Sunday, October 31, 2021

A Brief Presentation of View, Meditation and Action - 138

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A Brief Presentation of View, Meditation and Action - 138

๐—” ๐—•๐—ฟ๐—ถ๐—ฒ๐—ณ ๐—ฃ๐—ฟ๐—ฒ๐˜€๐—ฒ๐—ป๐˜๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฉ๐—ถ๐—ฒ๐˜„, Meditation and Action

by Yangthang Rinpoche

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๐—›๐—ผ๐—บ๐—ฎ๐—ด๐—ฒ

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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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๐—ฃ๐—ฟ๐—ฒ๐—น๐—ถ๐—บ๐—ถ๐—ป๐—ฎ๐—ฟ๐—ถ๐—ฒ๐˜€

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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 saแนƒsฤra,

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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๐—ฉ๐—ถ๐—ฒ๐˜„

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(๐™๐™๐™š ๐™ž๐™ฃ๐™˜๐™ค๐™ฃ๐™˜๐™š๐™ž๐™ซ๐™–๐™—๐™ก๐™š ๐™ฉ๐™ง๐™ช๐™š ๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™š ๐™ค๐™› ๐™ฉ๐™๐™š ๐™ข๐™ž๐™ฃ๐™™ 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 ๐—บ๐—ถ๐—ป๐—ฑ'๐˜€ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ [๐—จ๐Ÿฎ๐—ง],

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 ๐—บ๐—ฒ๐—ฒ๐˜๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐—ฟ๐—ถ๐—ด๐—ฝ๐—ฎ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—บ๐—ฎ๐—ถ๐—ป ๐—ฝ๐—ฟ๐—ฎ๐—ฐ๐˜๐—ถ๐—ฐ๐—ฒ. 

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(๐˜ช.๐˜ฆ. ๐˜›๐˜ฉ๐˜ฆ ๐˜Ž๐˜ณ๐˜ฐ๐˜ถ๐˜ฏ๐˜ฅ, ๐˜ต๐˜ฉ๐˜ฆ ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜ถ๐˜ฏ๐˜ฃ๐˜ฐ๐˜ณ๐˜ฏ ๐˜ถ๐˜ฏ๐˜ค๐˜ฉ๐˜ข๐˜ฏ๐˜จ๐˜ช๐˜ฏ๐˜จ, ๐˜ถ๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ฆ๐˜ฅ ๐˜ถ๐˜ฏ๐˜ค๐˜ฆ๐˜ข๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ฑ๐˜ณ๐˜ช๐˜ด๐˜ต๐˜ช๐˜ฏ๐˜ฆ ๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฎ๐˜ช๐˜ฏ๐˜ฅ ๐˜ช๐˜ด ๐˜ฑ๐˜ฐ๐˜ช๐˜ฏ๐˜ต๐˜ฆ๐˜ฅ ๐˜ฃ๐˜บ ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ด ๐˜ญ๐˜ช๐˜ฌ๐˜ฆ: ๐˜ต๐˜ฉ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด [๐˜œ2๐˜›] ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด & ๐˜ฎ๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ: ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ / ๐˜ค๐˜ญ๐˜ข๐˜ณ๐˜ช๐˜ต๐˜บ / ๐˜ญ๐˜ถ๐˜ฎ๐˜ช๐˜ฏ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜บ / ๐˜ข๐˜ธ๐˜ข๐˜ณ๐˜ฆ๐˜ฏ๐˜ฆ๐˜ด๐˜ด / ๐˜ข๐˜ฑ๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ข๐˜ฏ๐˜ค๐˜ฆ๐˜ด [๐˜›1] <==> ๐˜ข๐˜ฏ๐˜ฅ ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ [๐˜›2]. ๐˜–๐˜ฏ๐˜ฆ ๐˜ข๐˜ด๐˜ฑ๐˜ฆ๐˜ค๐˜ต / ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ ๐˜ช๐˜ฎ๐˜ฑ๐˜ญ๐˜ช๐˜ฆ๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ (<==>).)

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(๐—ง๐Ÿฎ: ๐—ง๐—ต๐—ฒ ๐˜€๐—ฒ๐—ฐ๐—ผ๐—ป๐—ฑ ๐—ฎ๐˜€๐—ฝ๐—ฒ๐—ฐ๐˜ / ๐˜๐—ฟ๐˜‚๐˜๐—ต ๐—ฎ๐—ฏ๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ, ๐—ถ๐˜๐˜€ “๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ”, ๐—ถ๐˜€ ๐—ถ๐˜๐˜€ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ, ๐—ถ๐˜๐˜€ ๐—ณ๐—ฟ๐—ฒ๐—ฒ๐—ฑ๐—ผ๐—บ / ๐—น๐—ถ๐—บ๐—ถ๐˜๐—น๐—ฒ๐˜€๐˜€๐—ป๐—ฒ๐˜€๐˜€)

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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 ๐—ฒ๐—บ๐—ฝ๐˜๐˜† “๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ” [T2 - second truth about the mind: emptiness of inherent existence], the dharmakฤya.

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(๐—ง๐Ÿญ: ๐—ง๐—ต๐—ฒ ๐—ณ๐—ถ๐—ฟ๐˜€๐˜ ๐—ฎ๐˜€๐—ฝ๐—ฒ๐—ฐ๐˜ / ๐˜๐—ฟ๐˜‚๐˜๐—ต ๐—ฎ๐—ฏ๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ, ๐—ถ๐˜๐˜€ “๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ”, ๐—ถ๐˜€ ๐—ถ๐˜๐˜€ ๐—ฏ๐—ฎ๐˜€๐—ถ๐—ฐ ๐˜‚๐—ป๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป๐—ฒ๐—ฑ ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น๐—ถ๐˜๐˜† / ๐—น๐˜‚๐—บ๐—ถ๐—ป๐—ผ๐˜€๐—ถ๐˜๐˜† / ๐—ฐ๐—น๐—ฎ๐—ฟ๐—ถ๐˜๐˜† / ๐—ฐ๐—ผ๐—ด๐—ป๐—ถ๐˜‡๐—ฎ๐—ป๐—ฐ๐—ฒ / ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ / ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ผ๐—ฟ๐—ถ๐—ด๐—ถ๐—ป๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ / ๐—ง๐Ÿญ)

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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.

๐—œ๐—ป๐—ป๐—ฎ๐˜๐—ฒ๐—น๐˜† ๐—ฐ๐—ผ๐—ด๐—ป๐—ถ๐˜‡๐—ฎ๐—ป๐˜, it's the saแนƒbhogakฤya.

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(๐—จ๐Ÿฎ๐—ง: ๐—ง๐—ต๐—ฒ ๐˜๐—ต๐—ถ๐—ฟ๐—ฑ ๐—ฎ๐˜€๐—ฝ๐—ฒ๐—ฐ๐˜ / ๐˜๐—ฟ๐˜‚๐˜๐—ต ๐—ฎ๐—ฏ๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ, ๐—ถ๐˜๐˜€ ๐˜‚๐—ป๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฟ๐˜‚๐—ฝ๐˜๐—ฒ๐—ฑ ๐—ฑ๐˜†๐—ป๐—ฎ๐—บ๐—ถ๐˜€๐—บ ๐—ผ๐—ฟ ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป๐—ฎ๐˜๐—ฒ ๐—ฒ๐—ป๐—ฒ๐—ฟ๐—ด๐˜†, ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—ถ๐—น๐—ถ๐˜๐˜† / ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ / ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ณ๐—ถ๐—ฟ๐˜€๐˜ ๐˜๐˜„๐—ผ ๐—ฎ๐˜€๐—ฝ๐—ฒ๐—ฐ๐˜๐˜€; ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ <==> ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ; ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น๐—ถ๐˜๐˜† / ๐—น๐˜‚๐—บ๐—ถ๐—ป๐—ผ๐˜€๐—ถ๐˜๐˜† / ๐—ฐ๐—น๐—ฎ๐—ฟ๐—ถ๐˜๐˜† / ๐—ฐ๐—ผ๐—ด๐—ป๐—ถ๐˜‡๐—ฎ๐—ป๐—ฐ๐—ฒ / ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ / ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ผ๐—ฟ๐—ถ๐—ด๐—ถ๐—ป๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ [๐—ง๐Ÿญ] <==> ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ [๐—ง๐Ÿฎ]; ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ [๐—จ๐Ÿฎ๐—ง] ๐—ฎ๐—ฏ๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜/๐—บ๐—ถ๐—ป๐—ฑ. ๐—ง๐—ต๐—ฒ ๐—ณ๐—ฎ๐—ฐ๐˜ ๐˜๐—ต๐—ฎ๐˜ ๐—ผ๐—ป๐—ฒ ๐—ฎ๐˜€๐—ฝ๐—ฒ๐—ฐ๐˜/๐˜๐—ฟ๐˜‚๐˜๐—ต ๐—ถ๐—บ๐—ฝ๐—น๐—ถ๐—ฒ๐˜€ ๐˜๐—ต๐—ฒ ๐—ผ๐˜๐—ต๐—ฒ๐—ฟ (<==>). ๐—ง๐—ต๐—ฒ ๐—ณ๐—ฎ๐—ฐ๐˜ ๐˜๐—ต๐—ฎ๐˜ ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ & ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น๐—ถ๐˜๐˜† ๐—ถ๐—บ๐—ฝ๐—น๐—ถ๐—ฒ๐˜€ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ; ๐—ฎ๐—ป๐—ฑ ๐˜๐—ต๐—ฎ๐˜ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ถ๐—บ๐—ฝ๐—น๐—ถ๐—ฒ๐˜€ ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ & ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น๐—ถ๐˜๐˜†. ๐—ก๐—ผ๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ฒ๐—น๐˜€๐—ฒ ๐—ถ๐˜€ ๐—ฟ๐—ฒ๐—พ๐˜‚๐—ถ๐—ฟ๐—ฒ๐—ฑ ๐—ณ๐—ผ๐—ฟ ๐˜๐—ต๐—ฒ ๐˜„๐—ต๐—ผ๐—น๐—ฒ ๐—จ๐—ป๐—ถ๐˜ƒ๐—ฒ๐—ฟ๐˜€๐—ฒ ๐˜๐—ผ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ.)

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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] dharmakฤya,

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, ๐—ฐ๐—น๐—ฎ๐—ฟ๐—ถ๐˜๐˜† [๐—ฐ๐—ผ๐—ด๐—ป๐—ถ๐˜‡๐—ฎ๐—ป๐—ฐ๐—ฒ] ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฎ๐—ฟ๐—ฒ ๐—ฎ๐—ป ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—น๐—ฒ ๐˜‚๐—ป๐—ถ๐˜๐˜† [๐—จ๐—ป๐—ถ๐—ผ๐—ป].

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(๐˜ช.๐˜ฆ. ๐˜›๐˜ฉ๐˜ฆ๐˜ด๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ข๐˜ด๐˜ฑ๐˜ฆ๐˜ค๐˜ต๐˜ด / ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด, ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ & ๐˜ฆ๐˜ด๐˜ด๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ข๐˜ณ๐˜ฆ ๐˜ช๐˜ฏ๐˜ด๐˜ฆ๐˜ฑ๐˜ข๐˜ณ๐˜ข๐˜ฃ๐˜ญ๐˜ฆ, ๐˜ช๐˜ฏ๐˜ต๐˜ฆ๐˜ณ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ถ๐˜ข๐˜ญ, ๐˜ช๐˜ฏ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ. ๐˜–๐˜ฏ๐˜ฆ ๐˜ข๐˜ด๐˜ฑ๐˜ฆ๐˜ค๐˜ต / ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ ๐˜ช๐˜ฎ๐˜ฑ๐˜ญ๐˜ช๐˜ฆ๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ (<==>). ๐˜›๐˜ฉ๐˜ช๐˜ด ๐˜ช๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ต๐˜ฉ๐˜ฆ ๐˜ด๐˜ถ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต / ๐˜ฎ๐˜ช๐˜ฏ๐˜ฅ. [๐˜œ2๐˜›])

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[๐—จ๐Ÿฏ๐—ฆ: ๐—”๐—ป๐—ผ๐˜๐—ต๐—ฒ๐—ฟ ๐˜„๐—ฎ๐˜† ๐˜๐—ผ ๐—ฝ๐—ฟ๐—ฒ๐˜€๐—ฒ๐—ป๐˜ ๐˜๐—ต๐—ถ๐˜€: ๐˜๐—ต๐—ฒ ๐—ถ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฎ๐—ฏ๐—น๐—ฒ ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€ -- ๐—ฒ๐˜…. ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ / ๐—ฎ๐—ฐ๐˜๐—ผ๐—ฟ / ๐—ฝ๐—ฒ๐—ฟ๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฒ๐—ฟ / ๐—ธ๐—ป๐—ผ๐˜„๐—ฒ๐—ฟ / ๐—บ๐—ถ๐—ป๐—ฑ, ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ฎ๐—ฐ๐˜๐—ถ๐—ผ๐—ป / ๐—ฝ๐—ฒ๐—ฟ๐—ฐ๐—ฒ๐—ฝ๐˜๐—ถ๐—ผ๐—ป / ๐—ฐ๐—ผ๐—ด๐—ป๐—ถ๐˜๐—ถ๐—ผ๐—ป, ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ / ๐—ฟ๐—ฒ๐˜€๐˜‚๐—น๐˜ / ๐—ฝ๐—ฒ๐—ฟ๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฒ๐—ฑ / ๐—ธ๐—ป๐—ผ๐˜„๐—ป / ๐—ฝ๐—ต๐—ฒ๐—ป๐—ผ๐—บ๐—ฒ๐—ป๐—ฎ --.]

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

๐—ง๐—ต๐—ฒ๐—ฟ๐—ฒ'๐˜€ ๐—ป๐—ผ ๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐˜† ๐—ผ๐—ณ ๐˜€๐—ผ๐—บ๐—ฒ๐˜๐—ต๐—ถ๐—ป๐—ด ๐˜€๐—ฒ๐—ฒ๐—ป (๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜) ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ป๐—ฒ ๐˜„๐—ต๐—ผ ๐˜€๐—ฒ๐—ฒ๐˜€ ๐—ถ๐˜ (๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜),

This is ‘๐˜€๐—ฒ๐—ฒ๐—ถ๐—ป๐—ด’ (๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ฎ๐—ฐ๐˜๐—ถ๐—ผ๐—ป) ๐—ถ๐—ป ๐—ฎ ๐—ป๐—ผ๐—ป-๐—ฑ๐˜‚๐—ฎ๐—น ๐˜„๐—ฎ๐˜†.

Hence it is called ‘self-knowing rigpa.’

The mind sees itself by itself.

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(๐˜ช.๐˜ฆ. ๐˜Œ๐˜ฏ๐˜ญ๐˜ช๐˜จ๐˜ฉ๐˜ต๐˜ฆ๐˜ฏ๐˜ฎ๐˜ฆ๐˜ฏ๐˜ต, ๐˜ณ๐˜ช๐˜จ๐˜ฑ๐˜ข, ๐˜ช๐˜ด ๐˜ธ๐˜ฉ๐˜ฆ๐˜ฏ ๐˜ต๐˜ฉ๐˜ช๐˜ด ๐˜Ž๐˜ณ๐˜ฐ๐˜ถ๐˜ฏ๐˜ฅ, ๐˜ต๐˜ฉ๐˜ช๐˜ด ๐˜”๐˜ช๐˜ฏ๐˜ฅ ๐˜ต๐˜ฉ๐˜ข๐˜ต ๐˜ช๐˜ด ๐˜ข ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด, ๐˜ฅ๐˜ช๐˜ณ๐˜ฆ๐˜ค๐˜ต๐˜ญ๐˜บ ๐˜ณ๐˜ฆ๐˜ค๐˜ฐ๐˜จ๐˜ฏ๐˜ช๐˜ด๐˜ฆ๐˜ด ๐˜ช๐˜ต๐˜ด๐˜ฆ๐˜ญ๐˜ง ๐˜ช๐˜ฏ ๐˜ฆ๐˜ท๐˜ฆ๐˜ณ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ, ๐˜ช๐˜ต๐˜ด ๐˜ฐ๐˜ธ๐˜ฏ ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ ๐˜ข๐˜ด ๐˜ช๐˜ต ๐˜ช๐˜ด ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ & ๐˜ฏ๐˜ฐ๐˜ธ, ๐˜ต๐˜ฉ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด. ๐˜๐˜ต ๐˜ช๐˜ด ๐˜ธ๐˜ฉ๐˜ฆ๐˜ฏ ๐˜ด๐˜ถ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต & ๐˜ฐ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต (& ๐˜ข๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ) ๐˜ฎ๐˜ฆ๐˜ณ๐˜จ๐˜ฆ ๐˜ช๐˜ฏ๐˜ต๐˜ฐ ๐˜–๐˜ฏ๐˜ฆ ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ / ๐˜Ž๐˜ณ๐˜ฐ๐˜ถ๐˜ฏ๐˜ฅ. ๐˜›๐˜ฉ๐˜ช๐˜ด ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜Ž๐˜ณ๐˜ฐ๐˜ถ๐˜ฏ๐˜ฅ ๐˜ช๐˜ด ๐˜ฑ๐˜ฐ๐˜ช๐˜ฏ๐˜ต๐˜ฆ๐˜ฅ ๐˜ฃ๐˜บ ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ด ๐˜ญ๐˜ช๐˜ฌ๐˜ฆ: ๐˜ต๐˜ฉ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด, ๐˜ต๐˜ฉ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ฉ๐˜ณ๐˜ฆ๐˜ฆ ๐˜ด๐˜ฑ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ด, ๐˜ต๐˜ฉ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ฐ๐˜ฑ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜ฆ๐˜ด, ๐˜ต๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ž๐˜ข๐˜บ.)

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[๐—จ๐—ผ๐—ฝ๐—ฝ: ๐—”๐—ป๐—ผ๐˜๐—ต๐—ฒ๐—ฟ ๐˜„๐—ฎ๐˜† ๐˜๐—ผ ๐—ฝ๐—ฟ๐—ฒ๐˜€๐—ฒ๐—ป๐˜ ๐˜๐—ต๐—ถ๐˜€: ๐˜๐—ต๐—ฒ ๐—ถ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฎ๐—ฏ๐—น๐—ฒ ๐—ก๐—ผ๐—ป-๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐˜† / ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฎ๐—ฝ๐—ฝ๐—ฎ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ผ๐—ฝ๐—ฝ๐—ผ๐˜€๐—ถ๐˜๐—ฒ๐˜€ ๐—ถ๐—ป ๐—ฎ๐—ป๐˜† ๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐˜† / ๐˜๐—ฟ๐—ถ๐—ฎ๐—ฑ / ๐—พ๐˜‚๐—ฎ๐—ฑ / ๐—ฒ๐˜๐—ฐ. ๐—˜๐˜…. ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ด๐—ผ๐—ผ๐—ฑ <==> ๐—ฏ๐—ฎ๐—ฑ; ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐˜€๐—ฎ๐—บ๐˜€๐—ฎ๐—ฟ๐—ฎ / ๐—ถ๐—บ๐—ฝ๐˜‚๐—ฟ๐—ฒ <==> ๐—ป๐—ถ๐—ฟ๐˜ƒ๐—ฎ๐—ป๐—ฎ / ๐—ฝ๐˜‚๐—ฟ๐—ฒ; ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ <==> ๐—ฎ๐—ฏ๐˜€๐—ผ๐—น๐˜‚๐˜๐—ฒ; ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€; ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€; ๐—ฒ๐˜๐—ฐ.]

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

๐—š๐—ผ๐—ผ๐—ฑ ๐—ฎ๐—ป๐—ฑ ๐—ฏ๐—ฎ๐—ฑ — ๐˜€๐—ฎแนƒ๐˜€ฤ๐—ฟ๐—ฎ ๐—ฎ๐—ป๐—ฑ ๐—ป๐—ถ๐—ฟ๐˜ƒฤแน‡๐—ฎ — ๐—ฎ๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐—ฒ๐—พ๐˜‚๐—ฎ๐—น ๐˜๐—ฎ๐˜€๐˜๐—ฒ (i.e. non-dual, in Union).

Thus, ‘saแนƒsฤra and nirvฤแน‡a’ are not different.

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(๐˜ช.๐˜ฆ. ๐˜ˆ๐˜ฑ๐˜ฑ๐˜ข๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฐ๐˜ฑ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜ฆ๐˜ด ๐˜ช๐˜ฏ ๐˜ข๐˜ฏ๐˜บ ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ / ๐˜ต๐˜ณ๐˜ช๐˜ข๐˜ฅ / ๐˜ฒ๐˜ถ๐˜ข๐˜ฅ / ๐˜ฆ๐˜ต๐˜ค. ๐˜ข๐˜ณ๐˜ฆ ๐˜ช๐˜ฏ๐˜ด๐˜ฆ๐˜ฑ๐˜ข๐˜ณ๐˜ข๐˜ฃ๐˜ญ๐˜ฆ, ๐˜ช๐˜ฏ๐˜ต๐˜ฆ๐˜ณ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต, ๐˜ค๐˜ฐ-๐˜ฅ๐˜ฆ๐˜ง๐˜ช๐˜ฏ๐˜ฆ๐˜ฅ, ๐˜ค๐˜ฐ-๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ, ๐˜ค๐˜ฐ-๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต, ๐˜ค๐˜ฐ-๐˜ฆ๐˜ฎ๐˜ฆ๐˜ณ๐˜จ๐˜ฆ๐˜ฏ๐˜ต, ๐˜ค๐˜ฐ-๐˜ฆ๐˜ท๐˜ฐ๐˜ญ๐˜ท๐˜ช๐˜ฏ๐˜จ, ๐˜ค๐˜ฐ-๐˜ค๐˜ฆ๐˜ข๐˜ด๐˜ช๐˜ฏ๐˜จ, ๐˜ฆ๐˜ฒ๐˜ถ๐˜ข๐˜ญ, ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ถ๐˜ข๐˜ญ -- ๐˜ช๐˜ฏ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ถ๐˜ข๐˜ญ ๐˜ด๐˜ฆ๐˜ฏ๐˜ด๐˜ฆ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฐ๐˜ด๐˜ฆ ๐˜ต๐˜ฆ๐˜ณ๐˜ฎ๐˜ด: ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต / ๐˜ด๐˜ฆ๐˜ฑ๐˜ข๐˜ณ๐˜ข๐˜ต๐˜ฆ / ๐˜ฎ๐˜ถ๐˜ญ๐˜ต๐˜ช๐˜ฑ๐˜ญ๐˜ฆ / ๐˜ฅ๐˜ถ๐˜ข๐˜ญ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ค๐˜ข๐˜ญ / ๐˜ถ๐˜ฏ๐˜ช๐˜ต๐˜ฆ๐˜ฅ / ๐˜ฐ๐˜ฏ๐˜ฆ / ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ถ๐˜ข๐˜ญ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ; ๐˜ฏ๐˜ฐ๐˜ต ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ค๐˜ฐ๐˜ฎ๐˜ฑ๐˜ญ๐˜ฆ๐˜ต๐˜ฆ๐˜ญ๐˜บ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ; … ๐˜›๐˜ฉ๐˜ช๐˜ด ๐˜ข๐˜ฑ๐˜ฑ๐˜ญ๐˜ช๐˜ฆ๐˜ด ๐˜ต๐˜ฐ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ข๐˜ฑ๐˜ฑ๐˜ข๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ ๐˜ฃ๐˜ฆ๐˜ต๐˜ธ๐˜ฆ๐˜ฆ๐˜ฏ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด, ๐˜ฐ๐˜ณ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ฉ๐˜ณ๐˜ฆ๐˜ฆ ๐˜ด๐˜ฑ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ด ...)

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[๐“๐ก๐ž ๐ข๐ง๐œ๐จ๐ง๐œ๐ž๐ข๐ฏ๐š๐›๐ฅ๐ž ๐ ๐จ๐š๐ฅ ๐ข๐ฌ ๐ญ๐จ ๐ฎ๐ง๐๐ž๐ซ๐ฌ๐ญ๐š๐ง๐ & ๐ญ๐ก๐ž๐ง ๐๐ข๐ซ๐ž๐œ๐ญ๐ฅ๐ฒ ๐ฉ๐ž๐ซ๐œ๐ž๐ข๐ฏ๐ž ๐ญ๐ก๐š๐ญ: ๐ญ๐ก๐ž ๐ฎ๐ง๐›๐จ๐ซ๐ง ๐ฎ๐ง๐œ๐ก๐š๐ง๐ ๐ข๐ง๐   ๐ฎ๐ง๐œ๐ž๐š๐ฌ๐ข๐ง๐  ๐ฉ๐ซ๐ข๐ฌ๐ญ๐ข๐ง๐ž ๐†๐ซ๐จ๐ฎ๐ง๐; ๐ญ๐ก๐ž ๐”๐ง๐ข๐จ๐ง ๐จ๐Ÿ ๐ญ๐ก๐ž ๐“๐ฐ๐จ ๐“๐ซ๐ฎ๐ญ๐ก๐ฌ [๐”๐Ÿ๐“]; ๐ญ๐ก๐ž ๐”๐ง๐ข๐จ๐ง ๐จ๐Ÿ ๐ญ๐ก๐ž ๐ญ๐ก๐ซ๐ž๐ž ๐ฌ๐ฉ๐ก๐ž๐ซ๐ž๐ฌ [๐”๐Ÿ‘๐’]; ๐ญ๐ก๐ž ๐”๐ง๐ข๐จ๐ง ๐จ๐Ÿ ๐จ๐ฉ๐ฉ๐จ๐ฌ๐ข๐ญ๐ž๐ฌ [๐”๐จ๐ฉ๐ฉ]; ๐ญ๐ก๐ž ๐Œ๐ข๐๐๐ฅ๐ž ๐–๐š๐ฒ ๐Ÿ๐ซ๐ž๐ž ๐Ÿ๐ซ๐จ๐ฆ ๐š๐ฅ๐ฅ ๐ž๐ฑ๐ญ๐ซ๐ž๐ฆ๐ž๐ฌ & ๐ฆ๐ข๐๐๐ฅ๐ž (๐ญ๐ž๐ญ๐ซ๐š๐ฅ๐ž๐ฆ๐ฆ๐š), ๐Ÿ๐ซ๐ž๐ž ๐Ÿ๐ซ๐จ๐ฆ ๐š๐ฅ๐ฅ ๐œ๐จ๐ง๐œ๐ž๐ฉ๐ญ๐ฎ๐š๐ฅ ๐ฉ๐ซ๐จ๐ฅ๐ข๐Ÿ๐ž๐ซ๐š๐ญ๐ข๐จ๐ง๐ฌ, ๐Ÿ๐ซ๐ž๐ž ๐Ÿ๐ซ๐จ๐ฆ ๐š๐ฅ๐ฅ ๐œ๐จ๐ง๐๐ข๐ญ๐ข๐จ๐ง๐ข๐ง๐  / ๐ค๐š๐ซ๐ฆ๐š, ๐ฐ๐ข๐ญ๐ก ๐ง๐จ๐ญ๐ก๐ข๐ง๐  ๐ญ๐จ ๐š๐œ๐œ๐ž๐ฉ๐ญ / ๐ฌ๐ž๐ž๐ค / ๐š๐Ÿ๐Ÿ๐ข๐ซ๐ฆ / ๐๐จ ๐ข๐ง ๐š๐›๐ฌ๐จ๐ฅ๐ฎ๐ญ๐ž ๐ญ๐ž๐ซ๐ฆ๐ฌ, ๐ง๐จ๐ญ๐ก๐ข๐ง๐  ๐ญ๐จ ๐ซ๐ž๐ฃ๐ž๐œ๐ญ / ๐š๐›๐š๐ง๐๐จ๐ง / ๐ง๐ž๐ ๐š๐ญ๐ž / ๐ง๐จ๐ญ-๐๐จ / ๐ž๐ฌ๐œ๐š๐ฉ๐ž ๐Ÿ๐ซ๐จ๐ฆ ๐ข๐ง ๐š๐›๐ฌ๐จ๐ฅ๐ฎ๐ญ๐ž ๐ญ๐ž๐ซ๐ฆ๐ฌ, ๐ฃ๐ฎ๐ฌ๐ญ ๐œ๐จ๐ง๐ฏ๐ž๐ง๐ญ๐ข๐จ๐ง๐š๐ฅ๐ฅ๐ฒ / ๐ซ๐ž๐ฅ๐š๐ญ๐ข๐ฏ๐ž๐ฅ๐ฒ ๐ข๐Ÿ ๐ข๐ญ ๐ก๐ž๐ฅ๐ฉ ๐ฌ๐จ๐ฆ๐ž๐จ๐ง๐ž ๐ญ๐จ ๐ ๐ž๐ญ ๐œ๐ฅ๐จ๐ฌ๐ž๐ซ ๐ญ๐จ ๐ญ๐ก๐ž ๐ข๐ง๐œ๐จ๐ง๐œ๐ž๐ข๐ฏ๐š๐›๐ฅ๐ž ๐ฅ๐ข๐›๐ž๐ซ๐š๐ญ๐ข๐จ๐ง ๐ญ๐ซ๐ฎ๐ญ๐ก: ๐ญ๐ก๐ž ๐”๐ง๐ข๐จ๐ง ๐จ๐Ÿ ๐ญ๐ก๐ž ๐“๐ฐ๐จ ๐“๐ซ๐ฎ๐ญ๐ก๐ฌ, ๐ญ๐ก๐ž ๐”๐ง๐ข๐จ๐ง ๐จ๐Ÿ ๐œ๐จ๐ฆ๐ฉ๐š๐ฌ๐ฌ๐ข๐จ๐ง <==> ๐š๐ง๐ ๐ฐ๐ข๐ฌ๐๐จ๐ฆ / ๐ž๐ฆ๐ฉ๐ญ๐ข๐ง๐ž๐ฌ๐ฌ.]

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This is the Great Perfection, Dzogpachenpo.

This Great Perfection,

When it is realized by anyone at all,

๐—•๐—ฟ๐—ถ๐—ป๐—ด๐˜€ ๐—ถ๐—บ๐—ฝ๐—ฎ๐—ฟ๐˜๐—ถ๐—ฎ๐—น ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป

๐—”๐—ป๐—ฑ ๐˜‚๐—ป๐—น๐—ถ๐—บ๐—ถ๐˜๐—ฒ๐—ฑ ๐—ฝ๐˜‚๐—ฟ๐—ฒ ๐—ฝ๐—ฒ๐—ฟ๐—ฐ๐—ฒ๐—ฝ๐˜๐—ถ๐—ผ๐—ป —

Arising effortlessly and naturally in the mind.

This is all-pervading compassion, the nirmฤแน‡akฤya.

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[๐™๐™๐™š ๐™‚๐™ง๐™ค๐™ช๐™ฃ๐™™ ๐™ฌ๐™ž๐™ฉ๐™ ๐™ž๐™ฉ๐™จ ๐™ฉ๐™๐™ง๐™š๐™š ๐™ž๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ก๐™š ๐™–๐™จ๐™ฅ๐™š๐™˜๐™ฉ๐™จ -- ๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™š, ๐™š๐™จ๐™จ๐™š๐™ฃ๐™˜๐™š ๐™–๐™ฃ๐™™ ๐™˜๐™ค๐™ข๐™ฅ๐™–๐™จ๐™จ๐™ž๐™ค๐™ฃ๐™–๐™ฉ๐™š ๐™š๐™ฃ๐™š๐™ง๐™œ๐™ฎ --, ๐™ฉ๐™๐™š ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™๐™ฌ๐™ค ๐™๐™ง๐™ช๐™ฉ๐™๐™จ, ๐™ž๐™จ ๐™–๐™ก๐™จ๐™ค ๐™ฅ๐™ง๐™š๐™จ๐™š๐™ฃ๐™ฉ๐™š๐™™ ๐™–๐™จ ๐™ฉ๐™๐™š ๐™ฉ๐™๐™ง๐™š๐™š ๐™ž๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ก๐™š ๐™ฅ๐™ช๐™ง๐™š ๐™ ๐™–๐™ฎ๐™–๐™จ, ๐™š๐™ฉ๐™˜.

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This, therefore, is ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ-๐—ธฤ๐˜†๐—ฎ ๐—ฟ๐—ถ๐—ด๐—ฝ๐—ฎ.

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

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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.

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

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


(i.e. A. 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);
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[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 / 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: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
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 its parts, with its causes & conditions, its conceptual opposite(s), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying it [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.
--
[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 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 describable / conceivable, not indescribable / inconceivable, 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 all dharmas is the Middle Way free from all extremes & middle: 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 to get closer to the inconceivable liberating Truths: the Union of the Two Truths.
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 / naรฏve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)


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