Tuesday, November 2, 2021

Everything is dependently arising - 147

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Everything is dependently arising - 17th Karmapa - 147

๐—˜๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ถ๐˜€ ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฎ๐—ฟ๐—ถ๐˜€๐—ถ๐—ป๐—ด ~ ๐Ÿญ๐Ÿณ๐˜๐—ต ๐—ž๐—ฎ๐—ฟ๐—บ๐—ฎ๐—ฝ๐—ฎ

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When we talk about ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ [T2], is has to be based on an understanding of the ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ถ๐˜๐˜† of all things [T1].  

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[Example:] Looking at 'the reflection of the moon on water', we can see that there is nothing there [T2]. Even that is dependently co-arisen  [T1], dependent on the existence of the moon and the water, on the ability of water to reflect. (๐˜ข๐˜ฏ๐˜ฅ ๐˜ค๐˜ฐ-๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต ๐˜ธ๐˜ช๐˜ต๐˜ฉ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ด๐˜ถ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต / ๐˜ฐ๐˜ฃ๐˜ด๐˜ฆ๐˜ณ๐˜ท๐˜ฆ๐˜ณ, ๐˜ฉ๐˜ช๐˜ด ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ด๐˜ฆ๐˜ฏ๐˜ด๐˜ฆ ๐˜ฐ๐˜ณ๐˜จ๐˜ข๐˜ฏ๐˜ด ...)

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All of these things must come together [T1] to enable us to see the reflection of the moon on the water. That is emptiness [T2]. 

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๐—˜๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฎ๐—ป๐—ฑ ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ฎ๐—ฟ๐—ฒ ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—น๐—ฒ.

(๐˜ช.๐˜ฆ. ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด: ๐˜›๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด -- ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต co-๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ช๐˜ฏ๐˜ต๐˜ฆ๐˜ณ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ / ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ช๐˜ต๐˜บ ๐˜ข๐˜ฏ๐˜ฅ ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด -- ๐˜ข๐˜ณ๐˜ฆ ๐˜ช๐˜ฏ๐˜ด๐˜ฆ๐˜ฑ๐˜ข๐˜ณ๐˜ข๐˜ฃ๐˜ญ๐˜ฆ, ๐˜ช๐˜ฏ๐˜ต๐˜ฆ๐˜ณ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต, ๐˜ช๐˜ฏ ๐˜ฉ๐˜ข๐˜ณ๐˜ฎ๐˜ฐ๐˜ฏ๐˜บ, ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ถ๐˜ข๐˜ญ, ๐˜ช๐˜ฏ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ. ๐˜•๐˜ฐ๐˜ต ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ค๐˜ข๐˜ญ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ.)

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Everything is ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฎ๐—ฟ๐—ถ๐˜€๐—ถ๐—ป๐—ด [T1]; nothing exists on its own. 

Therefore, the nature of everything is ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ [T2]. (๐˜ช.๐˜ฆ. ๐˜ˆ๐˜ฏ๐˜ฅ ๐˜ท๐˜ช๐˜ค๐˜ฆ ๐˜ท๐˜ฆ๐˜ณ๐˜ด๐˜ข. ๐˜–๐˜ฏ๐˜ฆ ๐˜ช๐˜ฎ๐˜ฑ๐˜ญ๐˜ช๐˜ฆ๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ.)

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And because everything is ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ [T2] and everything is ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ [T2] (in a sort of Union), then everything is possible.

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-- 17th Karmapa

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Via: Devotees of the 17th Gyalwang Karmapa Ogyen Trinley Dorje

October 31, 2016

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Comment: So dependently arisen appearances & relative functionalities [T1] and emptiness [T2] are on an equal footing. One is not more important than the other. They are interdependent; one cannot exist without the other; one implies the other. So we should not grasp ‘emptiness’ as being good, and ‘appearances’ --  physical, conceptual, mental -- as being bad. Everything is pure manifestations of the Ground / Buddha-nature / U2T.

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๐—ง๐—ต๐—ฎ๐˜ ๐—ถ๐˜€ ๐—ผ๐˜‚๐—ฟ ๐—ฏ๐—ฒ๐˜€๐˜ ๐—ฝ๐—ผ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ ๐˜๐—ผ ๐˜๐—ต๐—ฒ ๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ / ๐—•๐—ฎ๐˜€๐—ถ๐˜€-๐—ผ๐—ณ-๐—ฎ๐—น๐—น / ๐—ฆ๐˜‚๐—ฐ๐—ต๐—ป๐—ฒ๐˜€๐˜€ / ๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ / ๐—š๐—ฒ๐—ป๐˜‚๐—ถ๐—ป๐—ฒ-๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ / ๐—•๐˜‚๐—ฑ๐—ฑ๐—ต๐—ฎ-๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ / ๐—ฅ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜† ๐—ฎ๐˜€ ๐—ถ๐˜ ๐—ถ๐˜€:

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[๐•Œ๐Ÿš๐•‹] - ๐•‹๐•™๐•– ๐•Œ๐•Ÿ๐•š๐• ๐•Ÿ ๐• ๐•— ๐•ฅ๐•™๐•– ๐•‹๐•จ๐•  ๐•‹๐•ฃ๐•ฆ๐•ฅ๐•™๐•ค ๐•š๐•ค โ„๐•–๐•’๐•๐•š๐•ฅ๐•ช ๐•’๐•ค ๐•š๐•ฅ ๐•š๐•ค / ๐•ฅ๐•™๐•– ๐”พ๐•ฃ๐• ๐•ฆ๐•Ÿ๐•• / ๐”น๐•’๐•ค๐•š๐•ค: 

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-- ๐—˜๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด is conventionally ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ๐™ก๐™ฎ ๐™˜๐™ค-๐™–๐™ง๐™ž๐™จ๐™š / ๐™ž๐™ฃ๐™ฉ๐™š๐™ง๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ 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 ๐™š๐™ข๐™ฅ๐™ฉ๐™ฎ ๐™ค๐™› ๐™ž๐™ฃ๐™๐™š๐™ง๐™š๐™ฃ๐™ฉ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š [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 - Union of the Two Truths about everything]. 

-- Appearing but empty, empty but still appearing and relatively functional.

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-- ๐—˜๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด is 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]. 

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-- ๐—˜๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด is free from all extremes & middle, 

๐™›๐™ง๐™š๐™š ๐™›๐™ง๐™ค๐™ข ๐™–๐™ก๐™ก ๐™™๐™ช๐™–๐™ก๐™ž๐™จ๐™ฉ๐™ž๐™˜ ๐™˜๐™ค๐™ฃ๐™˜๐™š๐™ฅ๐™ฉ๐™ช๐™–๐™ก ๐™ฅ๐™ง๐™ค๐™ก๐™ž๐™›๐™š๐™ง๐™–๐™ฉ๐™ž๐™ค๐™ฃ๐™จ, 

free from all limitations, 

free from all conditioning / karma.

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Even the two truths are themselves like that.

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That is what we have to understand and then directly perceive / realise / experience. That is the liberating factor that transmutes samsara into nirvana here & now.

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Note: This is just a finger pointing at the moon, not the moon itself.

What is non-conceptually non-dualisticaly directly perceived / realised / experienced is indescribable / inconceivable for our flawed conditioned conceptual dualistic mind.

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Comment & [...] & (...) by Gilles


(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.
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[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.
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[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.
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[BEST POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
the inconceivable Union of the Two Truths about all dharmas [U2T],
the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
the inconceivable Middle Way about all dharmas,
the tetralemma about all dharmas,
freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
Enlightened-mind / Intrinsic-awareness / Primordial-awareness.
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[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 ...).
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[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do / 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.)

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Quotes

Empty phenomena ~ Nagarjuna

All beings consist of causes and effects [T1],

In which there is no ‘sentient being’ at all [T2].

From phenomena which are exclusively empty [T2],

There arise [T1] only empty phenomena.

All things are devoid of any ‘I’ or ‘mine’.

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Like a recitation, a candle, a mirror, a seal,

A magnifying glass, a seed, sourness, or a sound,

So also with the continuation of the aggregates —

The wise should know they are not transferred.

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– Nagarjuna

The Heart of Dependent Origination, verse 4 & 5

https://www.lotsawahouse.org/indian-masters/nagarjuna/heart-dependent-origination 

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Four Great Logical Arguments of the Middle Way, by Mipham Rinpoche & Khenpo Nรผden

The four great logical arguments of the Middle Way are:

  • The investigation of the cause: the Diamond Splinters

  • The investigation of the result: refuting existent or non-existent results

  • The investigation of the essential identity: ‘neither one nor many’

  • The investigation of all: the Great Interdependence 



# 4. Analysis of All: The Logical Argument of Great Interdependence

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All phenomena do not come into being through their own inherent identity, but as a result of the coming together of causes and conditions [T1], and when there are no conditions they do not arise. Even at the time when they appear, they appear whilst lacking any inherent existence [T2], since they are like reflections, brought about by causes and conditions. Free from any conceptual elaborations such as being permanent or non-existent, going or coming, arising or ceasing or being one or many, they appear whilst lacking true reality.

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When evaluating in this way, using reasoning investigating the ultimate in accordance with the actual nature of things, they are found to be mere unfailing dependent arising [T1]. Otherwise, if they were truly established in any way, such as arising according to the four extremes or four alternatives, or being existent or non-existent, or permanent or impermanent etc., then that would be inappropriate as an explanation for the conventional, and would result in a deprecation of all conventions.

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According to the Middle Way tradition, for whom the unreal illusory appearances of dependent origination [T1] and emptiness [T2] arise in the same reality [U2T], all the conventions of mere appearance are extremely reasonable. This being so, the conventions of the world, as well as the supermundane conventions of the Four Truths, Three Jewels and so on, are all perfectly established.

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This king of reasonings, the Great Interdependence, includes all the other types of ultimate logic, such as the Diamond Splinter and so on, because they are all concerned with the seemingly real, unexamined appearances of dependent origination. When analyzed, no causes, effects or essential identities whatsoever can be established. The extensive variations of this logic that investigates the meaning of dependent origination are to be found in The Root Verses of the Middle Way and elsewhere.
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https://www.lotsawahouse.org/tibetan-masters/mipham/four-great-logical-arguments 

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Appearing yet empty, empty yet appearing - Shechen Rabjam Rinpoche

[The two truths -- relatively functional dependently arisen appearances and emptiness of inherent existence --  are not contradictory, not in real opposition. Instead one supports the other; one implies the other; they are inseparable. They are non-dual: not different / two, not identical / one, not both together, not neither.]

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If we recognize the unchanging, absolute nature of phenomena, we also recognize their intangibility. 

๐—ง๐—ต๐—ถ๐—ป๐—ด๐˜€ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ (๐—ง๐Ÿญ) ๐˜†๐—ฒ๐˜ ๐—ฎ๐—ฟ๐—ฒ ๐—ฒ๐—บ๐—ฝ๐˜๐˜† (๐—ง๐Ÿฎ);

๐˜๐—ต๐—ฒ๐˜† ๐—ฎ๐—ฟ๐—ฒ ๐—ฒ๐—บ๐—ฝ๐˜๐˜† (๐—ง๐Ÿฎ) ๐˜†๐—ฒ๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ (๐—ง๐Ÿญ).

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Emptiness (T2) is not the absence of phenomena (T1), 

and phenomena (T1) are not the absence of emptiness (T2). 

Rather, there is ๐—ฎ ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ [๐—จ๐Ÿฎ๐—ง].

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(i.e. The unborn, unchanging, unceasing nature of phenomena: the inconceivable Union of the Two Truths about everything: Union of conventionally dependently co-arisen relatively functional ever-changing impermanent ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ <==> and ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ of inherent existence (T2). One truth implies the other (<==>).)

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Having just a glimmer of understanding that things are not as they appear is a big step toward seeing the true nature of things.

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~Shechen Rabjam Rinpoche

https://www.facebook.com/dilgokhyentseshechen/posts/10165173033745571 

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A Brief Presentation of View, Meditation and Action

[Everything is empty of inherent existence ... because continually changing ... dependent on changing causes & conditions.]

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“Our belief that the mind is a real entity is a conclusion based on insufficient investigation.
We believe a river we see today to be the same river we saw yesterday,
but in reality a river never stays the same even for a second
– the water that made up yesterday’s river will surely be part of the ocean by now. 

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The same is true for the countless thoughts that run through our ‘mind’ from morning to evening.
Our mind-stream is just a succession of instantaneous thoughts [T1];
there is no separate entity that you can point out as being a mind [T2]. (subject / self)”

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Kyabje Dilgo Khyentse Rinpoche 

- The Heart Treasure of the Enlightened Ones – The Path of the Tantras – Collected Works, Vol II pp 315 – Shambhala

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Comments: The same for everything (physical, conceptual, mental).

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Everything is continually changing, evolving, depending on causes & conditions (internal & external) that are themselves continually changing. Nothing remains the same for two consecutive moments. Nothing is absolutely stable, fixed, permanent.

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Still, conventionally, for things that remain almost the same for long periods of time, our mind imputes them a stable existence. And we become disturbed when they really change, decay, and then cease.

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Also, the most important cause / condition for the appearance of things is our own conditioned mind. We imagine those invariant things in dependence of our conditioning / karma; give them names; and then forget that we have imagined / created them; and think they exist out there independently of our mind(s), and that we have 'discovered' them.

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The whole universe is like a sea of conditionality with nothing really existing in it. Just this inconceivable One conscious energy.

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Functionality (ex. awareness) and emptiness ~ 14th Dalai Lama

Nagarjuna said that for a system 

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where ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ is possible, (T2 - emptiness of inherent existence)

==> it is also possible to have ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น๐—ถ๐˜๐˜† (i.e. T1:  conventional dependency on cause & conditions, and conventional capacity to produce effects)

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and since ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น๐—ถ๐˜๐˜† is possible,
==> ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ is also possible. 

(i.e. One aspect implies the other (<==>). ex. everything comes from nothing / emptiness; emptiness makes everything possible; everything is empty because dependently arisen / interdependent.)

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(i.e. Interdependence / Union of the Two Truths about all dharmas: 

Everything is like an inconceivable Inseparability / Interdependence / Harmony / Union of 1) being conventionally 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 ever-changing impermanent appearances [T1], merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma 

<==> and 2) being ๐—ฒ๐—บ๐—ฝ๐˜๐˜† ๐—ผ๐—ณ ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ [T2], like illusions / reflections / mirages / dreams. 

Appearing & functional but empty; empty but still appearing & functional.

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

Example: appearance-emptiness, empty-awareness, sound-emptiness.)

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So when we talk about nature, [some say:] 'the ultimate nature is emptiness'. 

What is meant by emptiness, or shunyata? 

It is not the emptiness of existence (i.e. it is not mere-emptiness, not complete non-existence, not just absence) 

but rather the emptiness of true or independent existence [T2], 

which means that things exist by dependence upon other factors [T1]. 

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(i.e. Meaning the ultimate nature is not just mere-emptiness [T2], but the Union of the Two Truths [U2T]: the Union of presence and absence; the Union of dependent origination / functionality and emptiness of inherent existence.

Also dependent origination / functionality and emptiness are themselves also empty because co-dependent, merely labelled / imputed by the mind.)

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(ex. In the case of the mind: its true nature is the Union of its basic functionality / awareness and its emptiness / purity, which is called 'empty-awareness'. Its capacity to experience is always present / vajra, but if you try to find this awareness / functionality, you cannot grasp it.)

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– 14th Dalai Lama

Via: https://www.facebook.com/.../a.11224805.../1507170869629599/ 

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Inseparable appearance & emptiness

Emptiness doesn’t exist in isolation from appearance. 

The two truths are always in Union in that way. [U2T - Union of the Two Truths]

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- Dzigar Kontrul

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Emptiness and non-existence ~ 14th Dalai Lama

[It is simple. REALITY is the Union of the Two Truths: a Middle Way free from the extremes of inherent existence & complete non-existence.]

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The doctrines of emptiness [T2 - not inherent existence] and selflessness do not imply the non-existence of things. Things do exist [T1 - not complete non-existence]. 

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When we say that all phenomena are void of self-existence [T2 - emptiness], it does not mean that we are advocating non-existence [nihilism / nothingness], that we are repudiating that things exist [rejecting / escaping the world]. 

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Then what is it we are negating? We are negating, or denying, that anything exists from its own side without depending on other things. 

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Hence, ๐—ถ๐˜ ๐—ถ๐˜€ ๐—ฏ๐—ฒ๐—ฐ๐—ฎ๐˜‚๐˜€๐—ฒ ๐˜๐—ต๐—ถ๐—ป๐—ด๐˜€ ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ ๐—ณ๐—ผ๐—ฟ ๐˜๐—ต๐—ฒ๐—ถ๐—ฟ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ ๐˜‚๐—ฝ๐—ผ๐—ป ๐—ผ๐˜๐—ต๐—ฒ๐—ฟ ๐—ฐ๐—ฎ๐˜‚๐˜€๐—ฒ๐˜€ ๐—ฎ๐—ป๐—ฑ ๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป๐˜€ [๐—ง๐Ÿญ] <==> ๐˜๐—ต๐—ฎ๐˜ ๐˜๐—ต๐—ฒ๐˜† ๐—ฎ๐—ฟ๐—ฒ ๐˜€๐—ฎ๐—ถ๐—ฑ ๐˜๐—ผ ๐—น๐—ฎ๐—ฐ๐—ธ ๐—ถ๐—ป๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐˜€๐—ฒ๐—น๐—ณ-๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ [๐—ง๐Ÿฎ]. (and vice versa)

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– 14th Dalai Lama

from the book "Answers: Discussions With Western Buddhists"

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Comments: THIS IS UNION OF THE TWO TRUTH [U2T] : everything is empty of inherent existence [T2], like illusions, not really existing <==> exactly because everything is conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1] -- physical, conceptual, mental; subject, relation/action, object --, merely labelled / imputed by the mind in dependence of its past / conditioning / karma -- individual, collective, cosmic --, not completely non-existent. One aspect / truth implying the other (<==>).)

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(Note: Everybody agrees about that. The tricky part that not everybody agree about, but that is exactly true, is that this 'Union of the Two Truths: that something is empty <==> because it is dependently co-arisen / interdependent' also applies to the two truth themselves -- dependent origination / causality and emptiness of inherent existence --. That is called the Union of the Two Truths about the Two Truths themselves [U2T-2T]. 

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The two tuths themselves -- dependent origination / causality & emptiness -- are themselves both empty of inherent existence [T2], not really existent <==> exactly because they are inseparable / interdependent / co-dependent [T1], merely labelled / imputed by the mind. And vice versa (<==>). 

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In other words: if appearances are not real, then their negation / emptiness is also not real. Without the belief in the inherent existence of things, then there is no more need for its antidote / emptiness. So 'emptiness' is not really some kind of Ultimate Truth or Reality. It is the ultimate truth only in name. The Ultimate Reality is inconceivable, beyond all dualities like empty vs. non-empty.

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And this leaves nothing to grasp at all. This is transcending all views, all extremes & middle, all dualistic conceptual proliferations.

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Tetralemma: Everything is not inherently existent, not completely non-existent, not both existent & non-existent together, not neither existent nor non-existent.

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Emptiness does not destroy discursive thought

[The two truths are not contradictory; one implies the other)

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-- NYOSHUL KHENPO RINPOCHE

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The great demon of ignorant and discursive thought causes one to sink in the ocean of samsara. 

But when freed from this discursive thought, there is the indescribable state, beyond conceptual mind.

Besides mere discursive thoughts, 

There is not even the words of 'samsara' and 'nirvana'. 

The total calming down of discursive thought 

Is the suchness of Dharmadhatu.

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Not made complex by complex statements, this unfabricated single bindu is emptiness, the natural state of mind. 

So it was said by the Sugata.

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The essence of whatever may appear, when simply left to itself, 

Is the unfabricated and uncorrupted view, the Dharmakaya, emptiness mother.

All discursive thought is emptiness, 

And the seer of the emptiness is discursive thought.

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๐—˜๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฑ๐—ผ๐—ฒ๐˜€ ๐—ป๐—ผ๐˜ ๐—ฑ๐—ฒ๐˜€๐˜๐—ฟ๐—ผ๐˜† ๐—ฑ๐—ถ๐˜€๐—ฐ๐˜‚๐—ฟ๐˜€๐—ถ๐˜ƒ๐—ฒ ๐˜๐—ต๐—ผ๐˜‚๐—ด๐—ต๐˜ (๐—ผ๐—ฟ ๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฝ๐˜๐˜€, ๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐—ถ๐—ฒ๐˜€ ...),

๐—”๐—ป๐—ฑ ๐—ฑ๐—ถ๐˜€๐—ฐ๐˜‚๐—ฟ๐˜€๐—ถ๐˜ƒ๐—ฒ ๐˜๐—ต๐—ผ๐˜‚๐—ด๐—ต๐˜ ๐—ฑ๐—ผ๐—ฒ๐˜€ ๐—ป๐—ผ๐˜ ๐—ฏ๐—น๐—ผ๐—ฐ๐—ธ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€.

(i.e. Union of the Two Truths)

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The fourfold emptiness of the mind itself 

Is the ultimate of everything. 

Profound and tranquil, free from complexity, uncompounded luminous clarity, beyond the mind of conceptual ideas: 

This is the depth of the mind of the Victorious Ones.

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Excerpts from "A Letter in Praise of Emptiness" From Nyoshul Khenpo Rinpoche to his Mother.


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See also:

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