A Brief Presentation of View, Meditation and Action - 138

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A Brief Presentation of View, Meditation and Action - 138

𝗔 𝗕𝗿𝗶𝗲𝗳 𝗣𝗿𝗲𝘀𝗲𝗻𝘁𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝗩𝗶𝗲𝘄, Meditation and Action

by Yangthang Rinpoche

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𝗛𝗼𝗺𝗮𝗴𝗲

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Primordial protector, who remains forever within the single all-encompassing sphere of reality,

Lord who pervades all buddha families, Lama Vajradhara,

With complete reliance and fervent devotion, I pray to you one-pointedly:

Grant your blessings so that the wisdom-mind transmission may enter my heart!

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𝗣𝗿𝗲𝗹𝗶𝗺𝗶𝗻𝗮𝗿𝗶𝗲𝘀

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Now that you've gained the support of a human life, so hard to find,

Aroused a mind of renunciation, so difficult to develop,

Met an authentic master (guru), so rarely encountered,

And taken up the sacred Dharma, so scarcely discovered,

Reflect, over and again, on the difficulty of finding

Such a physical support providing all the right conditions for practice.

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If you fail to make use of the full human potential you now possess,

Which is impermanent like a candle in the wind,

Don't think that you can rely on it for a long time to come.

At death and in the bardos, lacking the confidence of liberation,

How frightening will be the next life’s sufferings!

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When we must wander endlessly in saṃsāra,

How distressing it is to contemplate its nature!

Whatever you can do to gain real confidence in this life,

I, for one, will be most grateful!

This is what I hope for you.

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𝗩𝗶𝗲𝘄

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(𝙏𝙝𝙚 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙢𝙞𝙣𝙙 is pointed by concepts like: 

1. its essence / emptiness [T2], 

2. its nature / awareness [T1] and 

3. its uninterrupted dynamism or compassionate energy (the inseparability of the first two aspects) [U2T])

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If you wish to look into the mirror of 𝗺𝗶𝗻𝗱'𝘀 𝗻𝗮𝘁𝘂𝗿𝗲 [𝗨𝟮𝗧],

Don't look outwards, but turn within.

Looking outwards brings perpetual delusion.

But look within and you'll see your own mind.

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Don't follow past thoughts,

Nor anticipate thoughts to come,

And as for present thoughts and agitation,

As soon as you turn your mind inwards,

Don't try to adjust or modify it in the slightest,

But leave it, just as it is, totally free, in its own natural resting place.

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Leaving thoughts in their natural place of rest like this

Is not the actual main practice, but simply the way to leave the mind.

Yet in that very experience of leaving the mind in this way

You're on the verge of 𝗺𝗲𝗲𝘁𝗶𝗻𝗴 𝘁𝗵𝗲 𝗿𝗶𝗴𝗽𝗮 𝗼𝗳 𝘁𝗵𝗲 𝗺𝗮𝗶𝗻 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗲. 

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(𝘪.𝘦. 𝘛𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥, 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘶𝘯𝘣𝘰𝘳𝘯 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨, 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘱𝘳𝘪𝘴𝘵𝘪𝘯𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 𝘪𝘴 𝘱𝘰𝘪𝘯𝘵𝘦𝘥 𝘣𝘺 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘴 𝘭𝘪𝘬𝘦: 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛] 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦: 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭𝘪𝘵𝘺 / 𝘤𝘭𝘢𝘳𝘪𝘵𝘺 / 𝘭𝘶𝘮𝘪𝘯𝘰𝘴𝘪𝘵𝘺 / 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 [𝘛1] <==> 𝘢𝘯𝘥 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2]. 𝘖𝘯𝘦 𝘢𝘴𝘱𝘦𝘤𝘵 / 𝘵𝘳𝘶𝘵𝘩 𝘪𝘮𝘱𝘭𝘪𝘦𝘴 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 (<==>).)

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(𝗧𝟮: 𝗧𝗵𝗲 𝘀𝗲𝗰𝗼𝗻𝗱 𝗮𝘀𝗽𝗲𝗰𝘁 / 𝘁𝗿𝘂𝘁𝗵 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱, 𝗶𝘁𝘀 “𝗲𝘀𝘀𝗲𝗻𝗰𝗲”, 𝗶𝘀 𝗶𝘁𝘀 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲, 𝗶𝘁𝘀 𝗳𝗿𝗲𝗲𝗱𝗼𝗺 / 𝗹𝗶𝗺𝗶𝘁𝗹𝗲𝘀𝘀𝗻𝗲𝘀𝘀)

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As soon as you leave the mind in its natural state,

Thoughts will naturally cease and be gone.

What is left when the natural radiance of thoughts has vanished,

Is the essence of mind, empty and vivid [U2T].

Free of fixation, dimension or limit,

There arises a space-like experience.

This is the 𝗲𝗺𝗽𝘁𝘆 “𝗲𝘀𝘀𝗲𝗻𝗰𝗲” [T2 - second truth about the mind: emptiness of inherent existence], the dharmakāya.

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(𝗧𝟭: 𝗧𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝗮𝘀𝗽𝗲𝗰𝘁 / 𝘁𝗿𝘂𝘁𝗵 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱, 𝗶𝘁𝘀 “𝗻𝗮𝘁𝘂𝗿𝗲”, 𝗶𝘀 𝗶𝘁𝘀 𝗯𝗮𝘀𝗶𝗰 𝘂𝗻𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗲𝗱 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 / 𝗹𝘂𝗺𝗶𝗻𝗼𝘀𝗶𝘁𝘆 / 𝗰𝗹𝗮𝗿𝗶𝘁𝘆 / 𝗰𝗼𝗴𝗻𝗶𝘇𝗮𝗻𝗰𝗲 / 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 / 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁 𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝘁𝗶𝗼𝗻 / 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲 / 𝗧𝟭)

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In this empty state,

The “nature” of the mind is clear and lucid [T1 - first truth about the mind: its basic-relative-functionality / luminosity / clarity / cognizance / awareness] —

Free of any actual characteristic one could point to,

It is the natural clarity of the mind, unrestrained and unimpeded.

𝗜𝗻𝗻𝗮𝘁𝗲𝗹𝘆 𝗰𝗼𝗴𝗻𝗶𝘇𝗮𝗻𝘁, it's the saṃbhogakāya.

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(𝗨𝟮𝗧: 𝗧𝗵𝗲 𝘁𝗵𝗶𝗿𝗱 𝗮𝘀𝗽𝗲𝗰𝘁 / 𝘁𝗿𝘂𝘁𝗵 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱, 𝗶𝘁𝘀 𝘂𝗻𝗶𝗻𝘁𝗲𝗿𝗿𝘂𝗽𝘁𝗲𝗱 𝗱𝘆𝗻𝗮𝗺𝗶𝘀𝗺 𝗼𝗿 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻𝗮𝘁𝗲 𝗲𝗻𝗲𝗿𝗴𝘆, 𝗶𝘀 𝘁𝗵𝗲 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗶𝗹𝗶𝘁𝘆 / 𝗶𝗻𝘁𝗲𝗿𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝗰𝗲 / 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝘁𝘄𝗼 𝗮𝘀𝗽𝗲𝗰𝘁𝘀; 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗻𝗮𝘁𝘂𝗿𝗲 <==> 𝗮𝗻𝗱 𝗲𝘀𝘀𝗲𝗻𝗰𝗲; 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 / 𝗹𝘂𝗺𝗶𝗻𝗼𝘀𝗶𝘁𝘆 / 𝗰𝗹𝗮𝗿𝗶𝘁𝘆 / 𝗰𝗼𝗴𝗻𝗶𝘇𝗮𝗻𝗰𝗲 / 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 / 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁 𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝘁𝗶𝗼𝗻 / 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲 [𝗧𝟭] <==> 𝗮𝗻𝗱 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 [𝗧𝟮]; 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [𝗨𝟮𝗧] 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘀𝘂𝗯𝗷𝗲𝗰𝘁/𝗺𝗶𝗻𝗱. 𝗧𝗵𝗲 𝗳𝗮𝗰𝘁 𝘁𝗵𝗮𝘁 𝗼𝗻𝗲 𝗮𝘀𝗽𝗲𝗰𝘁/𝘁𝗿𝘂𝘁𝗵 𝗶𝗺𝗽𝗹𝗶𝗲𝘀 𝘁𝗵𝗲 𝗼𝘁𝗵𝗲𝗿 (<==>). 𝗧𝗵𝗲 𝗳𝗮𝗰𝘁 𝘁𝗵𝗮𝘁 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 & 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 𝗶𝗺𝗽𝗹𝗶𝗲𝘀 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲; 𝗮𝗻𝗱 𝘁𝗵𝗮𝘁 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 𝗶𝗺𝗽𝗹𝗶𝗲𝘀 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 & 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆. 𝗡𝗼𝘁𝗵𝗶𝗻𝗴 𝗲𝗹𝘀𝗲 𝗶𝘀 𝗿𝗲𝗾𝘂𝗶𝗿𝗲𝗱 𝗳𝗼𝗿 𝘁𝗵𝗲 𝘄𝗵𝗼𝗹𝗲 𝗨𝗻𝗶𝘃𝗲𝗿𝘀𝗲 𝘁𝗼 𝗮𝗽𝗽𝗲𝗮𝗿.)

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Besides this cognizant [T1] yet empty [T2] rigpa,

There is no other one that sees.

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What is seen is the empty [T2] dharmakāya,

And the one that sees it is cognizant wisdom [T1],

These two can be referred to as ‘empty’ [T2] and ‘cognizant’ [T1],

Or as ‘all-pervading space’ [T2] and ‘wisdom.’  [T1]

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But they're not two different things ( / aspects / truths):

The nature [T1] of that which is empty [T2] is clarity [T1],

And the essence [T2] of that which is clear [T1] is empty [T2].

Therefore, 𝗰𝗹𝗮𝗿𝗶𝘁𝘆 [𝗰𝗼𝗴𝗻𝗶𝘇𝗮𝗻𝗰𝗲] 𝗮𝗻𝗱 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗮𝗿𝗲 𝗮𝗻 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗹𝗲 𝘂𝗻𝗶𝘁𝘆 [𝗨𝗻𝗶𝗼𝗻].

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(𝘪.𝘦. 𝘛𝘩𝘦𝘴𝘦 𝘵𝘸𝘰 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 / 𝘵𝘳𝘶𝘵𝘩𝘴, 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘦𝘴𝘴𝘦𝘯𝘤𝘦, 𝘢𝘳𝘦 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦, 𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵, 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭, 𝘪𝘯 𝘜𝘯𝘪𝘰𝘯. 𝘖𝘯𝘦 𝘢𝘴𝘱𝘦𝘤𝘵 / 𝘵𝘳𝘶𝘵𝘩 𝘪𝘮𝘱𝘭𝘪𝘦𝘴 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 (<==>). 𝘛𝘩𝘪𝘴 𝘪𝘴 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘵𝘩𝘦 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 / 𝘮𝘪𝘯𝘥. [𝘜2𝘛])

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[𝗨𝟯𝗦: 𝗔𝗻𝗼𝘁𝗵𝗲𝗿 𝘄𝗮𝘆 𝘁𝗼 𝗽𝗿𝗲𝘀𝗲𝗻𝘁 𝘁𝗵𝗶𝘀: 𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀 -- 𝗲𝘅. 𝘀𝘂𝗯𝗷𝗲𝗰𝘁 / 𝗮𝗰𝘁𝗼𝗿 / 𝗽𝗲𝗿𝗰𝗲𝗶𝘃𝗲𝗿 / 𝗸𝗻𝗼𝘄𝗲𝗿 / 𝗺𝗶𝗻𝗱, 𝗿𝗲𝗹𝗮𝘁𝗶𝗼𝗻 / 𝗮𝗰𝘁𝗶𝗼𝗻 / 𝗽𝗲𝗿𝗰𝗲𝗽𝘁𝗶𝗼𝗻 / 𝗰𝗼𝗴𝗻𝗶𝘁𝗶𝗼𝗻, 𝗼𝗯𝗷𝗲𝗰𝘁 / 𝗿𝗲𝘀𝘂𝗹𝘁 / 𝗽𝗲𝗿𝗰𝗲𝗶𝘃𝗲𝗱 / 𝗸𝗻𝗼𝘄𝗻 / 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮 --.]

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Since they're not different, but of a single taste,

𝗧𝗵𝗲𝗿𝗲'𝘀 𝗻𝗼 𝗱𝘂𝗮𝗹𝗶𝘁𝘆 𝗼𝗳 𝘀𝗼𝗺𝗲𝘁𝗵𝗶𝗻𝗴 𝘀𝗲𝗲𝗻 (𝗼𝗯𝗷𝗲𝗰𝘁) 𝗮𝗻𝗱 𝗼𝗻𝗲 𝘄𝗵𝗼 𝘀𝗲𝗲𝘀 𝗶𝘁 (𝘀𝘂𝗯𝗷𝗲𝗰𝘁),

This is ‘𝘀𝗲𝗲𝗶𝗻𝗴’ (𝗿𝗲𝗹𝗮𝘁𝗶𝗼𝗻 / 𝗮𝗰𝘁𝗶𝗼𝗻) 𝗶𝗻 𝗮 𝗻𝗼𝗻-𝗱𝘂𝗮𝗹 𝘄𝗮𝘆.

Hence it is called ‘self-knowing rigpa.’

The mind sees itself by itself.

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(𝘪.𝘦. 𝘌𝘯𝘭𝘪𝘨𝘩𝘵𝘦𝘯𝘮𝘦𝘯𝘵, 𝘳𝘪𝘨𝘱𝘢, 𝘪𝘴 𝘸𝘩𝘦𝘯 𝘵𝘩𝘪𝘴 𝘎𝘳𝘰𝘶𝘯𝘥, 𝘵𝘩𝘪𝘴 𝘔𝘪𝘯𝘥 𝘵𝘩𝘢𝘵 𝘪𝘴 𝘢 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴, 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘳𝘦𝘤𝘰𝘨𝘯𝘪𝘴𝘦𝘴 𝘪𝘵𝘴𝘦𝘭𝘧 𝘪𝘯 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨, 𝘪𝘵𝘴 𝘰𝘸𝘯 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 𝘢𝘴 𝘪𝘵 𝘪𝘴 𝘩𝘦𝘳𝘦 & 𝘯𝘰𝘸, 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴. 𝘐𝘵 𝘪𝘴 𝘸𝘩𝘦𝘯 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 & 𝘰𝘣𝘫𝘦𝘤𝘵 (& 𝘢𝘤𝘵𝘪𝘰𝘯) 𝘮𝘦𝘳𝘨𝘦 𝘪𝘯𝘵𝘰 𝘖𝘯𝘦 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 / 𝘎𝘳𝘰𝘶𝘯𝘥. 𝘛𝘩𝘪𝘴 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 𝘪𝘴 𝘱𝘰𝘪𝘯𝘵𝘦𝘥 𝘣𝘺 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘴 𝘭𝘪𝘬𝘦: 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴, 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴, 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴, 𝘵𝘩𝘦 𝘔𝘪𝘥𝘥𝘭𝘦 𝘞𝘢𝘺.)

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[𝗨𝗼𝗽𝗽: 𝗔𝗻𝗼𝘁𝗵𝗲𝗿 𝘄𝗮𝘆 𝘁𝗼 𝗽𝗿𝗲𝘀𝗲𝗻𝘁 𝘁𝗵𝗶𝘀: 𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝗡𝗼𝗻-𝗱𝘂𝗮𝗹𝗶𝘁𝘆 / 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗮𝗽𝗽𝗮𝗿𝗲𝗻𝘁 𝗼𝗽𝗽𝗼𝘀𝗶𝘁𝗲𝘀 𝗶𝗻 𝗮𝗻𝘆 𝗱𝘂𝗮𝗹𝗶𝘁𝘆 / 𝘁𝗿𝗶𝗮𝗱 / 𝗾𝘂𝗮𝗱 / 𝗲𝘁𝗰. 𝗘𝘅. 𝗨𝗻𝗶𝗼𝗻 𝗴𝗼𝗼𝗱 <==> 𝗯𝗮𝗱; 𝗨𝗻𝗶𝗼𝗻 𝘀𝗮𝗺𝘀𝗮𝗿𝗮 / 𝗶𝗺𝗽𝘂𝗿𝗲 <==> 𝗻𝗶𝗿𝘃𝗮𝗻𝗮 / 𝗽𝘂𝗿𝗲; 𝗨𝗻𝗶𝗼𝗻 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲 <==> 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲; 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀; 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀; 𝗲𝘁𝗰.]

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In the experience of the single taste [Union] of clarity and emptiness [U2T],

𝗚𝗼𝗼𝗱 𝗮𝗻𝗱 𝗯𝗮𝗱 — 𝘀𝗮ṃ𝘀ā𝗿𝗮 𝗮𝗻𝗱 𝗻𝗶𝗿𝘃āṇ𝗮 — 𝗮𝗿𝗲 𝗼𝗳 𝗲𝗾𝘂𝗮𝗹 𝘁𝗮𝘀𝘁𝗲 (i.e. non-dual, in Union).

Thus, ‘saṃsāra and nirvāṇa’ are not different.

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(𝘪.𝘦. 𝘈𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 𝘪𝘯 𝘢𝘯𝘺 𝘥𝘶𝘢𝘭𝘪𝘵𝘺 / 𝘵𝘳𝘪𝘢𝘥 / 𝘲𝘶𝘢𝘥 / 𝘦𝘵𝘤. 𝘢𝘳𝘦 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦, 𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵, 𝘤𝘰-𝘥𝘦𝘧𝘪𝘯𝘦𝘥, 𝘤𝘰-𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦, 𝘤𝘰-𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵, 𝘤𝘰-𝘦𝘮𝘦𝘳𝘨𝘦𝘯𝘵, 𝘤𝘰-𝘦𝘷𝘰𝘭𝘷𝘪𝘯𝘨, 𝘤𝘰-𝘤𝘦𝘢𝘴𝘪𝘯𝘨, 𝘦𝘲𝘶𝘢𝘭, 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭 -- 𝘪𝘯 𝘵𝘩𝘦 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭 𝘴𝘦𝘯𝘴𝘦 𝘰𝘧 𝘵𝘩𝘰𝘴𝘦 𝘵𝘦𝘳𝘮𝘴: 𝘯𝘰𝘵 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 / 𝘮𝘶𝘭𝘵𝘪𝘱𝘭𝘦 / 𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭 / 𝘶𝘯𝘪𝘵𝘦𝘥 / 𝘰𝘯𝘦 / 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳; 𝘯𝘰𝘵 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦𝘭𝘺 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳; … 𝘛𝘩𝘪𝘴 𝘢𝘱𝘱𝘭𝘪𝘦𝘴 𝘵𝘰 𝘵𝘩𝘦 𝘢𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘥𝘶𝘢𝘭𝘪𝘵𝘺 𝘣𝘦𝘵𝘸𝘦𝘦𝘯 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴, 𝘰𝘳 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 ...)

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[𝐓𝐡𝐞 𝐢𝐧𝐜𝐨𝐧𝐜𝐞𝐢𝐯𝐚𝐛𝐥𝐞 𝐠𝐨𝐚𝐥 𝐢𝐬 𝐭𝐨 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝 & 𝐭𝐡𝐞𝐧 𝐝𝐢𝐫𝐞𝐜𝐭𝐥𝐲 𝐩𝐞𝐫𝐜𝐞𝐢𝐯𝐞 𝐭𝐡𝐚𝐭: 𝐭𝐡𝐞 𝐮𝐧𝐛𝐨𝐫𝐧 𝐮𝐧𝐜𝐡𝐚𝐧𝐠𝐢𝐧𝐠  𝐮𝐧𝐜𝐞𝐚𝐬𝐢𝐧𝐠 𝐩𝐫𝐢𝐬𝐭𝐢𝐧𝐞 𝐆𝐫𝐨𝐮𝐧𝐝; 𝐭𝐡𝐞 𝐔𝐧𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐰𝐨 𝐓𝐫𝐮𝐭𝐡𝐬 [𝐔𝟐𝐓]; 𝐭𝐡𝐞 𝐔𝐧𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐬𝐩𝐡𝐞𝐫𝐞𝐬 [𝐔𝟑𝐒]; 𝐭𝐡𝐞 𝐔𝐧𝐢𝐨𝐧 𝐨𝐟 𝐨𝐩𝐩𝐨𝐬𝐢𝐭𝐞𝐬 [𝐔𝐨𝐩𝐩]; 𝐭𝐡𝐞 𝐌𝐢𝐝𝐝𝐥𝐞 𝐖𝐚𝐲 𝐟𝐫𝐞𝐞 𝐟𝐫𝐨𝐦 𝐚𝐥𝐥 𝐞𝐱𝐭𝐫𝐞𝐦𝐞𝐬 & 𝐦𝐢𝐝𝐝𝐥𝐞 (𝐭𝐞𝐭𝐫𝐚𝐥𝐞𝐦𝐦𝐚), 𝐟𝐫𝐞𝐞 𝐟𝐫𝐨𝐦 𝐚𝐥𝐥 𝐜𝐨𝐧𝐜𝐞𝐩𝐭𝐮𝐚𝐥 𝐩𝐫𝐨𝐥𝐢𝐟𝐞𝐫𝐚𝐭𝐢𝐨𝐧𝐬, 𝐟𝐫𝐞𝐞 𝐟𝐫𝐨𝐦 𝐚𝐥𝐥 𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧𝐢𝐧𝐠 / 𝐤𝐚𝐫𝐦𝐚, 𝐰𝐢𝐭𝐡 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐭𝐨 𝐚𝐜𝐜𝐞𝐩𝐭 / 𝐬𝐞𝐞𝐤 / 𝐚𝐟𝐟𝐢𝐫𝐦 / 𝐝𝐨 𝐢𝐧 𝐚𝐛𝐬𝐨𝐥𝐮𝐭𝐞 𝐭𝐞𝐫𝐦𝐬, 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐭𝐨 𝐫𝐞𝐣𝐞𝐜𝐭 / 𝐚𝐛𝐚𝐧𝐝𝐨𝐧 / 𝐧𝐞𝐠𝐚𝐭𝐞 / 𝐧𝐨𝐭-𝐝𝐨 / 𝐞𝐬𝐜𝐚𝐩𝐞 𝐟𝐫𝐨𝐦 𝐢𝐧 𝐚𝐛𝐬𝐨𝐥𝐮𝐭𝐞 𝐭𝐞𝐫𝐦𝐬, 𝐣𝐮𝐬𝐭 𝐜𝐨𝐧𝐯𝐞𝐧𝐭𝐢𝐨𝐧𝐚𝐥𝐥𝐲 / 𝐫𝐞𝐥𝐚𝐭𝐢𝐯𝐞𝐥𝐲 𝐢𝐟 𝐢𝐭 𝐡𝐞𝐥𝐩 𝐬𝐨𝐦𝐞𝐨𝐧𝐞 𝐭𝐨 𝐠𝐞𝐭 𝐜𝐥𝐨𝐬𝐞𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐢𝐧𝐜𝐨𝐧𝐜𝐞𝐢𝐯𝐚𝐛𝐥𝐞 𝐥𝐢𝐛𝐞𝐫𝐚𝐭𝐢𝐨𝐧 𝐭𝐫𝐮𝐭𝐡: 𝐭𝐡𝐞 𝐔𝐧𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐰𝐨 𝐓𝐫𝐮𝐭𝐡𝐬, 𝐭𝐡𝐞 𝐔𝐧𝐢𝐨𝐧 𝐨𝐟 𝐜𝐨𝐦𝐩𝐚𝐬𝐬𝐢𝐨𝐧 <==> 𝐚𝐧𝐝 𝐰𝐢𝐬𝐝𝐨𝐦 / 𝐞𝐦𝐩𝐭𝐢𝐧𝐞𝐬𝐬.]

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This is the Great Perfection, Dzogpachenpo.

This Great Perfection,

When it is realized by anyone at all,

𝗕𝗿𝗶𝗻𝗴𝘀 𝗶𝗺𝗽𝗮𝗿𝘁𝗶𝗮𝗹 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻

𝗔𝗻𝗱 𝘂𝗻𝗹𝗶𝗺𝗶𝘁𝗲𝗱 𝗽𝘂𝗿𝗲 𝗽𝗲𝗿𝗰𝗲𝗽𝘁𝗶𝗼𝗻 —

Arising effortlessly and naturally in the mind.

This is all-pervading compassion, the nirmāṇakāya.

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[𝙏𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙 𝙬𝙞𝙩𝙝 𝙞𝙩𝙨 𝙩𝙝𝙧𝙚𝙚 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 -- 𝙣𝙖𝙩𝙪𝙧𝙚, 𝙚𝙨𝙨𝙚𝙣𝙘𝙚 𝙖𝙣𝙙 𝙘𝙤𝙢𝙥𝙖𝙨𝙨𝙞𝙤𝙣𝙖𝙩𝙚 𝙚𝙣𝙚𝙧𝙜𝙮 --, 𝙩𝙝𝙚 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨, 𝙞𝙨 𝙖𝙡𝙨𝙤 𝙥𝙧𝙚𝙨𝙚𝙣𝙩𝙚𝙙 𝙖𝙨 𝙩𝙝𝙚 𝙩𝙝𝙧𝙚𝙚 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚 𝙥𝙪𝙧𝙚 𝙠𝙖𝙮𝙖𝙨, 𝙚𝙩𝙘.

.

This, therefore, is 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲-𝗸ā𝘆𝗮 𝗿𝗶𝗴𝗽𝗮.

Decide that there is nothing else [real] apart from this [Ground].

.

As long as you're undecided, you’ll be scattered

And never realize the nature of mind.

Decision must be made in certainty.

This is the view of the Great Perfection.

.

.

.

(see the original text for the continuation with Meditation & Action ...)

Note: Comments within (...) or [...] are from Gilles

[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 / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

.

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

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

.

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

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

.

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

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

.

.

.