Middle Way Buddhism Blog: Self-liberation through direct wisdom

(Self-liberation / self-purification through direct wisdom
of the true nature & dynamic of Reality as it is here & now)

Self-liberation through the realisation of the Union of the ‘Ground’ and its ‘Manifestations’ - 134

[Inseparability / interdependence / harmony / non-duality / Union of the ‘Ground / Mind / U2T’ <==> and of its natural uninterrupted spontaneous ‘Manifestations’, ex. the three inseparable spheres:]

-- from a text by Chögyal Namkhai Norbu
https://www.facebook.com/lizeta.lozuraityte/posts/4572515946128584

(i.e. Résumé: The Ground / Basis of Reality is the Union of the Two Truths about everything [U2T / U3S / Uopp / Middle Way]. There is no other Ground / Basis. That is the fact that everything -- ex. the three spheres: subject / mind / actor / perceiver / knower, relation / action / awareness / perception / cognition, object / phenomena / result / perceived / known -- is/are empty of inherent existence [T2] <==> because conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma. And that one aspect / truth implies the other (<==>). This is called the Union of the Two Truths about all dharmas. But that is just a pointer to the moon (a dualistic concept), not the moon itself. The ultimate true nature of Reality as it is is indescribable / inconceivable for our flawed conditioned conceptual dualistic ordinary mind. Still we call this ultimate Reality / Ground / Basis ... the inconceivable Union of the Two Truth [U2T]. This fact, the inconceivable Union of the Two Truths, is the only thing that is unborn, unconditioned, unchanging, unceasing, pristine. So we call this the Ground / Basis of everything. So, in that sense the Ground / U2T is like the ultimate truth, and everything else is the conventional truth.

The Ground (ultimate truth) and its manifestations (conventional truth) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing, in harmony, non-dual -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; etc. Ultimately, both apparent opposites -- the Ground and its manifestations -- are empty of inherent existence [T2] <==> because conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma. So we cannot have a Ground without any manifestations, and vice versa; it is the inconceivable true nature & dynamic of the manifestations that defines the Ground [U2T]. Reality is the Union of the Two Truths about all dharmas.

When we apply this to the mind we have: The mind and its appearances & functionalities (the three spheres) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing, in harmony, non-dual -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; etc. Ultimately, both the mind and its appearances & functionalities (ex. thoughts) (the three spheres) are empty of inherent existence [T2] <==> because conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma. So we cannot have a subject / mind without any functioning / thinking / feeling / perceiving / knowing / conceptualising / discriminating / appearances / phenomena (objects & actions), and vice versa; it is the inconceivable true nature & dynamic of its appearances & functionalities (ex. thoughts, feelings, concepts, dualities) that defines the subject / mind [U3S]. The same for the object / phenomena and for the relations / actions [U3S]. We cannot reduce everything in Reality to just mind-only, or object-only, or process-only, or relation-only. Reality is the Union of the three spheres.

Also, since everything is the Ground, then everything is already equal, pure, perfect, divine here & now (beyond all dualities). There is no purely objective basis to do any discrimination in absolute terms, to accept this and reject that in absolute terms, just conventionally / relatively. Indeed, apparent opposites are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing, in harmony, non-dual -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; etc. Ultimately, apparent opposites are empty of inherent existence [T2] <==> because conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma. So it is never about accepting one opposite while rejecting the other, nor vice versa, nor about accepting both opposites together, nor about rejecting both opposites for some cosmic oneness. It is always about being fully aware of their true nature & dynamic as it is here & now [Non-duality / Uopp]. Reality is freedom from all extremes & middle, freedom from all dualistic conceptual proliferations.

Understanding and then directly realising this unique Truth, the Union of the Two Truths about all dharmas, is the liberating truth, the truth that purifies / self-liberates everything -- our body, speech & mind, our five aggregates, the three spheres --. It is the Truth that transmutes samsara into nirvana here & now.

A mind which is non-conceptually non-dualistically directly aware of its own inconceivable true nature & dynamic [U2T] as it is here & now is called rigpa. It is a state of Union between subject & object & action [U3S]. This Union of the three spheres is the Ground / Basis.)

[A. Inseparability / Union of the ‘Ground / Mind / U2T’ and its ‘Manifestations’ (ex. 3 spheres) [Uopp / U3S]]

... In Dzogchen, all visible manifestations [T1 - appearances & functionalities]

[T1 - First truth: conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances & functionalities; ex. the three spheres, luminosity, clarity, cognizance, thinking, feeling, conceptualising, discriminating, classifying -- not complete non-existence / non-causality / non-functionality.]

are regarded as potentiality of bodhicitta energy (or compassionate energy), or
of the primordial state. [the Ground / Basis / U2T]

[Ground / Basis / the primordial state = the unborn unconditioned unchanging unceasing pristine Ground / Suchness / Reality as it is / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Primordial-awareness / Union of the Two Truths [U2T] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limitations, free from all conditioning / karma.
Note: ‘free from’ = ‘not slave to’, not grasping at, not fooled by, not thinking they are inherently existing and in opposition. It doesn’t mean ‘to be without’, ot ‘to negate / reject / eliminate’.]

They are called the [inseparable] qualities or adornments of this state [the Ground / Basis / U2T].

When we gain knowledge, we do not have any doubts about this and we are finally convinced that
everything visible (appearances) is a magical play [or inseparable display] of the mind [the Ground / Basis / U2T].

(Note: Here the "mind" is taken as the "Ground". But the Ground covers everything, the three spheres.)

[i.e. Uopp-Ground-Manifestations: We need to understand, and then directly perceive / realise / experience / abide in, the Inseparability / Interdependence / Harmony / Non-duality / Union of the ‘Ground / Mind / U2T’ <==> and ‘its spontaneous manifestations’ [Uopp] -- all conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances & functionalities; ex. the three spheres, the 5 aggregates, our body speech & mind, the luminosity, clarity, cognizance, thinking, feeling, conceptualising, discriminating, classifying [T1].
U2T-opp-Ground-Manifestations: Meaning that they -- the ‘Ground / Union’ and ‘its manifestations, ex. the three spheres: subject / mind, relation / action / process / functionality, object / phenomena -- are all empty of inherent existence [T2] <==> because inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma (individual, collective, cosmic). Appearing & functional, but still empty of inherent existence. Empty of inherent existence, but still conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances & relations / actions / functions. One aspect / truth implies the other (<==>). [U2T-opp] ]

(i.e. It is not that there is a Ground / Mind / U2T and there are manifestations / thoughts that are appearing but empty, that are empty but still appearing. It is “the fact that they are appearing but are empty, and that they are empty but are still dependently appearing & relatively functional (that one aspect implies the other)” that is the Ground / U2T.)

(i.e. From Rigpa Wiki - the three inseparable qualities of the Ground:
The Ground of Dzogchen is the fundamental, primordial state, our absolute nature, which is already perfect and always present. It is described as being endowed with three qualities: [1.] its essence, its [2.] nature and its [3.] compassionate energy. Although conceptually we make distinctions between them, these three qualities of the ground of being are united.

[1.] The first quality is that its essence is empty, being primordial purity or kadak. [T2 - second truth / emptiness]
[2.] The second quality is that its nature is cognizant, being spontaneous presence or lhundrup. [T1 - first truth dependently arisen appearances & relative functionalities -- ex. the apparent three spheres]
[3.] The third quality of the Ground is its compassionate energy. Just as the sky and sunlight are indivisible, so the empty essence and cognizant nature are always a unity (Union). This inseparability or unity is called ‘compassionate energy’, the manifestation of the compassionate energy of the enlightened mind. -- (i.e. Compassionate energy = Union of the Two Truths [U2T]: Union of essence & nature)

(Note: Two models of the Two Truths:

In one model, the two truths are: Emptiness [T2] and Appearance / Dependent Origination [T1];
In the other model, the two truths are:
the way things appear (false seeing) / the Relative / Conventional Truth [T1] and
the way things really are (true seeing) / the Absolute / Ultimate Truth [T2].
According to Mipham, these two models need not conflict; they represent different contexts, or perspectives, for relating to the two truths.
In both cases we talk about the Inseparability / Interdependence / Harmony / Non-duality / Union of the Two Truths [U2T].)

(Notes:

“U2T” is a short for Union for the Two Truths in general, about all dharmas.
“U3S” is a short for Union of the three spheres, or Union of the Two Truths about the three spheres.
“Uopp” is a short for the Union of apparent opposites in any duality / triad / quad /etc., or Union of the Two Truths about apparent opposites.
“Uopp-Ground-Manifestations” is a short for Union of two apparent opposites: 1) the Ground and 2) its manifestations. Or Union of 1) the Ultimate Truth and 2) the Conventional Truth. It means that they are inseparable, interdependent, co-defined, co-relative, co-dependent, co-arising, co-evolving, co-ceasing, in harmony, non-dual … not different, not identical, not both together, not neither.
“U2T-opp-Ground-Manifestations” is a short for Union of the Two Truths about two apparent opposites: 1) the Ground and 2) its manifestations. Or Union of 1) the Ultimate Truth and 2) the Conventional Truth. It means that the apparent opposites are empty of inherent existence <==> because dependently co-arisen / interdependent; dependently co-arisen / interdependent because empty of inherent existence. One truth implies the other (<==>).)

[B. The three inseparable qualities of the ‘Ground / Mind’ & all -- Union of the Two Truths [U2T]]

The nature of the ‘mind’ is (i.e. The three inseparable qualities of the Ground / Mind are)

[1. Essence -- emptiness:]

empty and is free from individual self or particular substance.

[T2 - Second truth: emptiness of inherent existence / not real existence]

[2. Nature -- dependently co-arisen appearances & relative functionality:]

But one should not think that the mind (or any object / phenomena or relation / action)
is just "nothing" (i.e. the extreme of nihilism):
after all, it has (always) the clarity and transparency of a mirror.
(i.e. the basic fundamental pre-conditioned pre-conceptual pre-dualistic functionality of the pure mind, of everything)

[3. Compassionate energy -- Inseparability / Union of essence & nature -- Union of the two Truths:]

This clarity exists unhindered and inseparably (from the Ground),
just as the moon can be reflected in different ways in water.

[i.e. U2T-Ground-Manifestations: We need to understand, and then directly perceive / realise / experience / abide in, the Inseparability / Interdependence / Harmony / Non-duality / Union of the Two Truths about the ‘Ground / Mind / U2T’ and ‘its inseparable spontaneous manifestations’’ [U2T-opp] -- all conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances & functionalities; ex. the three spheres, the 5 aggregates, our body speech & mind, the luminosity, clarity, cognizance, thinking, feeling, conceptualising, discriminating, classifying [T1].
U2T-opp-Ground-Manifestations: Meaning that they -- the ‘Ground / Union’ and ‘its manifestations, ex. the three spheres: subject / mind, relation / action / process / functionality, object / phenomena -- are all empty of inherent existence [T2] <==> because inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma (individual, collective, cosmic). Appearing & functional, but still empty of inherent existence. Empty of inherent existence, but still conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances & relations / actions / functions. One aspect / truth implies the other (<==>). [U2T-opp] ]

[C. Like a ‘mirror’ and its inseparable ‘reflections’]

Thoughts arising in the mind are the [natural] way the nature of the mind manifests itself.
(i.e. There is nothing to accept, nothing to reject in absolute terms. Everything is the Pure Ground.)

Therefore, just as in order to understand the nature of a mirror
it is necessary to see (its inseparable natural) reflections [T1 - appearances],

[i.e. Uopp-mirror-reflections - We need to understand, and then directly perceive / realise / experience / abide in, the Inseparability / Interdependence / Harmony / Non-duality / Union of the ‘mirror’ <==> and its ‘reflections’ / appearances / T1. Meaning that they -- the ‘mirror’ and its ‘reflections’ -- are all empty of inherent existence [T2] <==> because inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma (individual, collective, cosmic). Appearing & functional, but still empty of inherent existence. Empty of inherent existence, but still conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances & relations / actions / functions. One aspect / truth implies the other (<==>). [U2T-opp] ]

so in order to understand the nature of the mind
it is necessary to [directly] observe (its inseparable natural) thoughts [T1 - appearances]

in order to [directly] see where they arise from, where they reside and where they go.

[D. Inseparability / Union of the Two Truths about the ‘Ground / Mind’ and its ‘Manifestations’ / its natural dependently co-arisen appearances & relative functionalities (ex. thoughts) = Union of the Two Truths about the three spheres [U3S / U2T-3S]]

But if we engage in such [direct] observations, we will find that there is no place from which thoughts arise, no place where they reside, no place where they go.

(i.e. There are no real three stages of becoming -- 1. origination / beginning / birth / coming, 2. duration / changing / life / staying, 3. cessation / ending / death / going -- of any physical, conceptual or mental fabrications.
There are no real three times -- before / past, during / present, after / future --.
There are no real three spheres -- subject / actor / mind, relation / action / causality / functionality, object / result / phenomena -- for any types of relations / actions.)

We will not be able to establish any of this, and

[The three inseparable qualities of the ‘Ground / Mind’ & all are:]

[1. Essence -- emptiness:]

we will find only emptiness [T2].
This is the true quality of the mind.

[T2 - Second truth: emptiness of inherent existence / not real existence]

[2. Nature -- dependently co-arisen appearances & relative functionality:]

But although this is so, thoughts continue to arise continuously [T1].

[3. Compassionate energy -- Inseparability / Union of essence & nature -- Union of the two Truths:]

Therefore, what we have discovered is the primordial wisdom of pure presence,
in which emptiness [T2 - essence] and clarity [T1 - nature] are non-dual [in Union] [U2T].

(i.e. Primal wisdom of pure presence: a personal non-conceptual non-dualistic direct awareness of the true nature & dynamic of Reality as it is here & now, of the three spheres: Union of the Ground & its manifestations, Union of the Two Truths / U2T, Union of the three spheres / U3S, Union of opposites / Uopp, the Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

[i.e. U2T-Ground-Manifestations: We need to understand, and then directly perceive / realise / experience / abide in, the Inseparability / Interdependence / Harmony / Non-duality / Union of the Two Truths about the ‘Ground / Mind / U2T’ and ‘its inseparable spontaneous manifestations’ [U2T-opp] -- all conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances & functionalities; ex. the three spheres, the 5 aggregates, our body speech & mind, the luminosity, clarity, cognizance, thinking, feeling, conceptualising, discriminating, classifying [T1].
U2T-opp-Ground-Manifestations: Meaning that they -- the ‘Ground / Union’ and ‘its manifestations, ex. the three spheres: subject / mind, relation / action / process / functionality, object / phenomena -- are all empty of inherent existence [T2] <==> because inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma (individual, collective, cosmic). Appearing & functional, but still empty of inherent existence. Empty of inherent existence, but still conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances & relations / actions / functions. One aspect / truth implies the other (<==>). [U2T-opp]

[E. Self-liberation / self-purification of the three spheres through the direct wisdom of being fully aware of the Union of the Ground and its Manifestations / U2T / U3S / Uopp / Middle Way]

This primordial wisdom is naturally and spontaneously self-perfect (i.e. It is not caused / produced). At the level of the [ordinary] mind we do not find this non-duality [U2T - Union of the Two Truths ...], because the mind operates in time, and the state of pure presence (rigpa) is beyond the [ordinary] mind.

When we realize that
[dependently appearing] visible manifestations [T1] are simply adornments of the true state of being
[i.e. Awareness of the Union of the Ground and its manifestations],
then, appearing before our vigilantly relaxed six senses,
each time they self-liberate into their own state (i.e. their true nature - U2T).

(i.e. By being fully aware of the true nature & dynamic of the Ground and its manifestations, ex. thoughts -- of the three spheres: subject / mind / perceiver / knower, relation / action / perception / cognition, objects / phenomena / perceived / known -- as they apparently arise, we are no more fooled by them, no more grasping or fearing them, no more slaves to them, no more thinking they are inherently existing with inherently existing characteristics / properties / qualities, no more accepting or rejecting them in absolute terms, just conventionally / relatively. So we say they self liberate themselves on the spot. The impure three spheres -- impure subject / mind, relation / action / perception / cognition, objects / phenomena / perceived / known -- is when there is ignorance of their true nature & dynamic. The pure three spheres -- pure subject / mind, relation / action / perception / cognition, objects / phenomena / perceived / known -- is when there is wisdom of being fully aware of their inconceivable true nature & dynamic. That is how samsara is transmuted into nirvana here & now, how our impure body, speech & mind are transmuted into the pure body, speech & mind of a Buddha.)

The six senses assemblies are the five senses and the mind.

The presence of the visible, prior to the formation of any judgment or assessment, is called "clarity (i.e. the basic fundamental pre-conditioned pre-conceptual pre-dualistic functionality of the pure mind, of everything)".

The visible refers to the outside world, while obscurations and karmic traces refer to the world of inner experiences.

The manifestation of the inner state of pure presence (rigpa) is primordial wisdom.
The emergence of pure presence is never without spontaneous self-perfection, its indispensable quality, just as the rising sun does not exist without rays. (i.e. Union of the sun and its rays.)

Our kleshas gain strength only because we, not knowing the state of pure presence, fall under their control. But when we find ourselves in a state of pure presence of kleshas, they do not take possession of us (slaves to them) and we do not need to suppress (reject) them, because they are only decorations [manifestations] of [inseparable from] our original state [Ground / U2T]. In this way our defilements are self-liberated into their own state [U2T].

[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)

[20. If we put apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ into the Madhyamaka Machine we get: the Union of the Ground and its Manifestations [UGM] // the Union of the Two Truths about the Ground and its Manifestations [U2T-GM].]

(i.e. Version 2021-12-30 - Union of apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ [UGM]:
The true nature & dynamic of apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’- 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.
--
[UGM: APPARENT OPPOSITES LIKE ‘THE GROUND / BASIS / SOURCE / SUCHNESS AND ITS SPONTANEOUS NATURAL MANIFESTATIONS’ ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ 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-GM: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE ‘THE GROUND / BASIS / SOURCE / SUCHNESS AND ITS SPONTANEOUS NATURAL MANIFESTATIONS’:]
[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 Ground / Basis / Source / Suchness and its spontaneous natural manifestations’
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 Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ 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 Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ 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 Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ 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 Ground / Basis / Source / Suchness and its spontaneous natural manifestations’) 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 Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ [U2T-GM],
– the inconceivable Union of the three spheres about apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ [U3S / U2T-3S-GM],
– the inconceivable Union of opposites about apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ [Non-duality / Oneness / Uopp / U2T-opp-GM],
– the inconceivable Middle Way about apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’,
– the tetralemma about apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’,
– 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 Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ 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)

Quotes

"To experientially recognize, to directly know or directly perceive whatever arises as the appearance of the ground is the source of liberation. ... (i.e. Union of the Ground and its manifestations)

To experience everything that appears is the true nature of the spontaneous presence of the ground of Being is the experience of self liberation."

-- DZOGCHEN AS SELF LIBERATION THROUGH THE GROUND OF WISDOM AWARENESS, By Rudolph Bauer

https://philarchive.org/archive/BAUDAS-3

======================

"Emptiness doesn’t exist in isolation from appearance.

The two truths are always in union in that way."

[U2T - Union of the Two Truths;

or Union of the Ground and its manifestations].

- Dzigar Kontrul

======================

𝗧𝗵𝗲 𝗽𝗿𝗮𝗰𝘁𝗶𝘁𝗶𝗼𝗻𝗲𝗿 𝗼𝗳 𝘀𝗲𝗹𝗳-𝗹𝗶𝗯𝗲𝗿𝗮𝘁𝗶𝗼𝗻 is like an ordinary person as far as the way in which the thoughts of pleasure and pain, hope and fear, 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁 themselves as creative energy.

(𝘪.𝘦. 𝘛𝘩𝘦𝘺 𝘴𝘵𝘪𝘭𝘭 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵 𝘪𝘯 𝘣𝘰𝘵𝘩 𝘤𝘢𝘴𝘦𝘴.)

However, 𝘁𝗵𝗲 𝗼𝗿𝗱𝗶𝗻𝗮𝗿𝘆 𝗽𝗲𝗿𝘀𝗼𝗻, taking these really seriously and judging them as acceptable or rejecting them, continues to get caught up in situations and becomes conditioned by attachment and aversion.

(𝘪.𝘦. 𝘏𝘦 𝘪𝘴 𝘴𝘭𝘢𝘷𝘦 𝘵𝘰 𝘵𝘩𝘦𝘮, 𝘨𝘳𝘢𝘴𝘱𝘪𝘯𝘨 𝘵𝘩𝘦𝘮, 𝘧𝘰𝘰𝘭𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦𝘮.)

Not doing this, 𝗮 𝗽𝗿𝗮𝗰𝘁𝗶𝘁𝗶𝗼𝗻𝗲𝗿, 𝘄𝗵𝗲𝗻 𝘀𝘂𝗰𝗵 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀 𝗮𝗿𝗶𝘀𝗲, 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲𝘀 𝗳𝗿𝗲𝗲𝗱𝗼𝗺:

(𝘪.𝘦. 𝘏𝘦 𝘪𝘴 𝘯𝘰𝘵 𝘴𝘭𝘢𝘷𝘦 𝘵𝘰 𝘵𝘩𝘦𝘮, 𝘯𝘰𝘵 𝘨𝘳𝘢𝘴𝘱𝘪𝘯𝘨 𝘵𝘩𝘦𝘮, 𝘯𝘰𝘵 𝘧𝘰𝘰𝘭𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦𝘮.)

1. -- initially, 𝗯𝘆 𝗿𝗲𝗰𝗼𝗴𝗻𝗶𝘇𝗶𝗻𝗴 𝘁𝗵𝗲 𝘁𝗵𝗼𝘂𝗴𝗵𝘁 𝗳𝗼𝗿 𝘄𝗵𝗮𝘁 𝗶𝘁 𝗶𝘀

(𝘢 𝘯𝘢𝘵𝘶𝘳𝘢𝘭 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘜2𝘛),

𝗶𝘁 𝗶𝘀 𝗳𝗿𝗲𝗲𝗱 just like meeting a previous acquaintance;

2. -- then it is freed in and of itself, like a snake shedding its skin;

3. -- and finally, thought is freed in being unable to be of benefit or harm, like a thief entering an empty house."

– Patrul Rinpoche

quoted in the book "You Are the Eyes of the World"

ISBN: 978-1559391405

translated by Kennard Lipman & Merrill Peterson

Via: Martin Chew

Tibetan Buddhism Group

======================

S: Isn't there a danger that an intellectual approach could affect our progress in mahamudra meditation?

R: Not at all, since 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀 𝗮𝗻𝗱 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘀 𝗱𝗼 𝗻𝗼𝘁 𝗮𝗳𝗳𝗲𝗰𝘁 𝗺𝗶𝗻𝗱 - 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝗺𝗶𝗻𝗱 [𝗶.𝗲. 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱].

On the mahamudra path they dissolve into themselves. Thoughts and mind are not different from each other. Once one has understood the nature of mind one can see that 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀 𝗮𝗻𝗱 𝗺𝗶𝗻𝗱 𝗮𝗿𝗲 𝗼𝗻𝗲 (𝗶.𝗲. 𝗜𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗶𝗹𝗶𝘁𝘆 / 𝗜𝗻𝘁𝗲𝗿𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝗰𝗲 / 𝗛𝗮𝗿𝗺𝗼𝗻𝘆 / 𝗡𝗼𝗻-𝗱𝘂𝗮𝗹𝗶𝘁𝘆 / 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 & 𝗶𝘁𝘀 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻𝘀.).

One experiences thoughts as being 𝘀𝗲𝗹𝗳-𝗹𝗶𝗯𝗲𝗿𝗮𝘁𝗲𝗱; this is the experience of dharmakaya.

From the book Cloudless Sky, His Eminence the 3rd Jamgön Kongtrul Rinpoche.

Via: Yael Gal

======================

‘Seeing your own mind purifies the waves of thought".

Like snow falling onto hot rocks, 𝘄𝗵𝗲𝗻 𝘄𝗲 𝗿𝗲𝗮𝗹𝗶𝘀𝗲 𝘁𝗵𝗮𝘁 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀 𝗮𝗿𝗲 𝗺𝗲𝗿𝗲𝗹𝘆 𝗮 𝗱𝗶𝘀𝗽𝗹𝗮𝘆 (𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻𝘀) 𝗼𝗳 𝘁𝗵𝗲 𝗗𝗵𝗮𝗿𝗺𝗮 𝗻𝗮𝘁𝘂𝗿𝗲 (𝗚𝗿𝗼𝘂𝗻𝗱 / [𝗨𝟮𝗧]), 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝗽𝘂𝗿𝗶𝗳𝗶𝗲𝗱 (𝘀𝗲𝗹𝗳-𝗹𝗶𝗯𝗲𝗿𝗮𝘁𝗲𝗱) 𝗶𝗺𝗺𝗲𝗱𝗶𝗮𝘁𝗲𝗹𝘆.

Consequently, by developing realisation in our mind-streams, the five afflictive thoughts [the five Kleshas or mental afflictions: anger, attachment, ignorance, jealousy and pride] are cast out. It is unnecessary to use an antidote to transform them.

This self-arising self-liberation is a very important point in the practices of both Mahāmudrā and Dzogchen, and makes it possible to practice anywhere and everywhere, whatever we are doing. Thus, the yogi has no need to distinguish between meditation and post-meditation."

H.E. Sangye Nyenpa Rinpoche

From: Mahamudra Upadesha(The Pith Instructions on the Great Seal / The Ganges Mahāmudrā), Kagyu Monlam 2019

Via: Yael Gal

======================

"Thoughts are not a problem to be overcome. They will come and go against the spaciousness of your own mind."

-- Dza Kilung Rinpoche

https://www.facebook.com/DzaKilung/photos/a.909091079145762/4483978428323658/

======================

Essence of mind ~ Mipham Rinpoche

What we call “essence of mind” is

𝘁𝗵𝗲 𝗮𝗰𝘁𝘂𝗮𝗹 𝗳𝗮𝗰𝗲 𝗼𝗳 𝘂𝗻𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗲𝗱 𝗽𝘂𝗿𝗲 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀,

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

If you wonder what this is like,

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

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

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

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

-- Mipham Rinpoche

=================

The Ground - Rigpawiki

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

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

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

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

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

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

=================

Middle Way Buddhism Blog

Sunday, October 31, 2021

Self-liberation through direct wisdom - 134

[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]

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

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

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

[20. If we put apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ into the Madhyamaka Machine we get: the Union of the Ground and its Manifestations [UGM] // the Union of the Two Truths about the Ground and its Manifestations [U2T-GM].]

Essence of mind ~ Mipham Rinpoche

The Ground - Rigpawiki

See also: