()
Steps to the Middle Way according to Mipham - 136
[๐๐ฅ๐๐ก๐ค ๐ฅ๐ ๐ฅ๐๐ ๐๐๐๐๐๐ ๐๐๐ช ๐๐๐๐ ๐ฃ๐๐๐๐ ๐ฅ๐ ๐๐๐ก๐๐๐]
.
(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.)
.
.
(Note: There are ๐ณ๐ผ๐๐ฟ ๐ฒ๐ ๐๐ฟ๐ฒ๐บ๐ฒ๐ ๐๐ถ๐ฒ๐๐ 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.
.
Or the ๐ณ๐ผ๐๐ฟ ๐ฒ๐ ๐๐ฟ๐ฒ๐บ๐ฒ๐ ๐๐ถ๐ฒ๐๐ ๐ถ๐ป ๐๐ฒ๐ฟ๐บ๐ ๐ผ๐ณ ๐๐ต๐ฒ ๐๐๐ผ ๐๐ฟ๐๐๐ต๐ : 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.)
.
.
.
This selection shows Mipam’s explanation of “๐๐ต๐ฒ ๐ณ๐ผ๐๐ฟ ๐๐๐ฎ๐ด๐ฒ๐ ๐ผ๐ณ ๐๐ต๐ฒ ๐ฑ๐ฎ๐๐ป๐ถ๐ป๐ด ๐ผ๐ณ ๐๐ต๐ฒ ๐ ๐ถ๐ฑ๐ฑ๐น๐ฒ ๐ช๐ฎ๐.” 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.
.
.
.
[๐-๐๐ฉ. ๐ง๐ต๐ฒ ๐ณ๐ผ๐๐ฟ ๐๐๐ฎ๐ด๐ฒ๐:]
.
Through a fourfold scheme, he outlines ๐ฎ ๐ฝ๐ฟ๐ผ๐ฐ๐ฒ๐๐ ๐ณ๐ผ๐ฟ ๐๐ต๐ผ๐๐ฒ ๐๐ต๐ผ ๐ฝ๐ฟ๐ผ๐ด๐ฟ๐ฒ๐๐๐ถ๐๐ฒ๐น๐ ๐ฒ๐ป๐ด๐ฎ๐ด๐ฒ ๐ถ๐ป ๐๐ต๐ฒ ๐บ๐ฒ๐ฎ๐ป๐ถ๐ป๐ด ๐ผ๐ณ ๐ป๐ผ๐ป-๐ฐ๐ผ๐ป๐ฐ๐ฒ๐ฝ๐๐๐ฎ๐น๐ถ๐๐ (๐ช.๐ฆ. ๐๐ฆ๐ข๐ฅ๐ช๐ฏ๐จ ๐ต๐ฐ ๐ง๐ณ๐ฆ๐ฆ๐ฅ๐ฐ๐ฎ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ฆ๐น๐ต๐ณ๐ฆ๐ฎ๐ฆ๐ด & ๐ฎ๐ช๐ฅ๐ฅ๐ญ๐ฆ, ๐ง๐ณ๐ฆ๐ฆ๐ฅ๐ฐ๐ฎ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ ๐ฑ๐ณ๐ฐ๐ญ๐ช๐ง๐ฆ๐ณ๐ข๐ต๐ช๐ฐ๐ฏ๐ด; ๐ฃ๐ฆ๐บ๐ฐ๐ฏ๐ฅ ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ๐ช๐ต๐บ & ๐ฏ๐ฐ๐ฏ-๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ๐ช๐ต๐บ, ๐ฅ๐ถ๐ข๐ญ๐ช๐ต๐บ & ๐ฏ๐ฐ๐ฏ-๐ฅ๐ถ๐ข๐ญ๐ช๐ต๐บ, ๐ฅ๐ช๐ง๐ง๐ฆ๐ณ๐ฆ๐ฏ๐ค๐ฆ & ๐ช๐ฅ๐ฆ๐ฏ๐ต๐ช๐ต๐บ, ๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด & ๐ฏ๐ฐ๐ฏ-๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด, ๐ฆ๐ต๐ค.)
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).
-
Beginning with the object of negation, true existence, ๐ฒ๐ฎ๐ฐ๐ต ๐ผ๐ณ ๐๐ต๐ฒ ๐๐๐ฎ๐ด๐ฒ๐ ๐ฝ๐ฟ๐ผ๐ฏ๐ฒ๐ ๐ฑ๐ฒ๐ฒ๐ฝ๐ฒ๐ฟ ๐ถ๐ป๐๐ผ ๐๐ต๐ฒ ๐บ๐ฒ๐ฎ๐ป๐ถ๐ป๐ด ๐ผ๐ณ [๐ด๐ฒ๐ป๐๐ถ๐ป๐ฒ-]๐ฒ๐บ๐ฝ๐๐ถ๐ป๐ฒ๐๐ ๐ฎ๐ป๐ฑ ๐๐ต๐ฒ ๐ ๐ถ๐ฑ๐ฑ๐น๐ฒ ๐ช๐ฎ๐.
-
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.
(๐ช.๐ฆ. ๐๐ต ๐ค๐ถ๐ญ๐ฎ๐ช๐ฏ๐ข๐ต๐ฆ๐ด ๐ช๐ฏ ๐ต๐ฉ๐ฆ ๐ถ๐ฏ๐ฅ๐ฆ๐ณ๐ด๐ต๐ข๐ฏ๐ฅ๐ช๐ฏ๐จ ๐ข๐ฏ๐ฅ ๐ต๐ฉ๐ฆ๐ฏ ๐ฅ๐ช๐ณ๐ฆ๐ค๐ต ๐ณ๐ฆ๐ข๐ญ๐ช๐ด๐ข๐ต๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐๐ช๐ฅ๐ฅ๐ญ๐ฆ ๐๐ข๐บ, ๐ฐ๐ง ๐๐ฆ๐ฏ๐ถ๐ช๐ฏ๐ฆ-๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด, ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐๐ฏ๐ด๐ฆ๐ฑ๐ข๐ณ๐ข๐ฃ๐ช๐ญ๐ช๐ต๐บ / ๐๐ฏ๐ต๐ฆ๐ณ๐ฅ๐ฆ๐ฑ๐ฆ๐ฏ๐ฅ๐ฆ๐ฏ๐ค๐ฆ / ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐๐ธ๐ฐ ๐๐ณ๐ถ๐ต๐ฉ๐ด ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ฆ๐น๐ต๐ณ๐ฆ๐ฎ๐ฆ๐ด & ๐ฎ๐ช๐ฅ๐ฅ๐ญ๐ฆ, ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ ๐ฑ๐ณ๐ฐ๐ญ๐ช๐ง๐ฆ๐ณ๐ข๐ต๐ช๐ฐ๐ฏ๐ด; ๐ฐ๐ณ ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐ต๐ฉ๐ณ๐ฆ๐ฆ ๐ด๐ฑ๐ฉ๐ฆ๐ณ๐ฆ๐ด -- ๐ด๐ถ๐ฃ๐ซ๐ฆ๐ค๐ต, ๐ณ๐ฆ๐ญ๐ข๐ต๐ช๐ฐ๐ฏ/๐ข๐ค๐ต๐ช๐ฐ๐ฏ, ๐ฐ๐ฃ๐ซ๐ฆ๐ค๐ต -- [๐3๐]; ๐ฐ๐ณ Non-duality / ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ฐ๐ฑ๐ฑ๐ฐ๐ด๐ช๐ต๐ฆ๐ด [๐๐ฐ๐ฑ๐ฑ] in general ...)
.
.
.
[๐. EMPTY: ๐ง๐ฎ - ๐ฅ๐ฒ๐ณ๐๐๐ถ๐ป๐ด ๐๐ต๐ฒ ๐ณ๐ถ๐ฟ๐๐ ๐ฒ๐ ๐๐ฟ๐ฒ๐บ๐ฒ: ๐ถ๐ป๐ต๐ฒ๐ฟ๐ฒ๐ป๐ ๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐ฐ๐ฒ / ๐ฎ๐ฝ๐ฝ๐ฒ๐ฎ๐ฟ๐ฎ๐ป๐ฐ๐ฒ๐ & ๐บ๐ฒ๐ฟ๐ฒ-๐ฐ๐ฎ๐๐๐ฎ๐น๐ถ๐๐:]
.
When beginners properly investigate using the reasons that establish ๐๐ข๐ฅ๐ฉ๐๐ฃ๐๐จ๐จ — 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.
.
.
.
[๐๐. UNITY/ UNION: ๐ง๐ญ - ๐ฅ๐ฒ๐ณ๐๐๐ถ๐ป๐ด ๐๐ต๐ฒ ๐๐ฒ๐ฐ๐ผ๐ป๐ฑ ๐ฒ๐ ๐๐ฟ๐ฒ๐บ๐ฒ: ๐ฐ๐ผ๐บ๐ฝ๐น๐ฒ๐๐ฒ ๐ป๐ผ๐ป-๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐ฐ๐ฒ / ๐บ๐ฒ๐ฟ๐ฒ-๐ฒ๐บ๐ฝ๐๐ถ๐ป๐ฒ๐๐:]
.
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 ๐๐๐ฅ๐๐ฃ๐๐๐ฃ๐ฉ ๐๐ง๐๐จ๐๐ฃ๐ dawn without contradiction, one has “the understanding of unity.”
.
.
.
[๐๐๐ ๐ฎ-๐ฏ. FREEDOM FROM CONSTRUCT: ๐จ๐ฎ๐ง - ๐ฅ๐ฒ๐ณ๐๐๐ถ๐ป๐ด ๐๐ต๐ฒ ๐๐ต๐ถ๐ฟ๐ฑ ๐ฎ๐ป๐ฑ ๐ณ๐ผ๐๐ฟ๐๐ต ๐ฒ๐ ๐๐ฟ๐ฒ๐บ๐ฒ๐: ๐๐ต๐ฒ ๐๐ถ๐ฒ๐๐ ๐ผ๐ณ ๐ฏ๐ผ๐๐ต ๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐ฐ๐ฒ & ๐ป๐ผ๐ป-๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐ฐ๐ฒ ๐๐ผ๐ด๐ฒ๐๐ต๐ฒ๐ฟ, ๐ฎ๐ป๐ฑ ๐ป๐ฒ๐ถ๐๐ต๐ฒ๐ฟ ๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐ฐ๐ฒ ๐ป๐ผ๐ฟ ๐ป๐ผ๐ป-๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐ฐ๐ฒ. ๐ฅ๐ฒ๐ฎ๐น๐ถ๐๐ถ๐ป๐ด ๐๐ต๐ฎ๐ ๐๐ต๐ฒ ๐๐๐ผ ๐๐ฟ๐๐๐ต๐ ๐ฎ๐ฟ๐ฒ ๐ถ๐ป๐๐ฒ๐ฝ๐ฎ๐ฟ๐ฎ๐ฏ๐น๐ฒ, ๐ถ๐ป๐๐ฒ๐ฟ๐ฑ๐ฒ๐ฝ๐ฒ๐ป๐ฑ๐ฒ๐ป๐, ๐ถ๐ป ๐จ๐ป๐ถ๐ผ๐ป - ๐ป๐ผ๐ ๐ฑ๐ถ๐ณ๐ณ๐ฒ๐ฟ๐ฒ๐ป๐ / ๐๐ฒ๐ฝ๐ฎ๐ฟ๐ฎ๐๐ฒ, ๐ป๐ผ๐ ๐ถ๐ฑ๐ฒ๐ป๐๐ถ๐ฐ๐ฎ๐น / ๐ผ๐ป๐ฒ:]
.
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 ๐ถ๐ป๐ฑ๐ถ๐๐ถ๐๐ถ๐ฏ๐น๐ฒ (๐ถ๐ป ๐จ๐ป๐ถ๐ผ๐ป) ๐๐ถ๐๐ต๐ผ๐๐ ๐๐ต๐ฒ ๐๐น๐ถ๐ด๐ต๐๐ฒ๐๐ ๐ฑ๐ถ๐ณ๐ณ๐ฒ๐ฟ๐ฒ๐ป๐ฐ๐ฒ (๐ผ๐ฟ ๐ถ๐ฑ๐ฒ๐ป๐๐ถ๐๐) ๐ถ๐ป ๐ฒ๐๐๐ฒ๐ป๐ฐ๐ฒ. (๐ช.๐ฆ. ๐๐ฉ๐ฆ ๐ต๐ธ๐ฐ ๐๐ณ๐ถ๐ต๐ฉ๐ด ๐ข๐ณ๐ฆ ๐ฏ๐ฐ๐ต ๐ฅ๐ช๐ง๐ง๐ฆ๐ณ๐ฆ๐ฏ๐ต / ๐ด๐ฆ๐ฑ๐ข๐ณ๐ข๐ต๐ฆ / ๐ฎ๐ถ๐ญ๐ต๐ช๐ฑ๐ญ๐ฆ / ๐ฅ๐ถ๐ข๐ญ, ๐ฏ๐ฐ๐ต ๐ช๐ฅ๐ฆ๐ฏ๐ต๐ช๐ค๐ข๐ญ / ๐ถ๐ฏ๐ช๐ต๐ฆ๐ฅ / ๐ฐ๐ฏ๐ฆ / ๐ฏ๐ฐ๐ฏ-๐ฅ๐ถ๐ข๐ญ, ๐ฏ๐ฐ๐ต ๐ฃ๐ฐ๐ต๐ฉ ๐ต๐ฐ๐จ๐ฆ๐ต๐ฉ๐ฆ๐ณ, ๐ฏ๐ฐ๐ต ๐ฏ๐ฆ๐ช๐ต๐ฉ๐ฆ๐ณ.)
-
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 ๐ณ๐ฟ๐ฒ๐ฒ๐ฑ๐ผ๐บ ๐ณ๐ฟ๐ผ๐บ ๐ฐ๐ผ๐ป๐๐๐ฟ๐๐ฐ๐๐, such as the ability to remain naturally ๐ณ๐ฟ๐ฒ๐ฒ ๐ณ๐ฟ๐ผ๐บ ๐ป๐ฒ๐ด๐ฎ๐๐ถ๐ผ๐ป ๐ฎ๐ป๐ฑ ๐ฎ๐ณ๐ณ๐ถ๐ฟ๐บ๐ฎ๐๐ถ๐ผ๐ป, ๐ฎ๐ฑ๐ฑ๐ถ๐ป๐ด ๐ฎ๐ป๐ฑ ๐ฟ๐ฒ๐บ๐ผ๐๐ถ๐ป๐ด.
.
(๐ช.๐ฆ. ๐๐ฉ๐ฆ ๐๐ช๐ฅ๐ฅ๐ญ๐ฆ ๐๐ข๐บ ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ฆ๐น๐ต๐ณ๐ฆ๐ฎ๐ฆ๐ด & ๐ฎ๐ช๐ฅ๐ฅ๐ญ๐ฆ, ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ ๐ฑ๐ณ๐ฐ๐ญ๐ช๐ง๐ฆ๐ณ๐ข๐ต๐ช๐ฐ๐ฏ๐ด, ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ข๐ค๐ค๐ฆ๐ฑ๐ต๐ข๐ต๐ช๐ฐ๐ฏ & ๐ณ๐ฆ๐ซ๐ฆ๐ค๐ต๐ช๐ฐ๐ฏ, ๐ข๐ง๐ง๐ช๐ณ๐ฎ๐ข๐ต๐ช๐ฐ๐ฏ & ๐ฏ๐ฆ๐จ๐ข๐ต๐ช๐ฐ๐ฏ, ๐ด๐ฆ๐ข๐ณ๐ค๐ฉ๐ช๐ฏ๐จ & ๐ข๐ฃ๐ข๐ฏ๐ฅ๐ฐ๐ฏ๐ช๐ฏ๐จ, ๐ข๐ฅ๐ฅ๐ช๐ฏ๐จ & ๐ด๐ถ๐ฃ๐ต๐ณ๐ข๐ค๐ต๐ช๐ฏ๐จ, ๐ฅ๐ฐ๐ช๐ฏ๐จ & ๐ฏ๐ฐ๐ฏ-๐ฅ๐ฐ๐ช๐ฏ๐จ, ๐ต๐ฉ๐ช๐ฏ๐ฌ๐ช๐ฏ๐จ & ๐ฏ๐ฐ๐ฏ-๐ต๐ฉ๐ช๐ฏ๐ฌ๐ช๐ฏ๐จ, ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ๐ช๐ด๐ช๐ฏ๐จ & ๐ฏ๐ฐ๐ฏ-๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ๐ช๐ด๐ช๐ฏ๐จ, ๐ฅ๐ช๐ค๐ณ๐ช๐ฎ๐ช๐ฏ๐ข๐ต๐ช๐ฐ๐ฏ๐จ & ๐ฏ๐ฐ๐ฏ-๐ฅ๐ช๐ด๐ค๐ณ๐ช๐ฎ๐ช๐ฏ๐ข๐ต๐ช๐ฏ๐จ, ๐ฆ๐น๐ช๐ด๐ต๐ฆ๐ฏ๐ค๐ฆ & ๐ฏ๐ฐ๐ฏ-๐ฆ๐น๐ช๐ด๐ต๐ฆ๐ฏ๐ค๐ฆ, ๐ฅ๐ช๐ง๐ง๐ฆ๐ณ๐ฆ๐ฏ๐ค๐ฆ & ๐ช๐ฅ๐ฆ๐ฏ๐ต๐ช๐ต๐บ, ๐ฅ๐ฆ๐ฑ๐ฆ๐ฏ๐ฅ๐ฆ๐ฏ๐ค๐ฆ & ๐ช๐ฏ๐ฅ๐ฆ๐ฑ๐ฆ๐ฏ๐ฅ๐ฆ๐ฏ๐ค๐ฆ, ๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด & ๐ฏ๐ฐ๐ฏ-๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด, ๐ฅ๐ฆ๐ฑ๐ฆ๐ฏ๐ฅ๐ฆ๐ฏ๐ต ๐ฐ๐ณ๐ช๐จ๐ช๐ฏ๐ข๐ต๐ช๐ฐ๐ฏ & ๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด, ๐ณ๐ฆ๐ญ๐ข๐ต๐ช๐ท๐ฆ & ๐ข๐ฃ๐ด๐ฐ๐ญ๐ถ๐ต๐ฆ, ๐จ๐ณ๐ฐ๐ถ๐ฏ๐ฅ & ๐ฎ๐ข๐ฏ๐ช๐ง๐ฆ๐ด๐ต๐ข๐ต๐ช๐ฐ๐ฏ, ๐ฆ๐ต๐ค.)
.
.
.
[๐๐ฉ. ๐ญ๐ง - EQUALITY: ๐๐ถ๐ฟ๐ฒ๐ฐ๐ ๐ฝ๐ฒ๐ฟ๐ฐ๐ฒ๐ฝ๐๐ถ๐ผ๐ป / ๐ฟ๐ฒ๐ฎ๐น๐ถ๐๐ฎ๐๐ถ๐ผ๐ป / ๐ฒ๐ ๐ฝ๐ฒ๐ฟ๐ถ๐ฒ๐ป๐ฐ๐ฒ ๐ผ๐ณ ๐๐ต๐ฒ ๐จ๐ป๐ถ๐ผ๐ป ๐ผ๐ณ ๐๐ต๐ฒ ๐ง๐๐ผ ๐ง๐ฟ๐๐๐ต๐:]
.
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 ๐๐ค๐จ๐๐๐๐ง๐ฌ
one reaches completion.
.
(๐ช.๐ฆ. ๐๐ค๐จ๐๐๐๐ง๐ฌ: ๐๐ฉ๐ฆ ๐๐ช๐ฅ๐ฅ๐ญ๐ฆ ๐๐ข๐บ ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ฆ๐น๐ต๐ณ๐ฆ๐ฎ๐ฆ๐ด & ๐ฎ๐ช๐ฅ๐ฅ๐ญ๐ฆ, ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ ๐ฑ๐ณ๐ฐ๐ญ๐ช๐ง๐ฆ๐ณ๐ข๐ต๐ช๐ฐ๐ฏ๐ด, ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ข๐ค๐ค๐ฆ๐ฑ๐ต๐ข๐ต๐ช๐ฐ๐ฏ & ๐ณ๐ฆ๐ซ๐ฆ๐ค๐ต๐ช๐ฐ๐ฏ, ๐ข๐ง๐ง๐ช๐ณ๐ฎ๐ข๐ต๐ช๐ฐ๐ฏ & ๐ฏ๐ฆ๐จ๐ข๐ต๐ช๐ฐ๐ฏ, ๐ด๐ฆ๐ข๐ณ๐ค๐ฉ๐ช๐ฏ๐จ & ๐ข๐ฃ๐ข๐ฏ๐ฅ๐ฐ๐ฏ๐ช๐ฏ๐จ, ๐ข๐ฅ๐ฅ๐ช๐ฏ๐จ & ๐ด๐ถ๐ฃ๐ต๐ณ๐ข๐ค๐ต๐ช๐ฏ๐จ, ๐ฅ๐ฐ๐ช๐ฏ๐จ & ๐ฏ๐ฐ๐ฏ-๐ฅ๐ฐ๐ช๐ฏ๐จ, ๐ต๐ฉ๐ช๐ฏ๐ฌ๐ช๐ฏ๐จ & ๐ฏ๐ฐ๐ฏ-๐ต๐ฉ๐ช๐ฏ๐ฌ๐ช๐ฏ๐จ, ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ๐ช๐ด๐ช๐ฏ๐จ & ๐ฏ๐ฐ๐ฏ-๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ๐ช๐ด๐ช๐ฏ๐จ, ๐ฅ๐ช๐ค๐ณ๐ช๐ฎ๐ช๐ฏ๐ข๐ต๐ช๐ฐ๐ฏ๐จ & ๐ฏ๐ฐ๐ฏ-๐ฅ๐ช๐ด๐ค๐ณ๐ช๐ฎ๐ช๐ฏ๐ข๐ต๐ช๐ฏ๐จ, ๐ฆ๐น๐ช๐ด๐ต๐ฆ๐ฏ๐ค๐ฆ & ๐ฏ๐ฐ๐ฏ-๐ฆ๐น๐ช๐ด๐ต๐ฆ๐ฏ๐ค๐ฆ, ๐ฅ๐ช๐ง๐ง๐ฆ๐ณ๐ฆ๐ฏ๐ค๐ฆ & ๐ช๐ฅ๐ฆ๐ฏ๐ต๐ช๐ต๐บ, ๐ด๐ถ๐ฃ๐ซ๐ฆ๐ค๐ต & ๐ฐ๐ฃ๐ซ๐ฆ๐ค๐ต , ๐ฅ๐ฆ๐ฑ๐ฆ๐ฏ๐ฅ๐ฆ๐ฏ๐ค๐ฆ & ๐ช๐ฏ๐ฅ๐ฆ๐ฑ๐ฆ๐ฏ๐ฅ๐ฆ๐ฏ๐ค๐ฆ, ๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด & ๐ฏ๐ฐ๐ฏ-๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด, ๐ฅ๐ฆ๐ฑ๐ฆ๐ฏ๐ฅ๐ฆ๐ฏ๐ต ๐ฐ๐ณ๐ช๐จ๐ช๐ฏ๐ข๐ต๐ช๐ฐ๐ฏ & ๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด, ๐ณ๐ฆ๐ญ๐ข๐ต๐ช๐ท๐ฆ & ๐ข๐ฃ๐ด๐ฐ๐ญ๐ถ๐ต๐ฆ, ๐ฆ๐ต๐ค.; ๐ต๐ฉ๐ข๐ต ๐ช๐ด ๐ฅ๐ช๐ณ๐ฆ๐ค๐ต๐ญ๐บ ๐ฑ๐ฆ๐ณ๐ค๐ฆ๐ช๐ท๐ช๐ฏ๐จ / ๐ณ๐ฆ๐ข๐ญ๐ช๐ด๐ช๐ฏ๐จ / ๐ฆ๐น๐ฑ๐ฆ๐ณ๐ช๐ฆ๐ฏ๐ค๐ฆ๐ช๐ฏ๐จ ๐ต๐ฉ๐ฆ ๐ช๐ฏ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ช๐ท๐ข๐ฃ๐ญ๐ฆ ๐ต๐ณ๐ถ๐ฆ ๐ฏ๐ข๐ต๐ถ๐ณ๐ฆ ๐ฐ๐ง ๐๐ฆ๐ข๐ญ๐ช๐ต๐บ ๐ข๐ด ๐ช๐ต ๐ช๐ด, ๐ต๐ฉ๐ฆ ๐ช๐ฏ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ช๐ท๐ข๐ฃ๐ญ๐ฆ ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐๐ธ๐ฐ ๐๐ณ๐ถ๐ต๐ฉ๐ด [๐2๐], ๐ฐ๐ณ ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐ต๐ฉ๐ณ๐ฆ๐ฆ ๐ด๐ฑ๐ฉ๐ฆ๐ณ๐ฆ๐ด -- ๐ด๐ถ๐ฃ๐ซ๐ฆ๐ค๐ต, ๐ณ๐ฆ๐ญ๐ข๐ต๐ช๐ฐ๐ฏ/๐ข๐ค๐ต๐ช๐ฐ๐ฏ, ๐ฐ๐ฃ๐ซ๐ฆ๐ค๐ต -- [๐3๐], ๐ฐ๐ณ ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ฐ๐ฑ๐ฑ๐ฐ๐ด๐ช๐ต๐ฆ๐ด [๐๐ฐ๐ฑ๐ฑ] ๐ช๐ฏ ๐จ๐ฆ๐ฏ๐ฆ๐ณ๐ข๐ญ ...)
.
.
(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.)
.
.
.
.
From: JAMGรN MIPHAM - His Life and Teachings
Douglas Duckworth, Shambhala, 2011
Part III - Select Translations
Section 4 - Steps to the Middle Way
.
Comments (...) [...] added by Gilles
.
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
.
.
[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 / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
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 / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
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 / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
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 / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
.
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.