Saturday, November 13, 2021

What is our Buddha-nature? - 151

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(The Buddha-nature is in everything:
it is simply their true nature as it is here & now: U2T.)

What is our Buddha-nature? - 151

[๐•Ž๐•™๐•’๐•ฅ ๐•š๐•ค ๐• ๐•ฆ๐•ฃ ๐”น๐•ฆ๐••๐••๐•™๐•’-๐•Ÿ๐•’๐•ฅ๐•ฆ๐•ฃ๐•–?]

Buddha-nature is the luminous, ceaseless, and primordial nature of mind. It has not been fabricated or created by various causes and conditions. It does not dwell as a separate entity that truly exists. It did not begin and therefore it cannot cease. It is simply the ultimate nature of phenomena.

– Shechen Rabjam Rinpoche

Via: Provoke Wisdom
https://www.facebook.com/provokewisdom/posts/4493785684038964

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Comments:

Note: When we say ‘Buddha-nature’ we should be saying ‘Buddha-nature-&-dynamic’. It is the true nature & dynamic of Reality as it is here & now, of everything; physical / body, conceptual / speech, and mental / mind fabrications; subjects, relations / actions / processes, and objects.

By definition Buddha-nature is the true nature of everything as it is here & now, the true nature of the mind, the unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness of everything, it is the inconceivable Union of the Two Truths [U2T], or the three inseparable qualities of the Ground. It is the fact that everything is the Union of being dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1] <==> and empty of inherent existence [T2]. This fact is the only thing that is unborn unchanging unconditioned unceasing in the whole universe and beyond. There is no need for anything else for a whole universe to appear.

Note: 'Inconceivable' here means that this is just a finger pointing at the moon, not the moon itself.

Recognising our Buddha-nature means to recognise our true nature & dynamic, our Ground / Basis / Source / Suchness, our true face, what is unborn unfabricated unchanging unconditioned unceasing pristine in all of us.

And that is the inconceivable Union of the Two Truths [U2T], the Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances (body, speech & mind) [T1] <==> and emptiness of inherent existence [T2]. One aspect / truth implying the other (<==>) [U2T].

In the case of the mind, it is called the Union of functionality / clarity / luminosity / cognizance / awareness [T1] <==> and emptiness of inherent existence [T2].

So the Buddha-nature is not something, not nothing. It is not produced by our efforts. It is not the result of some purification. It is merely the true nature & dynamic of all things as they are here & now -- whether we are aware of it or not --. It is the true nature & dynamic of the three spheres -- subjects, relations / actions / processes, objects / phenomena -- ; of all physical, conceptual & mental fabrications; of body(ies), speech & mind(s). It is that simple.

Whatever we might do or not-do, wherever we might go or not-go, even if we look billions of years into the past or future, this will not change the true nature of everything, the Ground, the Basis, the Buddha-nature, the Genuine-emptiness, the true nature of Reality as it is here & now, the inconceivable Union of the Two Truths. It is more stable than any of our sub-atomic particles: protons, neutrons, electrons, quarks, or so-called universal Laws …

By itself it is beyond all conditioning / karma, beyond all defilements, appearances, emotions, thoughts, concepts, dualities, qualities & wisdoms, forms & non-forms, characteristics / properties / qualities ... but it is not denying them, it is their true nature. It explains them. The Ground and its manifestations (pure, neutral or impure) are inseparable / in harmony / in Union.

It is this direct recognition of our inconceivable true nature & dynamic (Buddha-nature, Genuine-emptiness, Suchness, Union of the Two Truths), this direct recognition of the true nature & dynamic of everything in both samsara & nirvana, that is the liberating factor. That is what transmutes samsara into nirvana here & now, that transmutes our impure body, speech & mind into the inseparable pure body, speech & mind of a Buddha (the true nature of our body speech & mind, the inseparable three kayas). Then everything is pure-subject pure-acting-perceiving pure-world (the true nature of the three spheres -- subject, relation / action and object --: the Union of the Two Truths about the three spheres).


(i.e. Version 2021-11-28: 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 unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-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, 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 (physical, 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.
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. Those are the three inseparable qualities 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.
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 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 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 / bad, not equal / pure / perfect / divine / 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 ...).
-
[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, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naรฏve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)






Quotes

The true meaning of Buddha-nature is the inconceivable Union of the Two Truths [U2T]

According to Mipham Rinpoche, there are two traditional ways to describe the Ultimate Ground;
1) as an Absence / Emptiness (2nd turning of the Wheel), or
2) as a Presence / Buddha-nature (3rd turning of the Wheel).
But the best description is beyond those two dualistic descriptions;
it is the Union of those two aspects: Union of Presence & Absence,
Union of Buddha-nature & Emptiness, Union of the Two Truths.

So the true meaning of Emptiness is the inconceivable Union of the Two Truths, the Ground,
and the true meaning of Buddha-nature is the inconceivable Union of the Two Truths, the Ground.

-- Inspired by Mipham On Buddha-Nature - The Ground of the Nyingma Tradition, by Douglas S. Duckworth,
Chapter 4 - Buddha-Nature and The Ground of the Great Perfection

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Union of Buddha-nature and Emptiness

You could say that when Nagarjuna explains the Prajnaparamita, he concentrates more on its empty aspect, whereas when Maitreya explains the same thing he concentrates more on the “-ness” aspect. This “-ness” is buddha-nature. You might wonder why the Buddha taught in the sutras that all phenomena are like clouds—unstable, naturally illusory, and empty. Why is it that even though we can experience them, they are without essence, like a dream or mirage?

Why is all this taught as emptiness in the Madhyamaka teachings and the Prajnaparamita Sutras? And as Mipham Rinpoche’s commentary on the Uttaratantra Shastra asks, why in this third turning of the wheel of dharma does the Buddha say that this buddha-nature exists within all sentient beings? Isn’t that a contradiction? Furthermore, since buddha-nature is very difficult to understand, even for sublime beings who are on the path, why is it taught here for ordinary beings? Let’s go to Maitreya’s text:

He had taught in various places that every knowable thing is ever void, like a cloud, a dream, or an illusion. Then why did the Buddha declare the essence of buddhahood to be there in every sentient being? (Stanza 156)

First of all, there is no contradiction between the second turning of the wheel of the dharma, where the Buddha taught that everything is emptiness, and the third turning of the wheel, where the Buddha taught that all sentient beings have buddha-nature. In the Prajnaparamita Sutras of the second turning, the Buddha emphasizes that nothing is truly existent. So here, when Buddha says there is buddha-nature, he isn’t saying that buddha-nature truly exists. Rather, he is emphasizing its clarity aspect. When we talk about the Union of clarity and emptiness, it’s important that we understand both aspects, not only the emptiness aspect.

-- Dzongsar Khyentse Rinpoche
Via: Just Dharma Quotes

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"What is the true nature of mind (Ground)?

It is : [the Inconceivable Union of the Two Truths]
The Union of luminosity-emptiness,
The Union of awareness-emptiness, and
The Union of bliss-emptiness."

From: https://www.gilehtblog.com/2021/02/pointing-out-ordinary-mind.html

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Awareness is Interdependence / co-evolution / Union subject & object

"So, the true meaning of '๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€' is 'inseparability', '๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ', 'inter-action', ‘co-relation’, ‘co-dependance’, 'co-emergence', 'co-evolution', 'co-cessation / co-transcendence', 'harmony', 'non-duality', ‘interaction’, ‘dialogue’, 'communication', 'collaboration', ‘co-creation’, ‘co-conditioning’, etc. And vice versa."

From: https://www.gilehtblog.com/2021/11/subject-object-are-collaborating-as.html

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Reality is the inconceivable Union of appearances / interdependence and emptiness [U2T]

Ultimate reality cannot be apprehended by concepts (i.e. it is inconceivable).

We can, however, in an experiential way that transcends the ordinary conceptual mind, [directly] achieve a genuine understanding of ๐—ฅ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜† ๐—ฎ๐˜€ ๐—ฏ๐—ฒ๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€.

(๐™ž.๐™š. ๐™ฉ๐™๐™š ๐™‚๐™ง๐™ค๐™ช๐™ฃ๐™™ / ๐˜ฝ๐™–๐™จ๐™ž๐™จ / ๐™Ž๐™ช๐™˜๐™๐™ฃ๐™š๐™จ๐™จ / ๐™‹๐™ง๐™ž๐™ข๐™ค๐™ง๐™™๐™ž๐™–๐™ก-๐™–๐™ฌ๐™–๐™ง๐™š๐™ฃ๐™š๐™จ๐™จ / ๐˜ฝ๐™ช๐™™๐™™๐™๐™–-๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™š / ๐™‚๐™š๐™ฃ๐™ช๐™ž๐™ฃ๐™š-๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ ... ๐™–๐™จ ๐™—๐™š๐™ž๐™ฃ๐™œ ๐™ฉ๐™๐™š ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™๐™ฌ๐™ค ๐™๐™ง๐™ช๐™ฉ๐™๐™จ ๐™–๐™—๐™ค๐™ช๐™ฉ ๐™–๐™ก๐™ก ๐™™๐™๐™–๐™ง๐™ข๐™–๐™จ.)

-- Shechen Rabjam Rinpoche
from the book The Great Medicine That Conquers Clinging to the Notion of Reality: Steps in Meditation on the Enlightened Mind
Via: Just Dharma Quotes

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The Buddha-nature -- Union of the Two Truths -- is the true nature of everything, the Ground / Basis / Source of everything

Whatever we experience is in essence an expression of the fundamentally unlimited potential of our Buddha-nature.

-- Mingyur Rinpoche
from the book Joyful Wisdom: Embracing Change and Finding Freedom
Via: Just Dharma Quotes

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Uniting dependent origination and emptiness

If it weren’t for the adored ๐—ฏ๐—ฟ๐—ถ๐—ฑ๐—ฒ๐—ด๐—ฟ๐—ผ๐—ผ๐—บ
๐—ข๐—ณ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ ๐—ฎ๐˜€ ๐—บ๐—ฒ๐—ฟ๐—ฒ ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ผ๐—ฟ๐—ถ๐—ด๐—ถ๐—ป๐—ฎ๐˜๐—ถ๐—ผ๐—ป [๐—ง๐Ÿญ],
The loving ๐—ฏ๐—ฟ๐—ถ๐—ฑ๐—ฒ ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ [๐—ง๐Ÿฎ]
Would be no better than dead.

๐—˜๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ is the most lovely ๐—ฏ๐—ฟ๐—ถ๐—ฑ๐—ฒ [๐—ง๐Ÿฎ],
A ravishing beauty beyond compare.
If he ever became separated from her,
That handsome ๐—ฏ๐—ฟ๐—ถ๐—ฑ๐—ฒ๐—ด๐—ฟ๐—ผ๐—ผ๐—บ [๐—ง๐Ÿญ] would be fettered in shackles.

Therefore, trembling with anxiety,
๐—•๐—ฟ๐—ถ๐—ฑ๐—ฒ [๐—ง๐Ÿฎ] and ๐—ฏ๐—ฟ๐—ถ๐—ฑ๐—ฒ๐—ด๐—ฟ๐—ผ๐—ผ๐—บ [๐—ง๐Ÿญ] turn to the guru,
Whose inborn kindness for them
Places their love right back to its original, innate state.

Ah, the genuine guru’s sagacity
And great skill are so wonderful
That ๐˜๐—ต๐—ผ๐˜€๐—ฒ ๐˜๐˜„๐—ผ ๐—ฏ๐—ฒ๐—ฐ๐—ผ๐—บ๐—ฒ ๐—ผ๐—ฟ๐—ถ๐—ด๐—ถ๐—ป๐—ฎ๐—น๐—น๐˜† ๐—ถ๐—ป๐—ฑ๐—ถ๐˜ƒ๐—ถ๐˜€๐—ถ๐—ฏ๐—น๐—ฒ,
๐—ก๐—ผ๐—ป๐—ฟ๐—ฒ๐—ณ๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜๐—ถ๐—ฎ๐—น, ๐—ฎ๐—ป๐—ฑ ๐˜‚๐—ป๐˜€๐˜‚๐—ฟ๐—ฝ๐—ฎ๐˜€๐˜€๐—ฎ๐—ฏ๐—น๐—ฒ.

[๐—จ๐Ÿฎ๐—ง - ๐—œ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฎ๐—ฏ๐—น๐—ฒ ๐—œ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—ถ๐—น๐—ถ๐˜๐˜† / ๐—œ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ / ๐—ต๐—ฎ๐—ฟ๐—บ๐—ผ๐—ป๐˜† / ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€: ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฐ๐—ผ-๐—ฎ๐—ฟ๐—ถ๐˜€๐—ฒ๐—ป ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ๐—น๐˜† ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ <==> ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ]

This couple is endowed with the abundance of all characteristics
And is free from the two extremes.
It is the nature of all that is, yet lacks a nature of its own —
Thus it always flourishes.

-- Maitripa
quoted in the book Straight from the Heart: Buddhist Pith Instructions
Via: Just Dharma Quotes

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Empty-Awareness / Empty-Interdependence is the essential point of the Mind and of everything

Its whole Nature
Is that it is ๐™–๐™ฌ๐™–๐™ง๐™š (and empty of inherent existence)

-Jetsunma Tenzin Palmo

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Our Buddha-nature / U2T is like a naked empty-awareness, a non-created self-radiant wisdom (It is our interdependence with everything, the Union of subject & object)

“A hundred things may be explained, a thousand told, But one thing only should you grasp. Know one thing and everything is freed – Remain within your inner nature, your ๐™–๐™ฌ๐™–๐™ง๐™š๐™ฃ๐™š๐™จ๐™จ! The non-created, ๐™จ๐™š๐™ก๐™›-๐™ง๐™–๐™™๐™ž๐™–๐™ฃ๐™ฉ ๐™ฌ๐™ž๐™จ๐™™๐™ค๐™ข being actionless, immaculate, and transcendent over acceptance and rejection, is itself the perfect practice.”

~ Padmasambhava

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U2T / Empty-Awareness / Uninterrupted Non-dual Wisdom / Empty-Interdependence / Union subject & object ... is our Buddha-nature

The essence of all of the Buddha’s teachings is emptiness, [<==>) or interdependent arising (Union of the Two Truths). Nothing arises, dwells, or ceases independently [T1]. Therefore, there’s nothing permanent. There is no truly existing self [T2]. Everything that we think exists, or does not exist, or both or neither — all these things are [co-]fabrications of [with] our mind. We [co-]fabricate them and then we become attached to our [co-]fabrications. But we don’t realize they are our own  [co-]fabrications. We think they are real, but basically, every single conception or clinging that we have is some kind of fanatical process. The Mahayana sutras teach emptiness, or shunyata, [it teaches the Union of the Two Truths] to lead us beyond all these extremes and fabrications [& non-fabrications] [beyond all extremes & middle].

When we talk about emptiness, something beyond fabrication, we immediately think of a state of being that has no function, like a couch potato or piece of stone, but that is absolutely not correct. It is not merely a negation, elimination, or denial. It is not like the exhaustion of a fire or the evaporation of water. It is full of function, and we call this function buddha activity, which is one aspect of buddha-nature. This buddha-nature has an aspect of uninterrupted wisdom. This is the difficulty, because as soon as we talk about wisdom, we think in terms of cognition and the senses and their sense objects. We are curious about how a buddha perceives things. But although Buddha-nature is seemingly a cognizer, it has no object, and therefore it cannot be a subject. Furthermore, it’s not inanimate, nor is it animate, in the sense of mind. This is why the Uttaratantra Shastra is really complementary to the Mahasandhi (Dzogchen) teachings, which always say that mind and wisdom are separate — the dualistic mind of subject and object is separate from the non-dual wisdom, which is not other than buddha-nature.

-- Dzongsar Khyentse Rinpoche
Via: Just Dharma Quotes

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Buddha-nature / U2T is just that naked empty-awareness / empty-interdependence that engages in all these inter-actions, worldly or dharmic

We must understand that Buddha-nature and its wisdom are inherent in our minds. It is extensively explained by many great scholars and masters, but it is very simple. It is just that awareness that engages in all these activities, worldly or dharmic. It is the one who thinks “I must do this, do that, go here or there,” or the scientists building planes and improving the world doing this and that. It is just that awareness engaging in all these activities and doing all these things that we must recognize.

  • If we ride the horse of self-grasping and merge the mind with self-grasping, we will only go down further and further into samsara — we will have to continue wandering in samsara.

  • But if we ride the horse of loving-kindness and compassion we will go more and more through the enlightened qualities of the Buddha; the nirmanakaya, then the sambhogakaya, then the dharmakaya — we will go up to complete enlightenment.

...

-- Garchen Rinpoche
from the book Mahamudra: EMAHO - How Amazing
Via: Just Dharma Quotes

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Buddha-nature / U2T means everything is primordially interdependent / non-dual / pure / liberated & empty

Buddha-nature is pure and free from all kinds of compounded phenomena, right from the beginning.

The ultimate true nature is always devoid of anything compounded (conditioned / fabricated), so it is said that defilements, karma, and their full ripening are like a cloud, etc. (Uttaratantra Shastra, Stanza 158)

Therefore, Buddha-nature is free from the three kinds of emotions: desire, aggression, and jealousy. It is free from the emotions of karmic formation, such as virtuous actions and non-virtuous actions. And it is free from the result of emotion, the five aggregates. Therefore, the emotions are like clouds.

The defilements are said to be like clouds, karma is likened to the experience in dreams, and the full ripening of karma and defilements—the aggregates—are likened to conjurations. (Uttaratantra Shastra, Stanza 159)

The nature of beings is primordially pure; that’s why we call it Buddha-nature. Although emotions are seemingly apparent and seemingly stubborn, seemingly like a second nature, they are never a second nature. They are like clouds—they are adventitious, and not a true part of you. This point is quite important. In Buddhism we always come to the conclusion that these emotions and defilements are temporary. When we’re looking at a gray cloudy sky, we might call it a cloudy sky, but it’s not really a cloudy sky. The clouds are never the sky. The clouds are temporary or adventitious.

-- Dzongsar Khyentse Rinpoche
Via: Just Dharma Quotes

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The true nature of Reality as it is, the Buddha-nature, is inconceivable, but we can get a good ‘preview’ / understanding: the inconceivable Union of the Two Truths: empty-interdependence, empty-awareness

We might still wonder, What is this enlightenment if it is not happiness or unhappiness? How does an enlightened being appear and function? How does it feel to discover our Buddha-nature? In Buddhist texts, when these questions are posed, the answer is usually that it’s beyond our conception, inexpressible. Many seem to have misunderstood this as a sly way of not answering the question. But actually that is the answer. Our logic, language, and symbols are so limited, we cannot even fully express something so mundane as the sense of relief; words are inadequate to fully transmit the total experience of relief to another person. If even quantum physicists find it difficult to find words to express their theories, then how can we expect to find a vocabulary for enlightenment? While we are caught in our current state, where only a limited amount of logic and language is used and where emotions still grip us, we can only imagine what it is like to be enlightened. But sometimes, with diligence and inferential logic, we can get a good approximation, just as when you see smoke coming from a mountain peak, you can make a calculated guess that there is a fire. Using what we have, we can begin to see and accept that obscurations are due to causes and conditions that can be manipulated and ultimately cleansed. Imagining the absence of our defiled emotions and negativity is the first step to understanding the nature of enlightenment.

-- Dzongsar Khyentse Rinpoche
from the book What Makes You Not a Buddhist
Via: Just Dharma Quotes

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The Buddha-nature is the natural [naked] state of our mind, the true nature of everything as it is here & now: the inconceivable Union of the Two Truths

There are two different ways in which we can understand the term “ordinary mind.”

  • One way is to not take control over anything and end up following our afflictions. When a thought of anger arises, we follow it; when greed arises, we lose control of ourselves to it. Similarly, we lose control of ourselves to our pride and jealousy.

  • Although we might think of this as our ordinary state of mind, it is not what we mean here. Here it does not mean losing control of ourselves to negative emotions. Instead, it means that we do not need to do anything at all to the essence of the mind itself. We do not need to alter this essence in any way. We do not have to worry about what we are thinking, what is pleasant, or what is painful. We can leave this mind as it is. If we try to alter the mind in any way, thoughts will arise. But if we do not do anything to it and let it rest easily, then it is unaltered.

The Kagyu masters of the past called this the ordinary mind, or the natural state. They called it this out of their experience. This ordinary mind itself is the dharma expanse and the essence of the buddhas; it is our Buddha-nature.

-- Thrangu Rinpoche
from the book Vivid Awareness: The Mind Instructions of Khenpo Gangshar
Via: Just Dharma Quotes

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How to: Directly recognizing our Buddha-nature (Union of the Two Truths [U2T], Union subject & object [U3S]) and attaining stability in it

There is no other way to reach enlightenment than by recognizing Buddha-nature and attaining stability in it. Buddhas of the past did that, and the present-day practitioners who will be the buddhas of the future will do so by recognizing their own nature and attaining stability in it. There is no other way. Nobody else can accomplish enlightenment for us or pull us into liberation. It is completely up to ourselves.

-- Tulku Urgyen Rinpoche
from the book Repeating the Words of the Buddha
Via: Just Dharma Quotes

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How to: Clearing the way for a potential direct perception of our Buddha-nature / Innate Wisdom / Union of the Two Truths, Union subject & object

Buddha-nature is pure, undefiled, unelaborated, unconditioned, transcending all concepts. It is not an object of dualistic thought and intellectual knowledge. It is, however, open to gnosis, intuition, the nondual apperception of intrinsic awareness itself, prior to or upstream of consciousness. Adventitious obscurations temporarily veil and, like clouds, obscure this pristine, sky-like, luminous fundamental nature or mind essence—also known as tathagatagarbha, Buddha-nature.

All conventional practices along the gradual path to liberation and enlightenment aim to uncover this innate wisdom by removing and dissolving the obscurations, revealing what has always been present. This is the relation between how things appear to be and how things actually are: in short, the two levels of truth, absolute and relative or conventional truth. According to these two truths, there are different levels of practice.

-- Nyoshul Khen Rinpoche
from the book Natural Great Perfection: Dzogchen Teachings And Vajra Songs
Via: Just Dharma Quotes

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How to: The true nature of everything / Buddha-nature / Union of the Two Truths is not fabricated by our efforts -- Gathering the two accumulations to transcend all obscurations in order to create the proper conditions for a potential direct perception of our Buddha-nature / Union of the Two Truths / Union of the three kayas

If our nature wasn’t already enlightened, we couldn’t awaken to it no matter how hard we tried. Buddha-nature cannot be fabricated. Our nature is primordially enlightened, but at present our ordinary body, speech and discursive thinking obscures it. The nature of our mind, Buddha-nature, is like space itself, but it is space obscured by clouds. The whole point of Dharma practice is to remove the clouds and allow the actualization of what already is – the awakened state of mind, the buddha nature. The nature of our mind is primordially pure, primordially enlightened. The way to remove our two obscurations is to train in conditioned virtue and the unconditioned training in original wakefulness – the two accumulations.

-- Tulku Urgyen Rinpoche
from the book As It Is, Vol. 2
Via: Just Dharma Quotes

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How to: Cleaning up the dust in order to create the proper conditions for a potential direct perception of our Buddha-nature / Innate Wisdom / Union of the Two Truths

You do not wash the cup, you wash the dirt; if you were to wash the cup, it would disappear completely. So, it is the dirt that is washable and has nothing at all to do with the cup.

This example is quite a good illustration of one of the most profound theories of the bodhisattvayana: we all have the potential to become Buddhas because we have Buddha-nature. The problem is we have yet to realise it.

-- Dzongsar Khyentse Rinpoche
from the book Not for Happiness: A Guide to the So-Called Preliminary Practices
Via: Just Dharma Quotes

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How to: Buddha-nature, the inconceivable Union of the Two Truths, is already present in everything; it is their true nature as it is here & now

Getting butter from milk is only possible because milk already contains cream. No one ever made butter by churning water. The prospector looks for gold in rocks and not in wood chips. Likewise, the quest for perfect enlightenment only makes sense because Buddha-nature is already present in every being. Without that nature, all efforts would be futile.

-- Jamgon Kongtrul Lodro Thaye
quoted in the book On the Path to Enlightenment: Heart Advice from the Great Tibetan Masters
Via: Just Dharma Quote

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How to: Cultivating the two Bodhicittas to transcend all obscurations in order to create the proper conditions for a potential direct perception of our Buddha-nature / Union of the Two Truths

It is not enough to intellectually understand the nature of mind. We have to get rid of the veils that obscure it, and the best way to do so is to generate the bodhichitta, the ‟mind of enlightenment,” which is the supreme intention to achieve enlightenment for the benefit of all beings. That is the only way to discover true enlightenment or, in other words, to become buddha.

-- 4th Shechen Gyaltsab
quoted in the book On the Path to Enlightenment: Heart Advice from the Great Tibetan Masters
Via: Just Dharma Quotes

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How to: Train in it again and again

We may be the type of person who need not depend on elaborate practices in order to stabilize rigpa, nonconceptual wakefulness. On the other hand, we may really need to make use of other practices to stabilize our understanding. If stabilizing rigpa were easy for everybody and they only had to do that and nothing else, then there would not have been much point in Marpa making Milarepa go through all the various trials and tribulations that he underwent.

The key point here is that if one can recognize rigpa directly, it is fine. But if this is difficult, then engage in the practices to gather accumulations and purify the obscurations in order to facilitate recognition of your buddha nature.

"Like the confusion in the dreams of one's sleep last night. Later on it will be difficult to practice in the bardo" (p. 63). We may have recognized the nature of mind when it was pointed out, but if we just leave it with that and think, "Last year I received the pointing-out instruction, the transmission of mind nature. That is enough. I've got it now", it is actually not enough. Why? Even though we may have recognized mind essence, aren't we still completely deluded at night while sleeping? When pleasant and unpleasant events occur in dreams, we either accept or reject, feel happy or afraid and so forth; in other words we are totally deluded. If that is the case right now, what will happen when we arrive at the bardo of dharmata?

As in our present dream state, we will not even remember the teachings, let alone remember to recognize mind essence. So there is not much chance for an unskilled practitioner to attain liberation during the bardo of dharmata.

It is not enough merely to recognize mind essence once or twice; we need to train in it again and again and become so thoroughly acquainted with it that we do not fall into confusion when meeting different kinds of experiences, even in the dream state.

-- Chokyi Nyima Rinpoche
The Bardo Guide Book

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We have to try to maintain awareness of our true Buddha-nature / Union of the Two Truths / Union subject & object

The recognition of our true State and the continuation of its presence really are:
-- the essence of all the paths,
-- the basis of all meditation,
-- the conclusion of all practices,
-- the pith of all the secret methods
-- and the key to all the deepest teachings.

This is why we have to try to maintain continuous presence without being distracted.

~ Chรถgyal Namkhai Norbu 

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Absolute bodhicitta is the direct insight into the nature of mind, the Buddha-nature, the Union of the Two Truths, the Union subject & object

Absolute bodhicitta is the direct insight into the nature of mind. Within absolute bodhicitta, or the absolutely awakened mind, there is no distinction between subject and object, self and other; all sentient beings are spontaneously recognized as perfect manifestation of Buddha-nature.

-- Mingyur Rinpoche
from the book The Joy of Living: Unlocking the Secret and Science of Happiness
Via: Just Dharma Quotes

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We are never separated from the Buddha-nature, the inconceivable Union of the Two Truths, whether we are aware of it or not, because it is simply the true nature of everything as it is here & now

The Buddha said that we are never separated from enlightenment. Even at the times we feel most stuck, we are never alienated from the awakened state. This is a revolutionary assertion. Even ordinary people like us with hangups and confusion have this mind of enlightenment called bodhicitta. The openness and warmth of bodhicitta is in fact our true nature and condition.

-- Pema Chรถdron
from the book The Places That Scare You: A Guide to Fearlessness in Difficult Times
Via: Just Dharma Quotes

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Mind’s ultimate nature: the unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Union of the Two Truths

Mind’s ultimate nature, emptiness endowed with vividness, [Union of the Two Truths]
I was told is the real Buddha.
Recognizing this should help me
Not to be stuck with thoughts of hierarchy.

Mind’s ultimate nature, its emptiness aspect, [2nd truth]
I was told is the real Dharma.
Recognizing this should help me
Not to be stuck with thoughts of political correctness.

Mind’s ultimate nature, its vivid aspect, [1st truth]
I was told is the real Sangha.
Recognizing this should help me
Not to be stuck with thoughts of equal rights.

One cannot disassociate emptiness from vividness. [Union of the Two Truths]
This inseparability I was told is the Guru.
Recognizing this should help me
Not to be stuck with depending on chauvinist lamas.

This nature of mind has never been stained by duality,
This stainlessness I was told is the deity.
Recognizing this should help me
Not to be stuck with the categories of “gender” or “culture.”

This nature of mind is spontaneously present.
That spontaneity I was told is the dakini aspect.
Recognizing this should help me
Not to be stuck with fear of being sued.

-- Dzongsar Khyentse Rinpoche
Via: Just Dharma Quotes

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The true face of our mind is Buddha-nature / Union of the Two Truths / Union subject & object

Behold and search your unborn mind (the true nature of your mind);
Seek not for satisfaction in samsara.
I attain all my knowledge through observing the mind within.

Thus all my thoughts become the teachings of dharma,
And apparent phenomena are all the books one needs.
Seeing the innate face of the self-mind is supreme,
How can common meditation match it?

He who realizes the nature of his own mind knows
That the mind itself is wisdom-awareness, (i.e. Union of awareness & emptiness, Union of the Two Truths)
And no longer makes the mistake of searching for Buddha from other sources.
In fact, Buddha cannot be found by searching,
So contemplate your own mind.
This is the highest teaching one can practice;
This very mind is the tathagatagarbha, Buddha-nature, the womb of the buddhas.

-- Milarepa
quoted in the book Benedict's Dharma: Buddhists Reflect on the Rule of Saint Benedict
Via: Just Dharma Quotes

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Everything, pure or impure, samsara or nirvana, comes from the true nature of the mind, the true nature of everything, the unborn unchanging unconditioned unceasing pristine Ground / Basis / Source, the inconceivable Union of the Two Truths

For most of us, our natural mind or Buddha-nature is obscured by the limited self-image created by habitual neuronal patterns – which, in themselves, are simply a reflection of the unlimited capacity of the mind to create any condition it chooses. Natural mind is capable of producing anything, even ignorance of its own nature. In other words, not recognizing natural mind is simply an example of the mind’s unlimited capacity to create whatever it wants. Whenever we feel fear, sadness, jealousy, desire, or any other emotion that contributes to our sense of vulnerability or weakness, we should give ourselves a nice pat on the back. We’ve just experienced the unlimited nature of the mind.

-- Mingyur Rinpoche
from the book The Joy of Living: Unlocking the Secret and Science of Happiness
Via: Just Dharma Quotes

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We can all become enlightened -- directly realise our true nature -- because this is the true nature of everything as it is here & now, our true nature as it is here & now, our actual Buddha-nature whatever we might be doing or not-doing, good or bad

There is no sentient being who cannot improve and become enlightened eventually. This is so because every sentient being has Buddha-nature, regardless of the realm that sentient being belongs to. Every sentient being is ultimately perfect.

-- Tai Situ Rinpoche
from the book Awakening the Sleeping Buddha
Via: Just Dharma Quote

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Result: The even state of all-pervading peace

Once one has realized the nature of things (the inconceivable Union of the Two Truths), one no longer hopes to attain Buddhahood, neither is one apprehensive that one might not obtain it. One simply remains in the even state of all-pervading peace in which all notions of subject and object have been freed in their own sphere.

-- Dilgo Khyentse Rinpoche
from the book Zurchungpa's Testament
Via: Just Dharma Quotes

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Seeing naked empty-awareness / empty-interdependence / Union subject & object

Rest at ease within the uncontrived nature of mind (its true nature, the Buddha-nature, the Ground / Basis / Source the inconceivable Union of the Two Truths).
By looking, nothing [inherently existing] is seen;
Seeing nothing [inherently existing] is actually to see naked awareness: (Primordial empty-awareness, Buddha-nature, the Ground / Basis / Source the inconceivable Union of the Two Truths).
That itself is Buddha Kuntu Zangpo.

-- Dudjom Rinpoche
from the book Wisdom Nectar: Dudjom Rinpoche's Heart Advice
Via: Just Dharma Quotes

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Our inherent nature

Our ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ, and the inherent nature of everything are the same. We can call this the unique true nature of Reality as it is / Ground / Suchness / Basis-of-all / Buddha-nature / Genuine-emptiness / Dharmata / Dharmadhatu ...

Note: Just to compare, for Ancient cultures in Greece, Tibet, and India this Ground / Basis of everything was the 4 or 5 elements: earth, water, fire, air, space and maybe consciousness. For physicists the true nature of Reality is the atoms, or subatomic particles, or the particles & forces in the Standard Model ... It means that everything is fundamentally composed of these; and that these are the Basis / Ground of everything. They are the only thing real / independent / uncomposed / unfabricated / unconditioned / inherent.

Back to our true nature from the Mahayana point of view: We can look at it ๐—ณ๐—ฟ๐—ผ๐—บ ๐˜๐—ต๐—ฒ ๐—ฝ๐—ผ๐—ถ๐—ป๐˜ ๐—ผ๐—ณ ๐˜ƒ๐—ถ๐—ฒ๐˜„ ๐—ผ๐—ณ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜๐˜€: then we say that everything is like a Union of being dependently co-arisen relatively functional appearances [T1] <==> but still empty of inherent existence [T2]. And vice versa, one aspect implies the other (<==>) [U2T]. This is called the dharmadhatu. That is the only thing that is inherent in all objects ...

Or we can look at it ๐—ณ๐—ฟ๐—ผ๐—บ ๐˜๐—ต๐—ฒ ๐—ฝ๐—ผ๐—ถ๐—ป๐˜ ๐—ผ๐—ณ ๐˜ƒ๐—ถ๐—ฒ๐˜„ ๐—ผ๐—ณ ๐—ผ๐˜‚๐—ฟ ๐—บ๐—ถ๐—ป๐—ฑ: then we say that our mind is like a Union of being primordially functional / luminous / cognizant / radiant / aware [T1] <==> but still empty of inherent existence [T2]. (or. autonome, radiant with no reference) And vice versa, one aspect implies the other (<==>) [U2T]. This is called our ๐—•๐˜‚๐—ฑ๐—ฑ๐—ต๐—ฎ-๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ, ๐—ผ๐—ฟ ๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น ๐—ป๐—ฎ๐—ธ๐—ฒ๐—ฑ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. That is the only thing that is inherent about our mind ...

In both cases, the inherent nature of everything -- subject / mind, relation / action / process, object / phenomena -- is expressed as the inconceivable ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ [U2T], the Union of the conventional and ultimate. Or the Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances, merely labelled/imputed by the mind [T1] <==> and emptiness of inherent existence [T2].

So this inherent nature is not 'something / like the 5 classical elements / or like a real mind', not 'nothing / total absence / a cosmic nothingness'. If we call this the Ground, then this Ground is not something different / separate from all of those appearances & functionalities; and still it is not the same. This inherent nature / Ground is simply the true nature of those appearances as pointed out by the concept of the Union of the Two Truths. That is the only thing that is 'autonome' / 'inherent' / unborn / unconditioned / unchanging / unceasing / pristine; everything else is conventional / relative / dependent / conditioned / ever-changing, impermanent, empty. That is the only thing that is worth being called the inherent nature / Ground / Basis.

One important point is that there is no Ground / Basis / Inherent nature / Primordial-awareness without its inseparable natural manifestations / appearances / functionalities. It is the true nature & dynamic of those ordinary manifestations of everyday life that are defined as the Ground / Basis. Nothing more. The ordinary and the ultimate are inseparable.

The problem we usually have is that we are looking for something extra-ordinary / different / separate from the ordinary as the ultimate / absolute, while it is simply just that: the true nature of the ordinary.

We call this 'inherent nature' but it is beyond being inherent or fabricated: This inherent nature / Ground is indescribable, inconceivable for our flawed conditioned conceptual dualistic ordinary mind. It has to be personally non-conceptually non-dualistically directly perceived / realised / experienced in the here & now. That is the goal of meditation.

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