Steps to the Middle Way according to Mipham - 136

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Steps to the Middle Way according to Mipham - 136

[𝕊𝕥𝕖𝕡𝕤 𝕥𝕠 𝕥𝕙𝕖 𝕄𝕚𝕕𝕕𝕝𝕖 𝕎𝕒𝕪 𝕒𝕔𝕔𝕠𝕣𝕕𝕚𝕟𝕘 𝕥𝕠 𝕄𝕚𝕡𝕙𝕒𝕞]

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(i.e. Gradually refuting the four extremes views in succession -- Gradually understanding and then directly realizing the genuine meaning of the Middle Way (Madhyamaka) / Reality as it is / Genuine-emptiness / Buddha-nature / Suchness / Dharmata / Dharmadhatu / the Union of the Two Truths.)

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(Note: There are 𝗳𝗼𝘂𝗿 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀 𝘃𝗶𝗲𝘄𝘀 about Reality: 1) existence, 2) non-existence, 3) both existence & non-existence together, 3) neither existence nor non-existence. And there is no fifth view in terms of existence & non-existence.

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Or the 𝗳𝗼𝘂𝗿 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀 𝘃𝗶𝗲𝘄𝘀 𝗶𝗻 𝘁𝗲𝗿𝗺𝘀 𝗼𝗳 𝘁𝗵𝗲 𝘁𝘄𝗼 𝘁𝗿𝘂𝘁𝗵𝘀 : 1) the first truth alone - dependent origination / causality [T1], 2) the second truth alone - emptiness of inherent existence [T2], 3) the two truths together in a duality / saying they are different [2T], 4) neither of the two truths / the unity or oneness of the Two Truths / saying they are identical / the same [1T]. And there is no fifth view about the two truths.)

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This selection shows Mipam’s explanation of “𝘁𝗵𝗲 𝗳𝗼𝘂𝗿 𝘀𝘁𝗮𝗴𝗲𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗱𝗮𝘄𝗻𝗶𝗻𝗴 𝗼𝗳 𝘁𝗵𝗲 𝗠𝗶𝗱𝗱𝗹𝗲 𝗪𝗮𝘆.” It is taken from his (Mipham's) overview of Longchenpa’s commentary on the Secret Essence Tantra, and nearly the same words can also be found in his commentary on the Ornament of the Middle Way. This illustrates the importance of this Middle Way view in the contexts of both sutra and tantra. 

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[𝗜-𝗜𝗩. 𝗧𝗵𝗲 𝗳𝗼𝘂𝗿 𝘀𝘁𝗮𝗴𝗲𝘀:] 

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Through a fourfold scheme, he outlines 𝗮 𝗽𝗿𝗼𝗰𝗲𝘀𝘀 𝗳𝗼𝗿 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗽𝗿𝗼𝗴𝗿𝗲𝘀𝘀𝗶𝘃𝗲𝗹𝘆 𝗲𝗻𝗴𝗮𝗴𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗺𝗲𝗮𝗻𝗶𝗻𝗴 𝗼𝗳 𝗻𝗼𝗻-𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘂𝗮𝗹𝗶𝘁𝘆 (𝘪.𝘦. 𝘓𝘦𝘢𝘥𝘪𝘯𝘨 𝘵𝘰 𝘧𝘳𝘦𝘦𝘥𝘰𝘮 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘧𝘳𝘦𝘦𝘥𝘰𝘮 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴; 𝘣𝘦𝘺𝘰𝘯𝘥 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘵𝘺 & 𝘯𝘰𝘯-𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘵𝘺, 𝘥𝘶𝘢𝘭𝘪𝘵𝘺 & 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭𝘪𝘵𝘺, 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘤𝘦 & 𝘪𝘥𝘦𝘯𝘵𝘪𝘵𝘺, 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 & 𝘯𝘰𝘯-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴, 𝘦𝘵𝘤.)

through the stages of empty (emptiness of inherent existence), unity (Union of the Two Truths), freedom from constructs, and equality (Union of opposites in general). 

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Beginning with the object of negation, true existence, 𝗲𝗮𝗰𝗵 𝗼𝗳 𝘁𝗵𝗲 𝘀𝘁𝗮𝗴𝗲𝘀 𝗽𝗿𝗼𝗯𝗲𝘀 𝗱𝗲𝗲𝗽𝗲𝗿 𝗶𝗻𝘁𝗼 𝘁𝗵𝗲 𝗺𝗲𝗮𝗻𝗶𝗻𝗴 𝗼𝗳 [𝗴𝗲𝗻𝘂𝗶𝗻𝗲-]𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗠𝗶𝗱𝗱𝗹𝗲 𝗪𝗮𝘆. 

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The process culminates with equality (ex. Union of the Two Truths, Union of the three spheres, Union of opposites), free from all concepts and dualities, which is beyond all distinctions between sentient beings and buddhas, nirvana and samsara.

(𝘪.𝘦. 𝘐𝘵 𝘤𝘶𝘭𝘮𝘪𝘯𝘢𝘵𝘦𝘴 𝘪𝘯 𝘵𝘩𝘦 𝘶𝘯𝘥𝘦𝘳𝘴𝘵𝘢𝘯𝘥𝘪𝘯𝘨 𝘢𝘯𝘥 𝘵𝘩𝘦𝘯 𝘥𝘪𝘳𝘦𝘤𝘵 𝘳𝘦𝘢𝘭𝘪𝘴𝘢𝘵𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘔𝘪𝘥𝘥𝘭𝘦 𝘞𝘢𝘺, 𝘰𝘧 𝘎𝘦𝘯𝘶𝘪𝘯𝘦-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴, 𝘰𝘧 𝘵𝘩𝘦 𝘐𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘪𝘭𝘪𝘵𝘺 / 𝘐𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴; 𝘰𝘳 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 -- 𝘴𝘶𝘣𝘫𝘦𝘤𝘵, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯/𝘢𝘤𝘵𝘪𝘰𝘯, 𝘰𝘣𝘫𝘦𝘤𝘵 -- [𝘜3𝘚]; 𝘰𝘳  Non-duality / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 [𝘜𝘰𝘱𝘱] in general ...)

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[𝗜. EMPTY: 𝗧𝟮 - 𝗥𝗲𝗳𝘂𝘁𝗶𝗻𝗴 𝘁𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝗲𝘅𝘁𝗿𝗲𝗺𝗲: 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 / 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 & 𝗺𝗲𝗿𝗲-𝗰𝗮𝘂𝘀𝗮𝗹𝗶𝘁𝘆:] 

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When beginners properly investigate using the reasons that establish 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 — such as [the reason of] being neither singular nor plural — through contemplating the meaning of the non-establishment of a pot and so forth, they [mistakenly] think that the abiding reality is non-establishment itself because, although existing when not analyzed, nothing is found upon investigation. Therefore, through alternating appearance and emptiness, the empty quality dawns. 

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[𝗜𝗜. UNITY/ UNION: 𝗧𝟭 - 𝗥𝗲𝗳𝘂𝘁𝗶𝗻𝗴 𝘁𝗵𝗲 𝘀𝗲𝗰𝗼𝗻𝗱 𝗲𝘅𝘁𝗿𝗲𝗺𝗲: 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 / 𝗺𝗲𝗿𝗲-𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀:] 

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At that time, by contemplating that the non-existence of phenomena also is just a mere imputation not actually established, or by contemplating the manner in which things appear while empty from the beginning, one generates the distinctive certainty that while empty, they appear and while appearing, are empty, like [a reflection of ] the moon in water. When the absence of intrinsic nature and 𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩 𝙖𝙧𝙞𝙨𝙞𝙣𝙜 dawn without contradiction, one has “the understanding of unity.” 

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[𝗜𝗜𝗜 𝗮-𝗯. FREEDOM FROM CONSTRUCT: 𝗨𝟮𝗧 - 𝗥𝗲𝗳𝘂𝘁𝗶𝗻𝗴 𝘁𝗵𝗲 𝘁𝗵𝗶𝗿𝗱 𝗮𝗻𝗱 𝗳𝗼𝘂𝗿𝘁𝗵 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀: 𝘁𝗵𝗲 𝘃𝗶𝗲𝘄𝘀 𝗼𝗳 𝗯𝗼𝘁𝗵 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 & 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 𝘁𝗼𝗴𝗲𝘁𝗵𝗲𝗿, 𝗮𝗻𝗱 𝗻𝗲𝗶𝘁𝗵𝗲𝗿 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 𝗻𝗼𝗿 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲. 𝗥𝗲𝗮𝗹𝗶𝘀𝗶𝗻𝗴 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲 𝘁𝘄𝗼 𝘁𝗿𝘂𝘁𝗵𝘀 𝗮𝗿𝗲 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗹𝗲, 𝗶𝗻𝘁𝗲𝗿𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁, 𝗶𝗻 𝗨𝗻𝗶𝗼𝗻 - 𝗻𝗼𝘁 𝗱𝗶𝗳𝗳𝗲𝗿𝗲𝗻𝘁 / 𝘀𝗲𝗽𝗮𝗿𝗮𝘁𝗲, 𝗻𝗼𝘁 𝗶𝗱𝗲𝗻𝘁𝗶𝗰𝗮𝗹 / 𝗼𝗻𝗲:] 

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At that time, certainty is generated in the manner that both — the lack of inherent nature [T2] and dependent arising [T1] — although different in being expressed by two phrases, are 𝗶𝗻𝗱𝗶𝘃𝗶𝘀𝗶𝗯𝗹𝗲 (𝗶𝗻 𝗨𝗻𝗶𝗼𝗻) 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝘁𝗵𝗲 𝘀𝗹𝗶𝗴𝗵𝘁𝗲𝘀𝘁 𝗱𝗶𝗳𝗳𝗲𝗿𝗲𝗻𝗰𝗲 (𝗼𝗿 𝗶𝗱𝗲𝗻𝘁𝗶𝘁𝘆) 𝗶𝗻 𝗲𝘀𝘀𝗲𝗻𝗰𝗲. (𝘪.𝘦. 𝘛𝘩𝘦 𝘵𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 / 𝘮𝘶𝘭𝘵𝘪𝘱𝘭𝘦 / 𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭 / 𝘶𝘯𝘪𝘵𝘦𝘥 / 𝘰𝘯𝘦 / 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳.)

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Thereby, the thought that apprehends appearance as the basis of negation, which is affixed to an object of negation that is eliminated, naturally deconstructs. And then dawn the qualities of a 𝗳𝗿𝗲𝗲𝗱𝗼𝗺 𝗳𝗿𝗼𝗺 𝗰𝗼𝗻𝘀𝘁𝗿𝘂𝗰𝘁𝘀, such as the ability to remain naturally 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝗻𝗲𝗴𝗮𝘁𝗶𝗼𝗻 𝗮𝗻𝗱 𝗮𝗳𝗳𝗶𝗿𝗺𝗮𝘁𝗶𝗼𝗻, 𝗮𝗱𝗱𝗶𝗻𝗴 𝗮𝗻𝗱 𝗿𝗲𝗺𝗼𝘃𝗶𝗻𝗴.

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(𝘪.𝘦. 𝘛𝘩𝘦 𝘔𝘪𝘥𝘥𝘭𝘦 𝘞𝘢𝘺 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘢𝘤𝘤𝘦𝘱𝘵𝘢𝘵𝘪𝘰𝘯 & 𝘳𝘦𝘫𝘦𝘤𝘵𝘪𝘰𝘯, 𝘢𝘧𝘧𝘪𝘳𝘮𝘢𝘵𝘪𝘰𝘯 & 𝘯𝘦𝘨𝘢𝘵𝘪𝘰𝘯, 𝘴𝘦𝘢𝘳𝘤𝘩𝘪𝘯𝘨 & 𝘢𝘣𝘢𝘯𝘥𝘰𝘯𝘪𝘯𝘨, 𝘢𝘥𝘥𝘪𝘯𝘨 & 𝘴𝘶𝘣𝘵𝘳𝘢𝘤𝘵𝘪𝘯𝘨, 𝘥𝘰𝘪𝘯𝘨 & 𝘯𝘰𝘯-𝘥𝘰𝘪𝘯𝘨, 𝘵𝘩𝘪𝘯𝘬𝘪𝘯𝘨 & 𝘯𝘰𝘯-𝘵𝘩𝘪𝘯𝘬𝘪𝘯𝘨, 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘴𝘪𝘯𝘨 & 𝘯𝘰𝘯-𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘴𝘪𝘯𝘨, 𝘥𝘪𝘤𝘳𝘪𝘮𝘪𝘯𝘢𝘵𝘪𝘰𝘯𝘨 & 𝘯𝘰𝘯-𝘥𝘪𝘴𝘤𝘳𝘪𝘮𝘪𝘯𝘢𝘵𝘪𝘯𝘨, 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 & 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦, 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘤𝘦 & 𝘪𝘥𝘦𝘯𝘵𝘪𝘵𝘺, 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 & 𝘪𝘯𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦, 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 & 𝘯𝘰𝘯-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴, 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 & 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴, 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦 & 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦, 𝘨𝘳𝘰𝘶𝘯𝘥 & 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯, 𝘦𝘵𝘤.)

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[𝗜𝗩. 𝟭𝗧 - EQUALITY: 𝗗𝗶𝗿𝗲𝗰𝘁 𝗽𝗲𝗿𝗰𝗲𝗽𝘁𝗶𝗼𝗻 / 𝗿𝗲𝗮𝗹𝗶𝘀𝗮𝘁𝗶𝗼𝗻 / 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀:] 

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Through becoming familiar with such a freedom of constructs again and again, all aspects of dualistic phenomena, in which one sets apart particular objects and their distinctive suchness, are purified. Through bringing forth an exceptional certainty in the nature of all phenomena as 𝗘𝗤𝗨𝗔𝗟𝗜𝗧𝗬

one reaches completion. 

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(𝘪.𝘦. 𝗘𝗤𝗨𝗔𝗟𝗜𝗧𝗬: 𝘛𝘩𝘦 𝘔𝘪𝘥𝘥𝘭𝘦 𝘞𝘢𝘺 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘢𝘤𝘤𝘦𝘱𝘵𝘢𝘵𝘪𝘰𝘯 & 𝘳𝘦𝘫𝘦𝘤𝘵𝘪𝘰𝘯, 𝘢𝘧𝘧𝘪𝘳𝘮𝘢𝘵𝘪𝘰𝘯 & 𝘯𝘦𝘨𝘢𝘵𝘪𝘰𝘯, 𝘴𝘦𝘢𝘳𝘤𝘩𝘪𝘯𝘨 & 𝘢𝘣𝘢𝘯𝘥𝘰𝘯𝘪𝘯𝘨, 𝘢𝘥𝘥𝘪𝘯𝘨 & 𝘴𝘶𝘣𝘵𝘳𝘢𝘤𝘵𝘪𝘯𝘨, 𝘥𝘰𝘪𝘯𝘨 & 𝘯𝘰𝘯-𝘥𝘰𝘪𝘯𝘨, 𝘵𝘩𝘪𝘯𝘬𝘪𝘯𝘨 & 𝘯𝘰𝘯-𝘵𝘩𝘪𝘯𝘬𝘪𝘯𝘨, 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘴𝘪𝘯𝘨 & 𝘯𝘰𝘯-𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘴𝘪𝘯𝘨, 𝘥𝘪𝘤𝘳𝘪𝘮𝘪𝘯𝘢𝘵𝘪𝘰𝘯𝘨 & 𝘯𝘰𝘯-𝘥𝘪𝘴𝘤𝘳𝘪𝘮𝘪𝘯𝘢𝘵𝘪𝘯𝘨, 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 & 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦, 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘤𝘦 & 𝘪𝘥𝘦𝘯𝘵𝘪𝘵𝘺, 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 & 𝘰𝘣𝘫𝘦𝘤𝘵 , 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 & 𝘪𝘯𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦, 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 & 𝘯𝘰𝘯-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴, 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 & 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴, 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦 & 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦, 𝘦𝘵𝘤.; 𝘵𝘩𝘢𝘵 𝘪𝘴 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘪𝘯𝘨 / 𝘳𝘦𝘢𝘭𝘪𝘴𝘪𝘯𝘨 / 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦𝘪𝘯𝘨 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴, 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛], 𝘰𝘳 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 -- 𝘴𝘶𝘣𝘫𝘦𝘤𝘵, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯/𝘢𝘤𝘵𝘪𝘰𝘯, 𝘰𝘣𝘫𝘦𝘤𝘵 -- [𝘜3𝘚], 𝘰𝘳  𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 [𝘜𝘰𝘱𝘱] 𝘪𝘯 𝘨𝘦𝘯𝘦𝘳𝘢𝘭 ...)

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(Note: What is said about the opposites of the duality of existence & non-existence --  the four extreme positions, the utilisation of those four extremes as possible adapted skillful means / temporary tools, and the refutation of those four extremes positions leading ultimately to a state of freedom from those four extreme opposites, and freedom from all conceptual proliferations about them -- it also applied to the opposites of any duality / triad / quad / etc. Then we have freedom from all extremes & middle(s) of any duality, freedom from all conceptual dualistic proliferations, from all conditioning / karma. That is the meaning of EQUALITY.)

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From: JAMGÖN MIPHAM - His Life and Teachings

Douglas Duckworth, Shambhala, 2011

Part III - Select Translations

Section 4 - Steps to the Middle Way

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Comments (...) [...] added by Gilles

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Note: About the Four Stages

See also in Part II - Section 7.2 - Steps to the Non-conceptual 

Copied into this Blog Post

https://www.gilehtblog.com/2021/10/union-of-absolute-truth-and-relative.html

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(i.e. A. The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s);
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with its parts, with its causes & conditions, its conceptual opposite(s), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying it [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, like illusions  / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
All dharmas are appearing <==> but still empty; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physica, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T]. The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth. The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
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[BEST POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
the inconceivable Union of the Two Truths about all dharmas [U2T], the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S], the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp], the inconceivable Middle Way about all dharmas, the tetralemma about all dharmas, freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
Enlightened-mind / Intrinsic-awareness / Primordial-awareness.
--
[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not describable / conceivable, not indescribable / inconceivable, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
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[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truths: the Union of the Two Truths.
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

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