Thursday, November 4, 2021

Comparing Mahamudra and Dzogchen - 149

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Comparing Mahamudra and Dzogchen [and Madhyamaka] - 149

(The essential meaning is identical: understanding and then directly perceiving / realising / experiencing the true nature of Reality as it / Suchness / Dharmata / Dharmadhatu / Genuine-emptiness / Buddha-nature: the Union of Ground and its inseparable manifestations; the inconceivable Union of the Two Truths about all dharmas [U2T], about the three spheres [U3S], about all opposites [Uopp], the Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

From: Comparing Mahamudra and Dzogchen
By Tulku Urgyen Rinpoche| September 11, 2020
https://www.lionsroar.com/comparing-mahamudra-and-dzogchen/

Tulku Urgyen Rinpoche (1920–1996) on
the differences between Mahamudra and Dzogchen — and the relationship between them.


[A. Same View / Ground, slightly different Path / adapted skillful means / training / focus, same Result / Fruition.]

  • In Mahamudra, you are introduced to mind and then you train with awareness. The practice is mixed with mind until reaching non-meditation. Then the practice is only rigpa, the ultimate view. In one-pointedness and simplicity, you exert lots of mental effort, through which fixation greatly reduces and obscurations are cast away. It is like peeling off different layers of corn; first one is peeled, then the next and the next.

  • In Dzogchen, from the very beginning you are introduced to non-meditation, non-distraction.

  • (Note: In Madhyamaka, you are introduced to logical reasonings pointing toward an understanding and then a direct realisation of the Union of the Two Truths about all dharmas [U2], the Union of the three spheres [U3S], the Union of opposites [Uopp], the Middle Way in everything.]

According to the words of Künkhyen Tsele Rinpoche, also called Tsele Natsok Rangdröl:

Mahamudra and Dzogchen [and Madhyamaka]
differ in words but not in meaning.
The only difference is that
Mahamudra stresses mindfulness [watching appearances to learn their true nature & dynamic]
while Dzogchen relaxes within awareness [watching the Ground / Mind to learn its true nature & dynamic].

(i.e. But, ultimately, since those two -- awareness & appearances, or subject & object -- are inseparable, both approaches converge toward watching the Relationship / Inseparability / Interdependence / co-dependence / co-emergence / co-evolution / co-ceasing / co-transcended / harmony / non-duality / Union of the two/three spheres [U3S / U2T-3S].)

  • Mahamudra stresses mainly mindfulness. “Mindfulness” or “presence of mind” means to apply mindfulness or watchfulness,

  • while Dzogchen relaxes into awareness; this is the mere difference.

  • As it is said, “In Dzogchen the ultimate view is to relax into awareness (as the Ground],” which refers to non-fixation, non-grasping—[to remain] in the continuity of non-grasping.

  • It is said in Mahamudra, “It is necessary to apply mindfulness.”

[In Mahamudra] you then train with appearances
by utilizing whichever of the six sense perceptions that occurs,
without keeping or discarding.
—Tsele Natsok Rangdröl

(i.e. In Mahamudra you “train with outer appearances of the five sense objects. Mahamudra stresses mainly mindfulness. “Mindfulness” or “presence of mind” means to apply mindfulness or watchfulness (watching appearances to learn their true nature & dynamic.)

  • In Dzogchen you “train with awareness [as the Ground]” and

  • in Mahamudra you “train with appearances.” The meaning of training with appearances is not inhibiting any experience. It is certain that forms will appear to your eyes and that sounds will appear to your ears; experience is unobstructed, intrinsic. To train means that whatever forms appear in your field of vision, however varied, just recognize the watcher; that is the training.

  • According to Dzogchen, awareness does not need to depend on external appearances. (i.e. It is self-awareness, awareness of the true nature of awareness itself. The subject & object are One. It is like the Ground (subject) watching / non-conceptually non-dualistically recognising the true nature & dynamic of the Ground (object). Union of the three spheres -- subject / mind, relation / actions, object / phenomena [U3S].)
    Simply remain in rigpa. Whatever appearance may occur—without trying to prohibit, inhibit, or encourage it—train in awareness itself. (i.e. It is self-awareness, awareness of the true nature of awareness itself. The subject & object are One. It is like the Ground (subject) watching / non-conceptually non-dualistically recognising the true nature & dynamic of the Ground (object). Union of the three spheres -- subject / mind, relation / actions, object / phenomena [U3S].)
    Here, “training” means developing a skill, becoming practiced, such as doing physical exercise. Similarly, students in school train by developing some skill, learning something.

  • According to the Mahamudra system, it is a little bit uncomfortable to train with appearances. There is a lot of talk about appearances in the beginning. However, without recognizing Awareness [Ground / Basis], there is no way to train with appearances [its inseparable manifestations] (because they are inseparable, in Union).
    After recognizing rigpa, you can train on appearances (objects) or experiences (relations / actions / processes), in that the experiencer (subject) is rigpa.

(i.e. So we can start by observing the subject / mind / awareness, or the objects / appearances / phenomena with equanimous mindfulness, but ultimately it is about observing the relationship between subject & object, their inseparability / unity / Union [U3S], their interdependence <==> and emptiness of inherent existence [U2T-3S]. Ultimately it is like a ‘pure non-dual subject / mind’ directly observing a ‘pure non-dual object / phenomena / world’. The three spheres -- subject / mind, relation / action and object / phenomena -- merge; they are directly perceived / experienced as non-dual / one (in the non-dual sense of those terms): Directly perceiving / realising / experiencing / abiding in the Union of the three spheres, or Union of the Two Truths about the three spheres [U3S / U2T-3S].)

(i.e. Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]:
The three spheres -- subject, relation / action, object -- for any type of relation / action -- are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)

  • In the other case, when training with awareness in Dzogchen, whatever (object) occurs as an experience (relation / action) is beyond benefit and harm. (i.e. It is beyond all dualities [Uopp / U2T-opp].)
    You abandon all appearances and only rest in rigpa (i.e. It is self-awareness, awareness of the true nature of awareness itself. The subject & object are One. It is like the Ground (subject) watching / non-conceptually non-dualistically recognising the true nature & dynamic of the Ground (object). Union of the three spheres -- subject / mind, relation / actions, object / phenomena [U3S].)
    Train in that.

(i.e. Union of the Ground and its manifestations, or Union of the Two Truths about the Ground and its inseparable manifestations [U2T-GM]: The Ground and its manifestations are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)

  • In Mahamudra, you train on appearances of the five sense objects. We have the five sense organs and the five external sense objects. Whichever of these may appear or be experienced, you look into the essence of that.
    You train in this way so that experience does not cause any harm. In the beginning, experiences may be harmful or unpleasant, meaning that uncomfortable sights, unpleasant sounds, and so forth will happen to a meditator. But the experiencer or perceiver of these experiences is the mind, without which there would be no experience, just as a stone or a piece of wood does not perceive anything. Without mind there is no experiencer, because all experience is personal experience. Once you acknowledge that experience is personal experience, you can train in that.

  • In Mahamudra, you train on experience without any delusion.
    In short, in Mahamudra you train with outer appearances (objects / phenomena),

  • and in Dzogchen you train with inner rigpa (subject / Mind).


[B. Ultimately the two paths / approaches converge toward a direct perception / realisation / experience of the Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of opposites [Uopp], the Middle Way in everything. ]

We can say it like this, but as a matter of fact,
appearances and rigpa (or subject & object) are a unity [inseparable / interdependent / in Union].
You don’t need to inhibit anything (i.e. no need to accept one and reject the other), because perceptions are beyond benefit and harm.
You do not have to block anything out; all appearances are beyond benefit and harm.

 (i.e. The Middle Way in everything: nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / subtract / not-do in absolute terms, just conventionally / relatively if it helps someone to get closer to the inconceivable / liberating Truths / U2T. Everything -- ex. apparent opposites, the three spheres, even the two truths -- is inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual, merely labelled / imputed by the mind <==> thus/because empty of inherent existence. In the non-dual sense of those terms: ex. not inherently existent, not completely non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not good / equal / pure / perfect / divine, not bad / unequal / impure / imperfect / ordinary, not both together, not neither; not this, not non-this, not both together, not neither; etc.)

In this way rigpa and appearances are a unity.

(i.e. Union of rigpa / subject <==> and appearances / objects.
-- Inseparability / Interdependence / Harmony / Non-duality / Union of the three spheres -- subject / actor / perceiver / knower / mind / rigpa, relation / action / perception / cognition, object / result / perceived / known / phenomena / appearances [U3S / U2T-3S].
-- Inseparability / Interdependence / Harmony / Non-duality / Union of the ‘Ground / Basis / Mind’ and ‘its manifestations / appearances / functionalities’. Union of the relative and absolute. [U2T]
-- Inseparability / Interdependence / Harmony / Non-duality / Union of the opposites in any duality / triad / quad / etc. [Uopp / U2T-opp])

In Mahamudra, when you remain in rigpa, without having any fixation or clinging toward any appearances that may occur  (i.e. It is self-awareness, awareness of the true nature of awareness itself. The subject & object are One. It is like the Ground (subject) watching / non-conceptually non-dualistically recognising the true nature & dynamic of the Ground (object). Union of the three spheres -- subject / mind, relation / actions, object / phenomena [U3S].), this is the first of the perceptions of the six collections of sensations. They occur, but you do not cling to this occurrence; instead, you train in this non-clinging. The six sense perceptions refer to form, sound, smell, taste, touch, and mental joys and sorrows. When we say the six collections, we have to take into account the various mental joys and sorrows, the five senses, and mental objects. We do not need to cast them away or abandon them. We don’t need to adopt or keep them either. We experience them without rejecting or accepting. (i.e. The Middle Way in everything: nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / subtract / not-do in absolute terms, just conventionally / relatively if it helps someone to get closer to the inconceivable / liberating Truths / U2T.)

  • Ordinary sentient beings, on the other hand, cling to perceptions; first they cling, and then they become attached. First there is the cognition or appearance that is called “holding something to be there.” One fixates on a perception. After that, there is attachment to whether it is good or bad. All sentient beings have clinging and attachment. For instance, if you have eyes, then a visual image is sure to appear, right? You perceive it. For example, you perceive a tape recorder and think, “Oh, this is a tape recorder.” 

  1. First, you think—that aspect is called “holding it to be there.” 

  2. After that, you discriminate, thinking, “Oh, it’s a good one.” 

  3. Then, in addition to fixation, you have attachment. Thinking it is not good is anger, and thinking “I don’t care” is stupidity. 

These three tie us to samsara.

  • A yogi practitioner has eyes and perceives things [T1 - appearance]. If you have eyes, you will have visual perception, unless your eyes are closed. Whoever has eyes will have visual perception, but whatever is perceived becomes empty perception [T2 - emptiness]. If you recognize the essence, then when forms appear, they become the unity of appearance and emptiness [U2T - Union of the Two Truths]. While appearing [T1], they are empty [T2]. While being empty [T2], these six collections do occur or manifest [T1]. Appearing and being empty occur as a unity [U2T]. The word “unity” has great significance. Don’t divide appearances as being there and awareness as being here. Let appearance [object] and awareness [subject] be indivisible [U3S]; this is what the Kagyüpas teach.

    • To divide appearances [object] as being there and mind [subject] as being here is what sentient beings do. 

    • Practitioners, however, do not divide these two, thinking appearances are there and mind is here. They practice the unity of appearance (object) and mind (subject), which is the meaning of “one taste.” (i.e. Union of the three spheres [U3S].) That is the reason why things become smooth, easy for the practitioner; without that, there would be no way to attain ease.

Here, you train without keeping or discarding. 

 (i.e. The Middle Way in everything: nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / subtract / not-do in absolute terms, just conventionally / relatively if it helps someone to get closer to the inconceivable / liberating Truths / U2T. Everything -- ex. apparent opposites, the three spheres, even the two truths -- is inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual, merely labelled / imputed by the mind <==> thus/because empty of inherent existence. In the non-dual sense of those terms: ex. not inherently existent, not completely non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not good / equal / pure / perfect / divine, not bad / unequal / impure / imperfect / ordinary, not both together, not neither; not this, not non-this, not both together, not neither; etc.)

(i.e. Union of opposites [Uopp] / Union of the Two Truths about the opposites in any duality / triad / quad / etc. [U2T-opp]: The apparent opposites in any duality / triad / quad / etc. are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)

This means that the training you develop is not in the realm of [dualistic] conceptual mind—it is beyond [dualistic] conceptual mind. To bring onto the path means that you mingle the practice with the path of action, the daily activities, without losing the continuity. If the continuity is lost, then you have not brought the practice onto the path.

Finally, you train in appearance and emptiness as a unity [U2T].
Thus, though there is a difference in terminology,
the essential meaning is identical [in both Mahamudra and Dzogchen] [and in Madhyamaka].
—Tsele Natsok Rangdröl

(i.e. Finally, in the three -- Dzogchen, Mahamudra, Madhyamaka -- you train in
-- the Inseparability / Interdependence / Harmony / Non-duality / Union of Two Truths about all dharmas [U2T-all],
-- the Union of the three spheres -- subject, relation / action, object -- [U3S / U2T-3S],
-- the Union of the opposites in any duality / triad / quad / etc. [Uopp / U2T-opp],
-- the Middle Way without any acceptation or rejection in absolute terms,
-- freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma.
--
The true nature of everything is directly perceived as  an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> and/thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent. And vice versa. One aspect / truth implies the other (<==>) [U2T / U2T-3S / U2T-opp].
--
Everything is perceived as
-- not inherently existent, not completely non-existent, not both together, not neither - and there is no fifth [tetralemma];
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither - and there is no fifth [tetralemma];
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither - and there is no fifth [tetralemma];
-- not this, not non-this, not both together, not neither, for any ‘this’ - and there is no fifth [tetralemma]; etc.
--
All of this also applies to the two truths themselves. [U2T-2T])


[C. The three inseparable qualities of the Ground / Mind -- We find the same concepts in Dzogchen, Mahamudra and Madhyamaka; in the same sequence]

[SEQUENCE:] To develop training on appearances [T1 / nature] comes after being introduced to emptiness [T2 / essence] (and then their Union / U2T / compassionate energy / dynamism). This is according to the Mahamudra system. You should recognize the four parts without three. Then, in all the paths of action, daily activities, no matter which of the six sense perceptions you experience—since they are self-occurring and self-liberated—you will be able to develop the training, the power of training.

A mother bird will train her babies to fly. Although they do not have the power to fly when they are very small, their father and mother will fly with them and show the chicks how to do it. Then the baby birds will train in the skill. When they are able to fly properly by themselves, they will separate from their parents. When we say training the skill, if you have not first been introduced to what you should train in, then there is no skill to develop. Once you have been introduced to and have recognized mind nature as primordially empty and rootless—that which is empty since the beginning and is free from any basis—then you can train in that recognition.

This is different from just imagining things to be empty and meditating, cultivating that. If you train in that way, it becomes like the mountain stream frozen by the ice-cold wind. Water is uninterruptedly flowing and naturally free. But, when the freezing wind comes in the wintertime, the water becomes stiff and solid. Likewise, if you have not recognized mind nature, there is no skill to develop. You should train in the expression, in the manifestation.

  • In the Mahamudra system, they talk about essence [T2], manifestation [T1], and expression [U2T].
    The essence is unborn [T2], the manifestation is unobstructed [T1], and the expression is manifold appearances [U2T].

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is: 1) essence [T2 - emptiness of inherent existence / primordial purity / Dharmakaya], 2) nature [T1 - conventionally dependently co-arisen relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence / Sambhogakaya], 3) compassionate energy / dynamism [U2T - the Inseparability / Union of essence & nature / the Union of the Two Truths / Nirmanakaya].)

  • In our tradition, we talk about the essence [T2], nature [T1], and capacity [U2T].
    The essence is empty [T2], the nature is cognizant [T1], and the capacity is all-pervasive [U2T].

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is: 1) essence [T2 - emptiness of inherent existence / primordial purity / Dharmakaya], 2) nature [T1 - conventionally dependently co-arisen relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence / Sambhogakaya], 3) compassionate energy / dynamism [U2T - the Inseparability / Union of essence & nature / the Union of the Two Truths / Nirmanakaya].)

These are the [three inseparable pure] dharmakaya, sambhogakaya, and nirmanakaya.

(i.e. When perceived with direct wisdom, Reality as it is is perceived as the Inseparability / Union of the three pure kayas [U3K], inseparable pure body, speech & mind.)

(i.e. Union of the three kayas [U3K] / Union of the Two Truths about the three kayas [U2T-3K]:
The three kayas -- dharmakaya, sambhogakaya, nirmanakaya -- are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)

  • On the other hand, Mahamudra terminology refers to unborn essence [T2], unobstructed manifestation [T1], and manifold expression [U2T].

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is: 1) essence [T2 - emptiness of inherent existence / primordial purity / Dharmakaya], 2) nature [T1 - conventionally dependently co-arisen relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence / Sambhogakaya], 3) compassionate energy / dynamism [U2T - the Inseparability / Union of essence & nature / the Union of the Two Truths / Nirmanakaya].)

(Quote: Being aware of thoughts (sense objects) as they arise ~ Kalu Rinpoche

.
(i.e. Résumé: In Mahamudra you “train with appearances of the five sense objects (outer, inner and between). Mahamudra stresses mainly mindfulness. “Mindfulness” or “presence of mind” means to apply mindfulness or watchfulness (watching appearances -- the three spheres: subject, relation / action, object -- to learn their true nature & dynamic: the Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of opposites [Uopp], the three inseparable qualities of the Ground, the three inseparable kayas [U3K], the mIddle Way ...)
.
[Example with thoughts:] “When you meditate, do not try to have good thoughts, do not try to keep away bad thoughts, do not try to stop thoughts, and do not try to go after them. Rather, rest in a state of being aware of the thoughts as they arise. This way, when bad thoughts arise, they arise out of the emptiness of mind and fall back into the emptiness of mind. The same is true for good thoughts.
.
[Example with emotions:] This same process of examination can be applied to the many other traps of personality and physiology. For instance, are your emotions of desire and anger coming from the same mind, or from different minds? 

.

[Examples with other sense objects:] And, as to the sounds, tastes, sights, smells, and sensory experiences which can be so pleasing or displeasing to you, are these coming from the same mind, or from different minds?
.
When you take the time to thoroughly examine such issues, you will eventually come to conclusions that help formulate later stages of realization. 

.
[1. T2: Essence / emptiness of the three spheres -- subject / mind, relation / action, object / phenomena --:] In realizing the inherent emptiness of all reality (objects), you will realize that the essence of the mind (subject) (which is also empty) pervades all things (of the three spheres); as such, it is the seat of dharmakaya

.
[2. T1: Nature / appearance & functionality of the three spheres:] When you recognize that the clarity of the mind (subject) is also its natural state of being (of the three spheres), you will realize that clarity as such is the seat of sambhogakaya. For a buddha, who rests in natural liberation in dharmakaya, the clarity of mind, the seat of sambhogakaya, allows knowledge of the three times of past, present, and future (the three times). 

.
[3. U2T: Compassionate energy / dynamism / inseparability of the two aspects / truths [U2T] about the three spheres:] In recognizing that the many thoughts (objects) that arise in the mind (subject) are essentially unimpeded, you will realize that unimpededness as such (of the three spheres) is the seat of nirmanakaya. It is wholly because of the unimpededness of pure mind that buddhas manifest in forms of ordinary and supreme incarnations in the nirmanakaya state in order to benefit all sentient beings.”

.
– Kalu Rinpoche, from the book "Gently Whispered: Oral Teachings by the Very Venerable Kalu Rinpoche"


For Mahamudra -- See also: 

Fruition Mahamudra -- Third Jamgön Kongtrül Rinpoche - in The true nature of Reality - Trikaya - 016
https://www.gilehtblog.com/2020/11/the-true-nature-of-reality.html 

The Vow of Mahamudra, 3rd Karmapa - 042
https://www.gilehtblog.com/2020/12/vowmahamudra.html 

Essential Mahamudra Verse - Maitripa - 057
https://www.gilehtblog.com/2021/01/essential-mahamudra-verse.html

Summary of Mahamudra - Naropa - 061
https://www.gilehtblog.com/2021/01/summary-of-mahamudra.html 

Mahamudra Pith instructions - Tilopa - 062
https://www.gilehtblog.com/2021/01/pith-instructions-tilopa.html 

Pointing Out Ordinary Mind - Dzogchen Ponlop - 072
https://www.gilehtblog.com/2021/02/pointing-out-ordinary-mind.html

[SEQUENCE:] First, you are introduced to the unborn essence as being the empty essence [T2].
Afterward, you train in order to develop skill during perceptions, the unobstructed experience [T1].
(i.e. And then their Union [U2T].)


[D. The primordial true nature of everything in both samsara & nirvana -- subject, relation / action, object -- is the Union of the Two Truths [U2T / U3S / Uopp], whether we are aware of it, or ignorant of it.]

Appearance [T1] and emptiness [T2] have to be a unity [U2T],
since the very beginning of primordial time.

(i.e. The primordial true nature of everything in both samsara & nirvana, pure or impure, whether we are aware of it or not: is the inconceivable U2T / U3S / Uopp / Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

(i.e. The true nature of everything  both samsara & nirvana, of the three inseparable spheres -- subject / mind, relation / action, object / phenomena -- pure or impure: inseparable manifestations of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the Inconceivable Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent; the inconceivable Union of the Two Truths [U2T] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

(i.e. Union of the Two Truths about all dharmas [U2T-all]: All dharmas (in both samsara & nirvana) are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).>
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)

(i.e. PRIMORDIAL: So it is not like ‘emptiness’ existed first, and then later ‘appearances’ emerged from emptiness; or vice versa.
These two truths -- dependently co-arisen relatively functional appearances and emptiness of inherent existence -- are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual (in the non-dual sense of those terms) <==> thus themselves empty of inherent existence. [U2T-2T]. So we cannot reduce Reality as it is to only appearances & functionalities (naïve realism), not to mere emptiness (nihilism), nor to both of them together (dualism), nor to neither of them (monism / oneness). We should not grasp at either of them as the ultimate Reality / Ground / Basis, not at both of them together, nor at neither of them. The ultimate Ground / Basis / Reality is their inconceivable Union. And that is just a finger pointing at the moon, not the moon itself.)

(i.e. Union of the Two Truths about the two truths themselves [U2T-2T]: The two truths themselves are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limitations, beyond all conditioning / karma.)

  • The Dzogchen teachings refer to this as the unity [Union] of primordial purity [T2] and spontaneous presence [T1] [U2T].

This is how it is from the very beginning. It is not something that we have to put together. It is impossible to make a temporary unity of these two. Since primordial time, primordial purity and spontaneous presence have been inseparably united.

  1. Through Trekchö (recognizing that your own essence is primordial purity)
    you understand the view of primordial purity [T2].

  2. Through Tögal (recognizing that the nature is spontaneous presence)
    you realize that spontaneous presence is self-display [T1].

  3. [The we have the unity [Union] of Trekchö and Tögal] [U2T] (from Dzogchen Key Points - Tulku Urgyen Rinpoche)

Neither of these [T1 & T2] has any self-nature [U2T-2T]. The spontaneous presence [T1] does not have any self-nature; you cannot take hold of the deities. No matter how much you beat them with a stick, they would never feel any pain. Just joking! Appearances do manifest as deities and you can see them [T1], but you cannot take hold of them [T2] with your hand in any way whatsoever, nor can the four elements harm them. They are like forms of rainbow light. That is the meaning of spontaneous presence [T1]. When this understanding takes place in the yogi’s mind, then he or she becomes at ease without any troubles. Practitioners never become more and more depressed, more and more narrow-minded, because they understand things as they are.

  • Since the very beginning, appearance and existence are of the same nature as the three kayas.
    This reference to the three kayas means that the essence is free from constructs.
    --
    The essence is empty [T2], the nature is cognizant [T1], and the capacity is unity [U2T] — this is how awareness (subject / mind) is.

(i.e. The primordial true nature of the subject / mind / awareness or of the pure body, speech & mind (5 aggregates) of a Buddha (inseparable three kayas): is the inconceivable U2T / U3S / Uopp / Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

(i.e. The true nature of subject / awareness; or of the pure body, speech & mind (5 aggregates) of a Buddha (inseparable three kayas): inseparable manifestation of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the Inconceivable Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent; the inconceivable Union of the Two Truths [U2T] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. But we perceive it as an ever-present awareness.)

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is: 1) essence [T2 - emptiness of inherent existence / primordial purity / Dharmakaya], 2) nature [T1 - conventionally dependently co-arisen relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence / Sambhogakaya], 3) compassionate energy / dynamism [U2T - the Inseparability / Union of essence & nature / the Union of the Two Truths / Nirmanakaya].)

  • Sentient beings’ (objects / appearances) essence is also empty [T2], their nature is luminous or cognizant [T1], and their capacity is unity [U2T].

(i.e. The primordial true nature of objects / phenomena / appearances / functionalities or of the impure body, speech & mind (5 aggregates) of ordinary sentient being: is the inconceivable U2T / U3S / Uopp / Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

(i.e. The true nature of objects / appearances  -- and relations / actions / processes; or of the impure ordinary body, speech & mind (5 aggregates) of sentient beings: inseparable manifestations of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the Inconceivable Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent; the inconceivable Union of the Two Truths [U2T] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. But we perceive them as external independent objects and relations / actions.)

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is: 1) essence [T2 - emptiness of inherent existence / primordial purity / Dharmakaya], 2) nature [T1 - conventionally dependently co-arisen relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence / Sambhogakaya], 3) compassionate energy / dynamism [U2T - the Inseparability / Union of essence & nature / the Union of the Two Truths / Nirmanakaya].)

  • Guru Rinpoche explains what is called
    the “unity [U2T] of emptiness [T2] and cognizance [T1] suffused with awareness.

(i.e. The primordial true nature of someone who is aware of it, or of the pure body, speech & mind (5 aggregates) of a Buddha (inseparable three kayas); the same U2T / U3S / Uopp but with a touch of awareness / correct seeing)

(i.e. The true nature of one who is aware of this: Yogi living with full awareness of the inconceivable non-conceptual non-dualistic true nature of Reality as it is, with awareness of the Union of the Two Truths about all dharmas [U2T-all], awareness of the Union of the three spheres [U3S / U2T-3S], awareness of the Union of opposites [Uopp / U2T-opp], awareness of the Middle Way free from acceptations & rejection in absolute terms, free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. Note: ‘free from’ means ‘not slave to’ / ’not grasping’ / ‘not being fooled by’; it doesn’t mean ‘to reject / negate / abandon / eliminate / be-without’.)

(i.e. Awareness of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the inconceivable Union of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2]; Union of the Two Truths [U2T].)

(i.e. The true nature of subject / awareness; or of the pure body, speech & mind (5 aggregates) of a Buddha (inseparable three kayas): inseparable manifestation of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the Inconceivable Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent; the inconceivable Union of the Two Truths [U2T] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. But we perceive it as an ever-present awareness.)

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is: 1) essence [T2 - emptiness of inherent existence / primordial purity / Dharmakaya], 2) nature [T1 - conventionally dependently co-arisen relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence / Sambhogakaya], 3) compassionate energy / dynamism [U2T - the Inseparability / Union of essence & nature / the Union of the Two Truths / Nirmanakaya].)

  • Luminosity [T1] and emptiness [T2] have been a unity [U2T] since primordial time.

(i.e. The primordial true nature of everything in both samsara & nirvana, pure or impure, whether we are aware of it or not: is the inconceivable U2T / U3S / Uopp / Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

(i.e. The true nature of everything  both samsara & nirvana, of the three inseparable spheres -- subject / mind, relation / action, object / phenomena -- pure or impure: inseparable manifestations of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the Inconceivable Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent; the inconceivable Union of the Two Truths [U2T] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is: 1) essence [T2 - emptiness of inherent existence / primordial purity / Dharmakaya], 2) nature [T1 - conventionally dependently co-arisen relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence / Sambhogakaya], 3) compassionate energy / dynamism [U2T - the Inseparability / Union of essence & nature / the Union of the Two Truths / Nirmanakaya].)

  • In the case of sentient beings, this unity is suffused with ignorance.
    All sentient beings have empty cognizance, because they are pervaded by sugatagarbha.
    Yet they are suffused with ignorance; they are
    the unity [U2T] of empty [T2] cognizance [T1] suffused with ignorance.

(i.e. The primordial true nature of someone who is not aware / ignorant of it, or of the impure body, speech & mind (5 aggregates) of ordinary sentient beings; the same U2T / U3S / Uopp but with a touch of ignorance / false seeing)

(i.e. The true nature of one who is not aware of this: Ordinary sentient beings living with ignorance of the true nature of Reality as it is, with ignorance of the Union of the Two Truths about all dharmas [U2T-all], about the three spheres [U3S / U2T-3S], about opposites [Uopp / U2T-opp]. -- But still an inseparable part of it.)

(i.e. Ignorance of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the inconceivable Union of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2]; Union of the Two Truths [U2T].)

(i.e. The true nature of objects / appearances  -- and relations / actions / processes; or of the impure body, speech & mind (5 aggregates) of sentient beings: inseparable manifestations of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the Inconceivable Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent; the inconceivable Union of the Two Truths [U2T] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. But we perceive them as external independent objects and relations / actions.)

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is: 1) essence [T2 - emptiness of inherent existence / primordial purity / Dharmakaya], 2) nature [T1 - conventionally dependently co-arisen relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence / Sambhogakaya], 3) compassionate energy / dynamism [U2T - the Inseparability / Union of essence & nature / the Union of the Two Truths / Nirmanakaya].)

That is how a sentient being is, whereas the yogi or practitioner experiences empty luminosity with the core of awareness. 


[E. What is True Mind / our inherent nature? A Mind fully spontaneously non-conceptually non-dualistically directly aware of its own pure primordial true nature & dynamic. Where subject & object & action merge into one unique inconceivable Ground / Suchness / U2T / U3S / Uopp.]

Think carefully about this line, as everything is contained in the phrase
“[Inseparable - U2T] Empty [T2] cognizance [T1] suffused with awareness.

If a person asks you, “How is mind? WHAT IS MIND? Tell me briefly.”

Then you can say,
“It [Mind] is the unity [U2T] of emptiness [T2] and cognizance [T1] suffused with awareness.”

(i.e. The primordial true nature of someone who is aware of it, or of the pure body, speech & mind (5 aggregates) of a Buddha (inseparable three kayas); the same U2T / U3S / Uopp but with a touch of awareness / correct seeing)

(i.e. The true nature of one who is aware of this: Yogi living with full awareness of the inconceivable non-conceptual non-dualistic true nature of Reality as it is, with awareness of the Union of the Two Truths about all dharmas [U2T-all], awareness of the Union of the three spheres [U3S / U2T-3S], awareness of the Union of opposites [Uopp / U2T-opp], awareness of the Middle Way free from acceptations & rejection in absolute terms, free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. Note: ‘free from’ means ‘not slave to’ / ’not grasping’ / ‘not being fooled by’; it doesn’t mean ‘to reject / negate / abandon / eliminate / be-without’.)

(i.e. Awareness of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the inconceivable Union of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2]; Union of the Two Truths [U2T].)

(i.e. The true nature of subject / awareness; or of the pure body, speech & mind (5 aggregates) of a Buddha (inseparable three kayas): inseparable manifestation of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the Inconceivable Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent; the inconceivable Union of the Two Truths [U2T] -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. But we perceive it as an ever-present awareness.)

Mind is complete within that sentence. 

  1. Its essence is empty [T2];

  2. its nature is cognizant [T1]. 

  3. Its capacity is that these two cannot be taken apart. [i.e. Inseparability / Interdependence / Harmony / Non-duality / Union of the Two Truths [U2T].)

(i.e. The three inseparable qualities of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground / Mind / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine emptiness / Primordial-awareness / True nature of Reality as it is: 1) essence [T2 - emptiness of inherent existence / primordial purity / Dharmakaya], 2) nature [T1 - conventionally dependently co-arisen relatively functional ever-changing impermanent appearances & functionalities / spontaneous presence / Sambhogakaya], 3) compassionate energy / dynamism [U2T - the Inseparability / Union of essence & nature / the Union of the Two Truths / Nirmanakaya].)

That is the meaning of unity, impossible to separate.
The emptiness [T2] and luminosity [T1] cannot be divided [U2T], right?
[1.] That is the state of affairs in all beings (of everything in both samsara & nirvana, pure or impure) (i.e. This is the Ultimate Truth / Perspective: correct seeing, the way things really are - U2T),
[2.] yet they do not experience it (i.e. This is the Conventional  Truth / Perspective: false seeing, the way things appear - T1).
[3.] (i.e. These two are inseparable. So it is not about accepting one while rejecting the other.)


[F. Living with or without awareness of the true nature of Reality as it is, of our inherent nature, of the Ground and its inseparable manifestations: U2T / U3S / Uopp / Middle Way. With wisdom or ignorance.]

As is stated in the Mahaprajnaparamita: 

“Transcendental knowledge (prajnaparamita) is inexpressible, inconceivable, indescribable, nonarising, and unceasing—the essence of space itself. It is the experience of individual cognizance, self-cognizant wakefulness or wisdom.” 

  • In the case of sentient beings, it is the experience of an individual ignorance,

(i.e. The conceptual dualistic indirect experience of someone who is not aware / ignorant of it, with impure body, speech & mind (5 aggregates); the same U2T / U3S / Uopp but with a touch of ignorance / false seeing.)

(i.e. The conceptual dualistic indirect experience of one who is not aware of this: Ordinary sentient beings living with ignorance of the true nature of Reality as it is, with ignorance of the Union of the Two Truths about all dharmas [U2T-all], about the three spheres [U3S / U2T-3S], about opposites [Uopp / U2T-opp]. -- But still an inseparable part of it.)

(i.e. Ignorance of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the inconceivable Union of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2]; Union of the Two Truths [U2T].)

  • but for yogi it is the [direct experience of the] unity [Union] of emptiness [T2] and luminosity [T1] [U2T] suffused with awareness.

(i.e. The non-conceptual non-dualistic direct experience of someone who is aware of it, with pure body, speech & mind (5 aggregates) of a Buddha (inseparable three kayas); the same U2T / U3S / Uopp but with a touch of awareness / correct seeing.)

(i.e. The non-conceptual non-dualistic direct experience of one who is aware of this: Yogi living with full awareness of the inconceivable non-conceptual non-dualistic true nature of Reality as it is, with awareness of the Union of the Two Truths about all dharmas [U2T-all], awareness of the Union of the three spheres [U3S / U2T-3S], awareness of the Union of opposites [Uopp / U2T-opp], awareness of the Middle Way free from acceptations & rejection in absolute terms, free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. Note: ‘free from’ means ‘not slave to’ / ’not grasping’ / ‘not being fooled by’; it doesn’t mean ‘to reject / negate / abandon / eliminate / be-without’.)

(i.e. Awareness of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the inconceivable Union of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2]; Union of the Two Truths [U2T].)

The wisdom, yeshe, refers to the cognizant aspect, namely rigpa.

  • Sentient beings are of the ignorant aspect.
    Therefore, sentient beings are described as emptiness and luminosity suffused with ignorance.”

(i.e. The conceptual dualistic indirect experience of someone who is not aware / ignorant of it, with impure body, speech & mind (5 aggregates); the same U2T / U3S / Uopp but with a touch of ignorance / false seeing.)

(i.e. The conceptual dualistic indirect experience of one who is not aware of this: Ordinary sentient beings living with ignorance of the true nature of Reality as it is, with ignorance of the Union of the Two Truths about all dharmas [U2T-all], about the three spheres [U3S / U2T-3S], about opposites [Uopp / U2T-opp]. -- But still an inseparable part of it.)

(i.e. Ignorance of the unique unborn / unchanging / unconditioned / unceasing / pristine Ground: the inconceivable Union of conventionally dependently co-arisen relatively functional ever-changing impermanent appearances, merely labelled / imputed / conceptualised by the mind in dependence of its conditioning / karma, not completely non-existent -- ex. appearances & functionalities / luminosity / clarity / cognizance / awareness of the mind [T1] <==> and emptiness of inherent existence [T2]; Union of the Two Truths [U2T].)

In the Kham region of Tibet, there is a saying: “Tell all, like a sack turned inside out.” You have a sack in which you keep things. You then pour them out and turn the sack completely inside out, so nothing is left behind; everything is emptied out. Likewise, in this statement, Guru Rinpoche has turned his sack inside out; he has completely disclosed everything.
It is the unity [Union] of cognizance and emptiness. [i.e. Union of the Two Truths - U2T]
Since the very beginning, it is cognizant and empty; these two are a unity. 

The yogi is suffused with awareness, cognizance.
Rigpa means “knowing.”
All sentient beings are suffused with ignorance. 

In this statement, the essential meaning of one hundred lines is contained.
It is complete; Guru Rinpoche has turned his sack inside out.

Hasn’t he? Didn’t he completely lay it bare?


(i.e. Version 2021-11-27: 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 (physica, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
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 / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)


Quotes

[𝕀ℕ𝕊𝔼ℙ𝔸ℝ𝔸𝔹𝕃𝔼] 𝔼𝕄ℙ𝕋𝕀ℕ𝔼𝕊𝕊 𝔸ℕ𝔻 𝕃𝕌𝕄𝕀ℕ𝕆𝕊𝕀𝕋𝕐

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[The three inseparable qualities of the Ground: essence, nature, compassionate energy / dynamism; or inseparable three kayas:]

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𝗘𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 [𝗧𝟮 - 𝗲𝘀𝘀𝗲𝗻𝗰𝗲] 𝗮𝗻𝗱 𝗹𝘂𝗺𝗶𝗻𝗼𝘀𝗶𝘁𝘆 [𝗧𝟭 - 𝗻𝗮𝘁𝘂𝗿𝗲] 𝗮𝗿𝗲 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗹𝗲 [𝗨𝟮𝗧 - 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻𝗮𝘁𝗲 𝗲𝗻𝗲𝗿𝗴𝘆]

Emptiness is luminous - and luminosity is empty. 

(𝘪.𝘦. 𝘖𝘯𝘦 𝘢𝘴𝘱𝘦𝘤𝘵 / 𝘵𝘳𝘶𝘵𝘩 𝘪𝘮𝘱𝘭𝘪𝘦𝘴 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 (<==>). 

𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴. [𝘜2𝘛])

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In Dzogchen this fundamental reality is said to 𝗵𝗮𝘃𝗲 𝗮 𝗰𝗮𝗽𝗮𝗰𝗶𝘁𝘆 𝗼𝗿 𝗲𝗻𝗲𝗿𝗴𝘆 (𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻𝗮𝘁𝗲 𝗲𝗻𝗲𝗿𝗴𝘆) (tsal) expressed as the unceasing manifestation of phenomena (nirmanakaya) - the endless arising and passing away of countless luminous worlds and beings - all essentially empty but existing as a passing play of light. 

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(𝘪.𝘦. 𝘛𝘩𝘦 𝘦𝘯𝘦𝘳𝘨𝘺 𝘢𝘵 𝘵𝘩𝘦 𝘴𝘰𝘶𝘳𝘤𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘸𝘩𝘰𝘭𝘦 𝘶𝘯𝘪𝘷𝘦𝘳𝘴𝘦: 𝘈𝘭𝘭 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴 / 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 / 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭𝘪𝘵𝘪𝘦𝘴 / 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘸𝘰𝘳𝘭𝘥𝘴 -- 𝘴𝘶𝘣𝘫𝘦𝘤𝘵, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘤𝘵𝘪𝘰𝘯, 𝘰𝘣𝘫𝘦𝘤𝘵 -- 𝘤𝘰𝘮𝘦 𝘧𝘳𝘰𝘮 𝘵𝘩𝘪𝘴 𝘤𝘰𝘮𝘱𝘢𝘴𝘴𝘪𝘰𝘯𝘢𝘵𝘦 𝘦𝘯𝘦𝘳𝘨𝘺 - 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛]. 𝘛𝘩𝘪𝘴 𝘪𝘴 𝘤𝘢𝘭𝘭𝘦𝘥: 𝘯𝘪𝘳𝘮𝘢𝘯𝘢𝘬𝘢𝘺𝘢. 𝘌𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘴 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘜2𝘛 𝘢𝘯𝘥 𝘪𝘵𝘴 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴.)

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𝗣𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮 𝗮𝗿𝗶𝘀𝗲 𝗮𝘀 𝗮 𝗱𝗶𝘀𝗽𝗹𝗮𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗯𝗮𝘀𝗶𝘀 𝗼𝗳 𝗮𝗹𝗹 (kunzhi), 

- 𝗮𝘀 𝘁𝗵𝗲 𝗻𝗼𝗻-𝗱𝘂𝗮𝗹 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝗲𝗺𝗽𝘁𝘆 𝗹𝘂𝗺𝗶𝗻𝗼𝘀𝗶𝘁𝘆.

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(𝘪.𝘦. 𝘌𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘴 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘶𝘯𝘣𝘰𝘳𝘯 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘱𝘳𝘪𝘴𝘵𝘪𝘯𝘦 𝘯𝘰𝘯-𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴-𝘰𝘧-𝘢𝘭𝘭 / 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘋𝘩𝘢𝘳𝘮𝘢𝘵𝘢 / 𝘋𝘩𝘢𝘳𝘮𝘢𝘥𝘩𝘢𝘵𝘶 / 𝘉𝘶𝘥𝘥𝘩𝘢-𝘯𝘢𝘵𝘶𝘳𝘦 / 𝘎𝘦𝘯𝘶𝘪𝘯𝘦 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘔𝘪𝘥𝘥𝘭𝘦 𝘞𝘢𝘺 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘭𝘪𝘮𝘪𝘵𝘴, 𝘧𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢, 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛]. 

𝘛𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 𝘯𝘦𝘦𝘥 𝘧𝘰𝘳 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 𝘦𝘭𝘴𝘦 𝘵𝘰 𝘦𝘹𝘱𝘭𝘢𝘪𝘯 𝘵𝘩𝘦 𝘦𝘮𝘦𝘳𝘨𝘦𝘯𝘤𝘦 𝘰𝘧 𝘸𝘩𝘰𝘭𝘦 𝘶𝘯𝘪𝘷𝘦𝘳𝘴𝘦 𝘵𝘩𝘢𝘯 𝘵𝘩𝘪𝘴 𝘤𝘰𝘮𝘱𝘢𝘴𝘴𝘪𝘰𝘯𝘢𝘵𝘦 𝘦𝘯𝘦𝘳𝘨𝘺 / 𝘜2𝘛. 

𝘚𝘩𝘢𝘭𝘭 𝘸𝘦 𝘴𝘢𝘺: 𝘈𝘭𝘭 𝘵𝘩𝘦 𝘭𝘢𝘸𝘴 / 𝘦𝘯𝘵𝘪𝘵𝘪𝘦𝘴 / 𝘧𝘰𝘳𝘤𝘦𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘶𝘯𝘪𝘷𝘦𝘳𝘴𝘦 𝘢𝘳𝘦 𝘥𝘦𝘥𝘶𝘤𝘵𝘪𝘣𝘭𝘦 𝘧𝘳𝘰𝘮 𝘵𝘩𝘪𝘴 𝘰𝘯𝘦 𝘳𝘶𝘭𝘦 / 𝘵𝘳𝘶𝘵𝘩 / 𝘦𝘯𝘦𝘳𝘨𝘺: 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛].)

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~  Tenzin Wangyal Rinpoche.

From the book: "Healing with form, energy and light : The five elements in Tibetan Shamanism, Tantra, and Dzogchen" 

- by Tenzin Wangyal Rinpoche

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Via: https://www.facebook.com/erik.jensen.54966/posts/5915162355166343 

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𝕋𝕙𝕖 ℂ𝕠𝕟𝕗𝕦𝕤𝕚𝕠𝕟 𝕠𝕗 𝔻𝕦𝕒𝕝𝕚𝕤𝕞 ~ ℕ𝕒𝕞𝕜𝕙𝕒𝕚 ℕ𝕠𝕣𝕓𝕦 ℝ𝕚𝕟𝕡𝕠𝕔𝕙𝕖

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But if, through fundamental misperception of reality, the individual enters into the confusion of dualism, 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀 (𝗶.𝗲. 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 / 𝗕𝗮𝘀𝗶𝘀 / 𝗨𝟮𝗧), 𝘄𝗵𝗶𝗰𝗵 𝗶𝘀 𝗶𝗻 𝗳𝗮𝗰𝘁 𝘁𝗵𝗲 𝘀𝗼𝘂𝗿𝗰𝗲 𝗼𝗳 𝗮𝗹𝗹 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻 (even of dualistic consciousness and, in fact, of all phenomena), 𝗶𝘁𝘀𝗲𝗹𝗳 𝗯𝗲𝗰𝗼𝗺𝗲𝘀 𝗼𝗯𝘀𝗰𝘂𝗿𝗲𝗱. 

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(𝗶.𝗲. 𝗧𝗵𝗲 '𝗚𝗿𝗼𝘂𝗻𝗱 / 𝗠𝗶𝗻𝗱 / 𝗣𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 / 𝗨𝟮𝗧' 𝗳𝗼𝗿𝗴𝗲𝘁𝘀 𝗶𝘁𝘀 𝗼𝘄𝗻 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 & 𝗱𝘆𝗻𝗮𝗺𝗶𝗰: 

-- 𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 𝗮𝗻𝗱 𝗶𝘁𝘀 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻𝘀; 𝘁𝗵𝗮𝘁 𝗶𝘁 𝗵𝗮𝘀 𝗰𝗿𝗲𝗮𝘁𝗲𝗱 / 𝗶𝗻𝘃𝗲𝗻𝘁𝗲𝗱 𝗮𝗹𝗹 𝗼𝗳 𝘁𝗵𝗼𝘀𝗲 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀; 

-- 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗖𝗼𝗻𝘃𝗲𝗻𝘁𝗶𝗼𝗻𝗮𝗹 / 𝗥𝗲𝗹𝗮𝘁𝗶𝘃𝗲 𝗧𝗿𝘂𝘁𝗵 [𝗧𝟮] <==> 𝗮𝗻𝗱 𝗨𝗹𝘁𝗶𝗺𝗮𝘁𝗲 𝗧𝗿𝘂𝘁𝗵 [𝗧𝟮]  [𝗨𝟮𝗧]; 

-- 𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 [𝗧𝟭] <==> 𝗮𝗻𝗱 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀 [𝗧𝟮] [𝗨𝟮𝗧] -- 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀 & 𝗺𝗶𝗱𝗱𝗹𝗲, 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝗱𝘂𝗮𝗹𝗶𝘀𝘁𝗶𝗰 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘂𝗮𝗹 𝗽𝗿𝗼𝗹𝗶𝗳𝗲𝗿𝗮𝘁𝗶𝗼𝗻𝘀, 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝗹𝗶𝗺𝗶𝘁𝘀, 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗶𝗻𝗴 / 𝗸𝗮𝗿𝗺𝗮.)

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The individual's deluded mind then mistakes the manifestations of its own pure, innate primordial awareness for an external reality existing separately from itself (𝘪.𝘦. 𝘋𝘶𝘢𝘭𝘪𝘴𝘮: 𝘚𝘦𝘱𝘢𝘳𝘢𝘵𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 & 𝘰𝘣𝘫𝘦𝘤𝘵 & 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘤𝘵𝘪𝘰𝘯), which it endlessly, and ultimately unsuccessfully, attempts to manipulate, trying in vain to bring an end to the continual underlying sense of dissatisfaction and unease which is the inevitable experience of the obscuration of pure awareness. 

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The experience of underlying dissatisfaction (or 'dukha' in Sanskrit) that unavoidably arises with a deluded mind, continues, no matter how 'successful' the individual becomes in dealing with his or her world in materialistic terms, 𝘂𝗻𝘁𝗶𝗹 𝘁𝗵𝗲 𝗶𝗻𝗱𝗶𝘃𝗶𝗱𝘂𝗮𝗹 𝗿𝗲𝗴𝗮𝗶𝗻𝘀 𝘁𝗵𝗲 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝘀𝘁𝗮𝘁𝗲.

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(𝗶.𝗲. 𝗨𝗻𝘁𝗶𝗹 𝘁𝗵𝗲 𝗶𝗻𝗱𝗶𝘃𝗶𝗱𝘂𝗮𝗹 𝗱𝗶𝗿𝗲𝗰𝘁𝗹𝘆 𝗽𝗲𝗿𝗰𝗲𝗶𝘃𝗲 / 𝗿𝗲𝗮𝗹𝗶𝘀𝗲 / 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲 / 𝗮𝗯𝗶𝗱𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 / 𝗕𝗮𝘀𝗶𝘀 / 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝘀 𝗶𝘁 𝗶𝘀 / 𝗦𝘂𝗰𝗵𝗻𝗲𝘀𝘀 / 𝗗𝗵𝗮𝗿𝗺𝗮𝘁𝗮 / 𝗗𝗵𝗮𝗿𝗺𝗮𝗱𝗵𝗮𝘁𝘂 / 𝗣𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 / 𝗕𝘂𝗱𝗱𝗵𝗮-𝗻𝗮𝘁𝘂𝗿𝗲 / 𝗚𝗲𝗻𝘂𝗶𝗻𝗲-𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 / 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [𝗨𝟮𝗧]; 𝗨𝗻𝘁𝗶𝗹 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 𝗿𝗲-𝗰𝗼𝗴𝗻𝗶𝘀𝗲 𝗶𝘁 𝗼𝘄𝗻 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 & 𝗱𝘆𝗻𝗮𝗺𝗶𝗰.)

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– Namkhai Norbu Rinpoche

from the book "The Crystal And The Way Of Light: Sutra, Tantra And Dzogchen"

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Via: https://www.facebook.com/NyingmaGems/photos/a.115646142114410/1615301788815497/ 

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Karma Chagme (1613-1678)

The tradition of Mahamudra has developed century after century, and attempts to integrate it into the main practices of other Tibetan Buddhist schools have been only a matter of time. And this attempt was made in the th century.

Karma Chagme (1613-1678) gained famous thanks to his efforts to synthesize two traditions - the dzogchen school of nyingma and mahamudra of kagyu school. His main works are the text entitled ′′ The meaning to comprehend ′′ and the associated text ′′ Nature of Buddha in your palm ".

Karma Chagme was a realised master of Dzogchen and also received exercises from Karmapa. After completing a thirteen-year meditation retreat, he used his own direct experience of synthesizing two traditions to write these books.

Karma Chagme claims that both the practice of Mahamudra and the practice of Dzogchen in its base are linked to the essence of the mind, which opens from the position of its subtle, or special level. At this level of mind, emptiness (absolute aspect) and clarity (relative aspect) are non-dual (i.e. Union of the Two Truths about Mind / Ground). Their inseparability eliminates the need to obstruct the manifestation of intelligence.

The main distinctive feature of Mahamudra and Dzogchen, according to Karma Chagma, is that:

Unlike the view, when the mind is seen as originally contaminated, and then through practice it is gradually cleansing, in this context, the essence of the mind is originally pure and similar to dharmakaya.

Here Karma Chagme stands for the view of Mahamudra, which is closer to the original tradition than to the step-by-step tradition of the Dagpo monastery. And while he acknowledges that ordinary shamathi and vipashians lay the foundation for meditation of dzogchen and mahamudra, his work focuses on special level practice.

As explained earlier, Mahamudra's special level of practice includes single taste yoga and subsequent yoga of non-meditation, which leads to enlightenment.

Karma Chagme reorganized meditation related to relative aspects of thinking and perception in accordance with dzogchen - with his concept of spontaneous presence (lhun grub). However, he consistently continues to consider all the relative events from the position of Mahamudra - as ′′ creative expression of the nature of consciousness ".

The unique feature of the synthesis of two traditions is that Karma Chagme describes non-meditation yoga in more detail.

His version of this practice contains traditional Mahamudra instructions regarding:

  1. Continuous memory of the true nature of the mind without using any artificial activity (this point is recycled in accordance with the principle of spontaneous presence) and

  2. the principle of ′′ recklessness ".

However, Karma Chagma is much more detailed than most texts dedicated to Mahamudra (except Rechungpa's texts), considering how to create the necessary conditions for the initial understanding of awakened wisdom and its full development until final enlightenment in the form of three dimensions, or Buddha's bodies.

  • He used the concepts of practices of dzogchen trekcho and togal to give a detailed description of the visions arising when awakened wisdom emerges,

  • and also to explain how to shift the observation point from the position of individual consciousness to the position of the basis of consciousness as such - dharmakaya.

Rarely in what mahamudra instructions on practices that instantly achieve enlightenment, trekcho and togal directions are described in detail as in Karma Chagma's texts dedicated to the synthesis of Mahamudra and Dzogchen.

*** Daniel P. Brown, ′′ pointing out the great way ′′

See also:

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