impermanent."

https://youtu.be/xhuNSlK-b3o?t=1923 

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(32:01) "That is to say the permanence of the I is the repetition of the concept of the I." (𝗶.𝗲. 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝗯𝗮𝘀𝗶𝗰 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗲𝗺𝗽𝘁𝘆-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀) [T1]

... if we try to find the experiencer, there is no experiencer to be found [T2] ... there is no doer [T2 - emptiness], yet we can say 'I am doing" [T1 - appearance]

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(34:32) "the mind is not a thing [T2 - emptiness]. It is the openness, the open clarity (𝗶.𝗲. 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝗯𝗮𝘀𝗶𝗰 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗲𝗺𝗽𝘁𝘆-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀) [T1 - dependently co-arisen relatively functional appearance] which reveals the unfolding of patterns which we take to be the world (objects), other the people, dogs, cats, and of course ourselves (subject) (and relations / actions / processes).

https://youtu.be/xhuNSlK-b3o?t=2073 

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(35:12) "We live in a world of movement. ... sounds ... energy ... light ... but we conceptualise, we interpret what we see in terms of a meeting a fusion of perception and conception" ... reifying ... "we are putting the concept on the chair" ... and agree conventionally that this is a chair ...

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From: James Low

Finding freedom in the source. [EN-DE] Todtmoos 06.2018 1/9

https://www.youtube.com/watch?v=xhuNSlK-b3o 

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(31:50) "so again the identification 'my mind' is a kind of wrapper or a container within which the mind does its own business [T1 - merely labelled / imputed]"

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(32.12) " what reliable essence could I find inside this shifting field of thoughts feeling sensations memories plans and so forth? ...

𝘁𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼 𝗮𝗰𝘁𝘂𝗮𝗹 𝗰𝗼𝗻𝘁𝗶𝗻𝘂𝗼𝘂𝘀 𝘀𝗲𝗹𝗳 𝘁𝗼 𝗯𝗲 𝗳𝗼𝘂𝗻𝗱

[𝗧𝟮 - 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀]... but there is a pseudo-self [T1 - conventional truth]"

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(35:54) "so maybe we can get a sense that what I call 'my self' is my ability to identify certain patterns as being indicative of the presence of 'my self' " ... "This is something quite amazing. We are here as someone (relatively functional) [T1], but that someone is not a defining essence [T2]"

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(33:14) " the most stable aspect of my self is my capacity to use concepts to create the illusion of a stable self" (and the illusions of stable objects, relations / actions / functions / processes ... all apparently inherently existing, independently of the subject, with their own inherently existing characteristics / properties / qualities ...)

(𝗶.𝗲. 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝗯𝗮𝘀𝗶𝗰 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗲𝗺𝗽𝘁𝘆-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀)

[𝗧𝟭 - 𝗰𝗼-𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝗰𝗲 & 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆]

https://youtu.be/0o-jgGJZpdg?t=1996

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(44:57) "(this natural basic empty-functionality) it allows us to develop a sense of object constancy, because in a field of experience where both I and the environment around me (subject & object) is changing, what can I rely on? What can I hold on to?" (i.e. so useful, but dangerous if we reify & grasp at what we create / imagine)

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(i.e. What is stable / permanent in our 'self -- body, speech & mind, individual, collective, cosmic --' is our natural basic functionality / awareness [T1] and its emptiness of inherent existence [T2]. These two inseparable aspects / truths [U2T] are the only permanence in our 'self'. That is our true nature, true face. Nothing else. It is called 'empty-awareness' / the Ground / Basis / Source. Everything else experienced is fabricated / conditioned / ever-changing / impermanent / merely labelled by the mind; co-dependent, relatively functional, but still unpredictable in absolute terms, arising and ceasing, arising and ceasing.)

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James Low

Finding freedom in the source. [EN-DE] Todtmoos 06.2018 2/9

https://www.youtube.com/watch?v=0o-jgGJZpdg 

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"When we talk about the true nature of mind, when we say “nature,” it means the actual state, the actual situation that the mind is in. 

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It’s simply a matter of recognizing what is there, what is actually there. 

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So sometimes what is tricky for us to understand is that the reason we have not recognized the true nature of our mind is not because it is too profound, or too difficult. It is because 𝗶𝘁 𝗶𝘀 𝘁𝗼𝗼 𝘀𝗶𝗺𝗽𝗹𝗲 𝗼𝗿 𝘁𝗼𝗼 𝗲𝗮𝘀𝘆. 

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The masters of meditation of the past say that we fail to recognize the true nature of mind because 𝗶𝘁 𝗶𝘀 𝘀𝗼 𝘀𝗶𝗺𝗽𝗹𝗲 𝘁𝗵𝗮𝘁 𝘄𝗲 𝗳𝗮𝗶𝗹 𝘁𝗼 𝘁𝗿𝘂𝘀𝘁 𝗶𝘁.

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HH The Gyalwang Karmapa – From the talk on Compassion and the Nature of Mind

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From: https://kagyuoffice.org/his-holiness-the-karmapa-speaks-on-compassion-and-the-nature-of-mind-on-the-eve-of-his-departure-to-india/ 

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"Although hundreds or thousands of explanations are given,

𝙏𝙝𝙚𝙧𝙚 𝙞𝙨 𝙤𝙣𝙡𝙮 𝙤𝙣𝙚 𝙩𝙝𝙞𝙣𝙜 𝙩𝙤 𝙗𝙚 𝙪𝙣𝙙𝙚𝙧𝙨𝙩𝙤𝙤𝙙 -

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Know the one thing that liberates everything -

𝗔𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗶𝘁𝘀𝗲𝗹𝗳, 𝘆𝗼𝘂𝗿 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 (𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 / 𝗨𝟮𝗧).

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-- Dudjom Rinpoche

Wisdom Nectar

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Via: Naldjor 

https://www.facebook.com/permalink.php?story_fbid=4252496938131487&id=280100425371178 

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About our inherent nature see also

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