Intrinsic-awareness & the Union of the Two Truths [U2T] - 153
[๐๐๐ฅ๐ฃ๐๐๐ค๐๐-๐๐จ๐๐ฃ๐๐๐๐ค๐ค ๐ ๐ฃ โ๐ฃ๐๐๐ ๐ฃ๐๐๐๐-๐๐จ๐๐ฃ๐๐๐๐ค๐ค ๐๐ค ๐ฅ๐๐ ๐๐๐๐ ๐๐๐๐๐ง๐๐๐๐ ๐ฅ๐ฃ๐ฆ๐ ๐๐๐ฅ๐ฆ๐ฃ๐ ๐ ๐ ๐ฅ๐๐ ๐๐๐๐ & ๐๐๐ ๐ก๐๐๐๐ ๐๐๐๐ ๐๐ค ๐ฅ๐๐ฆ๐๐ ๐๐ ๐๐๐๐๐ช๐๐๐๐๐ [๐๐๐ ๐๐๐๐ ๐ ๐ ๐ ๐ฅ๐๐ ๐๐จ๐ ๐๐ฃ๐ฆ๐ฅ๐๐ค - ๐๐๐] . ๐๐๐๐ฅ ๐๐ค ๐ฅ๐๐ ๐พ๐ฃ๐ ๐ฆ๐๐ ๐ค๐๐๐ ๐๐ฃ๐ ๐ ๐ฅ๐จ๐ ๐๐๐๐๐๐ฃ๐๐๐ฅ ๐ก๐๐ฃ๐ค๐ก๐๐๐ฅ๐๐ง๐.]
“… the realization of intrinsic awareness, which is the ultimate universal nature. Longchen Rabjam writes:
๐ง๐ต๐ฒ ๐๐ฟ๐๐ฒ ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ผ๐ณ ๐๐ต๐ฒ ๐๐ผ๐ฟ๐น๐ฑ ๐ถ๐ ๐๐ต๐ฒ ๐๐ฟ๐๐ฒ ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ผ๐ณ ๐๐ต๐ฒ ๐บ๐ถ๐ป๐ฑ.
It is never born and is beyond sorrow.
๐๐ถ๐ฏ๐ฒ๐ฟ๐ฎ๐๐ถ๐ผ๐ป ๐๐ถ๐น๐น ๐ฏ๐ฒ ๐ฎ๐๐๐ฎ๐ถ๐ป๐ฒ๐ฑ ๐ฏ๐ ๐๐ฒ๐ฒ๐ถ๐ป๐ด ๐๐ต๐ฒ ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ผ๐ณ ๐๐ต๐ฒ ๐บ๐ถ๐ป๐ฑ ๐ถ๐๐๐ฒ๐น๐ณ,
๐๐ต๐ฒ ๐๐ฟ๐๐ฒ ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ผ๐ณ ๐ฝ๐ต๐ฒ๐ป๐ผ๐บ๐ฒ๐ป๐ฎ. (i.e. The Union of the Two Truths.)
Then there is no other peace to attain.
๐๐ป๐๐ฟ๐ถ๐ป๐๐ถ๐ฐ ๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐ ๐ถ๐ ๐น๐๐บ๐ถ๐ป๐ผ๐๐ ๐๐ถ๐๐ฑ๐ผ๐บ,
๐๐ต๐ฒ ๐จ๐ป๐ถ๐ผ๐ป ๐ผ๐ณ ๐ฎ๐ฝ๐ฝ๐ฒ๐ฎ๐ฟ๐ฎ๐ป๐ฐ๐ฒ๐ ๐ฎ๐ป๐ฑ ๐ผ๐ฝ๐ฒ๐ป๐ป๐ฒ๐๐ [๐ฒ๐บ๐ฝ๐๐ถ๐ป๐ฒ๐๐] (snang stong). (i.e. The Union of the Two Truths.)
๐๐ ๐ฒ๐บ๐ฏ๐ผ๐ฑ๐ถ๐ฒ๐ ๐๐ต๐ฒ ๐๐ต๐ฟ๐ฒ๐ฒ ๐ธ๐ฎ๐๐ฎ๐: (i.e. The Union of the Three Kayas.)
-- like space, its essence is openness, the dharmakaya;
-- like light, its nature is clarity, the sambhogakaya;
-- like radiance, its compassion is omnipresent and powerful, the nirmanakaya.
Dzogpa Chenpo asserts that
๐๐ต๐ฒ ๐๐ฟ๐๐ฒ ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ผ๐ณ ๐บ๐ถ๐ป๐ฑ ๐ถ๐ ๐ถ๐ป๐๐ฟ๐ถ๐ป๐๐ถ๐ฐ-๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐,
๐๐ต๐ฒ ๐ณ๐๐น๐น๐ ๐ฒ๐ป๐น๐ถ๐ด๐ต๐๐ฒ๐ป๐ฒ๐ฑ ๐ป๐ฎ๐๐๐ฟ๐ฒ.
It might appear to be similar to the view of the Mind Only (Chittamatra) school, which asserts the presence of a thoroughly established (yongs grub) buddha nature.
(๐ช.๐ฆ. ๐๐ณ๐ฐ๐ฑ๐ฐ๐ด๐ช๐ฏ๐จ ๐ข๐ฏ ๐ช๐ฏ๐ฉ๐ฆ๐ณ๐ฆ๐ฏ๐ต๐ญ๐บ ๐ฆ๐น๐ช๐ด๐ต๐ช๐ฏ๐จ ๐๐ช๐ฏ๐ฅ / ๐๐ธ๐ข๐ณ๐ฆ๐ฏ๐ฆ๐ด๐ด / ๐๐ณ๐ฐ๐ถ๐ฏ๐ฅ / ๐๐ข๐ด๐ช๐ด / ๐๐ฐ๐ถ๐ณ๐ค๐ฆ / ๐๐ถ๐ฅ๐ฅ๐ฉ๐ข-๐ฏ๐ข๐ต๐ถ๐ณ๐ฆ -- ๐๐ช๐ฏ๐ฅ-๐ฐ๐ฏ๐ญ๐บ ๐ท๐ช๐ฆ๐ธ.)
Dzogpa Chenpo, however, does not view the true nature of mind as thoroughly established (inherently existent), but rather as ๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐ ๐ณ๐ฟ๐ฒ๐ฒ ๐ผ๐ณ ๐ฒ๐น๐ฎ๐ฏ๐ผ๐ฟ๐ฎ๐๐ถ๐ผ๐ป (spros bral).
(๐ช.๐ฆ. ๐๐ณ๐ฐ๐ฑ๐ฐ๐ด๐ช๐ฏ๐จ ๐ข๐ฏ ๐ช๐ฏ๐ต๐ณ๐ช๐ฏ๐ด๐ช๐ค-๐ข๐ธ๐ข๐ณ๐ฆ๐ฏ๐ฆ๐ด๐ด ๐ต๐ฉ๐ข๐ต ๐ช๐ด ๐ข ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ฅ๐ฆ๐ฑ๐ฆ๐ฏ๐ฅ๐ฆ๐ฏ๐ต๐ญ๐บ ๐ค๐ฐ-๐ข๐ณ๐ช๐ด๐ฆ๐ฏ ๐ณ๐ฆ๐ญ๐ข๐ต๐ช๐ท๐ฆ๐ญ๐บ ๐ง๐ถ๐ฏ๐ค๐ต๐ช๐ฐ๐ฏ๐ข๐ญ ๐ฆ๐ท๐ฆ๐ณ-๐ค๐ฉ๐ข๐ฏ๐จ๐ช๐ฏ๐จ ๐ช๐ฎ๐ฑ๐ฆ๐ณ๐ฎ๐ข๐ฏ๐ฆ๐ฏ๐ต ๐ข๐ฑ๐ฑ๐ฆ๐ข๐ณ๐ข๐ฏ๐ค๐ฆ๐ด [๐1] <==> ๐ข๐ฏ๐ฅ ๐ฆ๐ฎ๐ฑ๐ต๐ช๐ฏ๐ฆ๐ด๐ด ๐ฐ๐ง ๐ช๐ฏ๐ฉ๐ฆ๐ณ๐ฆ๐ฏ๐ต ๐ฆ๐น๐ช๐ด๐ต๐ฆ๐ฏ๐ค๐ฆ [๐2]. ๐๐ฉ๐ฆ ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐๐ธ๐ฐ ๐๐ณ๐ถ๐ต๐ฉ๐ด [๐2๐]. ๐ ๐ฏ๐ข๐ฌ๐ฆ๐ฅ ๐ข๐ธ๐ข๐ณ๐ฆ๐ฏ๐ฆ๐ด๐ด, ๐ฐ๐ณ ๐๐ฏ๐ช๐ฐ๐ฏ ๐ฐ๐ง ๐ต๐ฉ๐ฆ ๐๐ธ๐ฐ ๐๐ณ๐ถ๐ต๐ฉ๐ด, ๐ต๐ฉ๐ข๐ต ๐ช๐ด ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ฆ๐น๐ต๐ณ๐ฆ๐ฎ๐ฆ๐ด & ๐ฎ๐ช๐ฅ๐ฅ๐ญ๐ฆ, ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ฅ๐ถ๐ข๐ญ๐ช๐ด๐ต๐ช๐ค ๐ค๐ฐ๐ฏ๐ค๐ฆ๐ฑ๐ต๐ถ๐ข๐ญ ๐ฑ๐ณ๐ฐ๐ญ๐ช๐ง๐ฆ๐ณ๐ข๐ต๐ช๐ฐ๐ฏ๐ด, ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ญ๐ช๐ฎ๐ช๐ต๐ด, ๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ ๐ข๐ญ๐ญ ๐ค๐ฐ๐ฏ๐ฅ๐ช๐ต๐ช๐ฐ๐ฏ๐ช๐ฏ๐จ / ๐ฌ๐ข๐ณ๐ฎ๐ข. ๐๐ฉ๐ฆ๐ณ๐ฆ '๐ง๐ณ๐ฆ๐ฆ ๐ง๐ณ๐ฐ๐ฎ' ๐ฎ๐ฆ๐ข๐ฏ๐ด '๐ฏ๐ฐ๐ต ๐ด๐ญ๐ข๐ท๐ฆ ๐ต๐ฐ'; ๐ช๐ต ๐ฅ๐ฐ๐ฆ๐ด๐ฏ'๐ต ๐ฎ๐ฆ๐ข๐ฏ '๐ต๐ฐ ๐ฃ๐ฆ ๐ธ๐ช๐ต๐ฉ๐ฐ๐ถ๐ต'.)
Freedom from elaboration is the main philosophical position of the Consequence (Prasangika) view of the ๐ ๐ถ๐ฑ๐ฑ๐น๐ฒ ๐ช๐ฎ๐ (Madhyamika) school. In fact, Longchen Rabjam himself makes clear that the view of Dzogpa Chenpo is in agreement with the Consequence view."
-- Venerable Tulku Thondup Rinpoche
From the Introduction in the book:
The Precious Treasury Of The Way Of Abiding
Longchen Rabjam
Introduction, by Venerable Tulku Thondup Rinpoche
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Comment: Meaning that our unborn unchanging unconditioned unceasing pristine intrinsic-awareness, or primordial-awareness (the awareness that we try to attain & maintain in Dzogchen meditation), or our naked wisdom (rigpa), is simply the true nature of everything -- subject / mind, relation / action, object / phenomena -- as expressed in Madhyamaka: that is the inconceivable Union of the Two Truths [U2T], or the three inseparable qualities of the Ground (essence, nature, compassionate energy), or the inseparable three kayas.
๐ฃ๐ฟ๐ถ๐บ๐ผ๐ฟ๐ฑ๐ถ๐ฎ๐น-๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐ = ๐๐ฟ๐ผ๐๐ป๐ฑ = ๐จ๐ป๐ถ๐ผ๐ป ๐ผ๐ณ ๐๐ต๐ฒ ๐ง๐๐ผ ๐ง๐ฟ๐๐๐ต๐ [๐จ๐ฎ๐ง].
So when we are purely-aware of something it is 'the Ground / Union of the Two Truths' that is aware of 'the Union of the Two Truths" about something perceived / known, where subject & object & action merge as inseparable manifestations of the Ground / U2T.
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[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]
(i.e. Version 2021-12-30: Union of the Two Truths about all dharmas [U2T]:
The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
All dharmas are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
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[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
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[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
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[With/without wisdom:] When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
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[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
– the inconceivable Union of the Two Truths about all dharmas [U2T],
– the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
– the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about all dharmas,
– the tetralemma about all dharmas,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
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Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
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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].
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Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
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For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
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[02. If we put apparent opposites like ‘opposite-1, opposite-2 ...’ into the Madhyamaka Machine we get: the Union of opposites [Uopp] // the Union of the Two Truths about opposites in general [U2T-opp].]
(i.e. Version 2021-12-30 - Union of apparent opposite like 'opposite-1, opposite-2 ...' [Uopp]:
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uopp: APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'opposite-1, opposite-2 ...' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-opp: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'opposite-1, opposite-2 ...' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'opposite-1, opposite-2 ...' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'opposite-1, opposite-2 ...') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'opposite-1, opposite-2 ...' [U2T-opp],
– the inconceivable Union of the three spheres about apparent opposites like 'opposite-1, opposite-2 ...' [U3S / U2T-3S-opp],
– the inconceivable Union of opposites about apparent opposites like 'opposite-1, opposite-2 ...' [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about apparent opposites like 'opposite-1, opposite-2 ...',
– the tetralemma about apparent opposites like 'opposite-1, opposite-2 ...',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
.
[03. If we put apparent opposites like ‘the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get: the Union of the three spheres [U3S] // the Union of the Two Truths about the three spheres [U2T-3S].]
(i.e. Version 2021-12-30 - Union of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S]:
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U3S: APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U2T-3S],
– the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S-3S],
– the inconceivable Union of opposites about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp-3S],
– the inconceivable Middle Way about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– the tetralemma about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
.
[04. If we put apparent opposites like ‘the two truths -- dependent origination / relative functionality and emptiness of inherent existence --’ into the Madhyamaka Machine we get: the Union of the Two Truths about the two truths themselves [U2T-2T].]
(i.e. Version 2021-12-30 - Union of apparent opposites like ‘the two truths’ -- dependent origination & relative functionality and emptiness of inherent existence -- [U2T-2T]:
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U2T-2T: APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE -- ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
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[U2T-2T: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE --:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
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[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So the two truths -- dependent origination / relative functionality and emptiness of inherent existence -- are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
Apparent opposites like ‘the two truths’ themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
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[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
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[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
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[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U2T-2T],
– the inconceivable Union of the three spheres about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U3S / U2T-3S-2T],
– the inconceivable Union of opposites about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [Non-duality / Oneness / Uopp / U2T-opp-2T],
– the inconceivable Middle Way about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– the tetralemma about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
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[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
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Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
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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].
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Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naรฏve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
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For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)
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Quotes
Essence of mind ~ Mipham Rinpoche
What we call “essence of mind” is
๐๐ต๐ฒ ๐ฎ๐ฐ๐๐๐ฎ๐น ๐ณ๐ฎ๐ฐ๐ฒ ๐ผ๐ณ ๐๐ป๐ฐ๐ผ๐ป๐ฑ๐ถ๐๐ถ๐ผ๐ป๐ฒ๐ฑ ๐ฝ๐๐ฟ๐ฒ ๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐,
which is recognised through receiving the guru’s blessings and instructions.
If you wonder what this is like, (i.e. The three inseparable qualities of the Ground: essence, nature, compassionate energy.)
[1.] it is EMPTY [T2] in essence, beyond conceptual reference;
[2.] it is COGNIZANT [FUNCTIONAL] [T1] by nature, spontaneously present;
[3.] and it is all-pervasive and UNOBSTRUCTED [UNION] [U2T] in its compassionate energy.
This is the rigpa in which the three kayas are inseparable. [U3K] [U3S]
-- Mipham Rinpoche
https://quotes.justdharma.com/essence-of-mind-mipham-rinpoche/
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Rigpawiki - The Ground
The ground of Dzogchen is ๐๐ต๐ฒ ๐ณ๐๐ป๐ฑ๐ฎ๐บ๐ฒ๐ป๐๐ฎ๐น, ๐ฝ๐ฟ๐ถ๐บ๐ผ๐ฟ๐ฑ๐ถ๐ฎ๐น ๐๐๐ฎ๐๐ฒ, ๐ผ๐๐ฟ ๐ฎ๐ฏ๐๐ผ๐น๐๐๐ฒ [๐ถ๐ป๐ต๐ฒ๐ฟ๐ฒ๐ป๐] ๐ป๐ฎ๐๐๐ฟ๐ฒ, which is already perfect and always present. It is described as being endowed with three qualities:
[1.] its essence [T2 - emptiness],
[2.] its nature [T1 - dependent origination & relative functionality]
[3.] its compassionate energy [U2T - inseparability / Union of essence & nature].
Although conceptually we make distinctions between them, these three qualities of the ground of being are united."
https://www.rigpawiki.org/index.php?title=Ground
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[๐๐๐ ๐ฅ๐ฃ๐ฆ๐ ๐๐๐ฅ๐ฆ๐ฃ๐ ๐ ๐ ๐ฅ๐๐ ๐๐๐๐ / ๐๐๐ฅ๐ฃ๐๐๐ค๐๐-๐๐จ๐๐ฃ๐๐๐๐ค๐ค: ๐๐๐๐ ๐ ๐ ๐ ๐๐๐ก๐ฅ๐ช ๐๐ค๐ค๐๐๐๐ / ๐ ๐ก๐๐๐๐๐ค๐ค <==> ๐๐๐ ๐๐ ๐๐๐๐ซ๐๐๐ฅ ๐๐๐ฅ๐ฆ๐ฃ๐ / ๐๐จ๐๐ฃ๐๐๐๐ค๐ค.]
๐๐บ๐ฝ๐๐ ๐ฒ๐๐๐ฒ๐ป๐ฐ๐ฒ [๐ง๐ฎ] means very, very open
And very spacious, like a totally open sky.
Space has no center or edge.
Nothing is prevented, it is completely unimpeded.
Empty essence, like space, is not made out of anything whatsoever.
At the same time there is a sense of knowing,
An awake quality, a ๐ฐ๐ผ๐ด๐ป๐ถ๐๐ฎ๐ป๐ ๐ป๐ฎ๐๐๐ฟ๐ฒ [๐ง๐ญ] ,
Not separate from the openness of this space.
Like the sun shining in daytime,
The daylight and space are not separate.
It's all sunlit space.
๐ก๐ผ๐๐ต๐ถ๐ป๐ด ๐ถ๐ ๐ฐ๐ผ๐ป๐ณ๐ถ๐ป๐ฒ๐ฑ, ๐ป๐ผ๐๐ต๐ถ๐ป๐ด ๐ถ๐ ๐ฏ๐น๐ผ๐ฐ๐ธ๐ฒ๐ฑ ๐ผ๐๐. [๐ ๐ถ๐ฑ๐ฑ๐น๐ฒ ๐ช๐ฎ๐]
All the doors and windows are wide open.
Like a total welcome - of all possibilities -
Which doesn't get caught up in whatever happens.
It is wide open,
๐ง๐ต๐ฒ ๐๐ป๐ถ๐๐ [๐จ๐ป๐ถ๐ผ๐ป] ๐ผ๐ณ ๐ฒ๐บ๐ฝ๐๐ ๐ฒ๐๐๐ฒ๐ป๐ฐ๐ฒ ๐ฎ๐ป๐ฑ ๐ฐ๐ผ๐ด๐ป๐ถ๐๐ฎ๐ป๐ ๐ป๐ฎ๐๐๐ฟ๐ฒ [๐จ๐ฎ๐ง].
This is the third quality, that of unconfined capacity.
– Tsoknyi Rinpoche
from the book "Carefree Dignity: Discourses on Training in the Nature of Mind"
https://quotes.justdharma.com/empty-essence-tsoknyi-rinpoche/
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From: Pointing Out Ordinary Mind - Dzogchen Ponlop Rinpoche - 072
[Mantra Mahamudra:]
What is the true nature of mind? It is :
The Union of luminosity-emptiness,
The Union of awareness-emptiness, and
The Union of bliss-emptiness.
It doesn’t matter whether our thoughts and emotions are positive or negative—that nature is right there.
Our thoughts and emotions are Mahamudra (Ground), whether we realize it or not.
So Mahamudra is the symbol, the seal, the mudra of all phenomena and the true nature of mind.
Thus, the true reality of all appearances (-- subject, relation / action, object --) is called Mahamudra.
...
In the context of mantra Mahamudra, mudra refers to union and maha refers to the nature of this union as fully pervading all phenomena. All phenomena, in reality, are in the state of union. No phenomenon lies beyond this.
Here, union refers to three different types:
the Union of appearance <==> emptiness, (i.e. Union of the Two Truths about objects / phenomena [U2T-object])
the Union of awareness <==> emptiness (i.e. Union of the Two Truths about the subject / mind [U2T-subject]), and
the Union of bliss <==> emptiness. (i.e Union of the three spheres [U3S], or Union of the Two Truths about the three spheres -- subject / mind, relation / action, object / phenomena [U2T-3St])
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Appearance-emptiness means that all outer phenomena (objects)—forms, sounds, smells, and so on—have no true, inherent existence; at the same time, they appear clearly and precisely to our five sense-consciousnesses and conceptual mind. Thus, they are appearance-emptiness. [U2T-object]
Awareness-emptiness means that the perceiver of the five sense objects—the inner awareness (subject)—also has no true, inherent existence. Just as the outer world of phenomena is appearance-emptiness, all inner experiences of consciousness are in the nature of awareness-emptiness. [U2T-subject]
Bliss-emptiness refers to the experience that arises when inner awareness meets outer appearances, when subject and object connect. That contact produces sensations, which are of the nature of bliss-emptiness. The meeting of awareness with any object can bring the experience of great joy, great bliss, unified with emptiness. [U3S / U2T-3S]
[Essence Mahamudra:]
Essence Mahamudra is nothing more than the experience of one’s naked, ordinary mind resting in the unfabricated state.
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๐๐๐๐ ๐๐ค๐ฅ๐ฃ๐ฆ๐๐ฅ๐๐ ๐ค๐๐๐-๐๐๐ ๐จ๐๐๐ ~ โ๐๐ฃ๐ ๐ก๐
Mind is ๐ป๐ผ๐ ๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐, ๐ป๐ผ๐ ๐ป๐ผ๐ป-๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐,
Since each of these [constructs] is negated.
It is also ๐ป๐ผ๐ ๐ฏ๐ผ๐๐ต,
Since existing and not existing are a contradiction.
It is not a living being
Nor other than living beings. (๐ป๐ผ๐ ๐ป๐ฒ๐ถ๐๐ต๐ฒ๐ฟ)
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(๐ถ.๐ฒ. ๐ง๐ฒ๐๐ฟ๐ฎ๐น๐ฒ๐บ๐บ๐ฎ: ๐๐ต๐ฒ ๐๐ต๐ฟ๐ฒ๐ฒ ๐๐ฝ๐ต๐ฒ๐ฟ๐ฒ๐ -- ๐๐๐ฏ๐ท๐ฒ๐ฐ๐ / ๐บ๐ถ๐ป๐ฑ, ๐ฟ๐ฒ๐น๐ฎ๐๐ถ๐ผ๐ป / ๐ฎ๐ฐ๐๐ถ๐ผ๐ป, ๐ผ๐ฏ๐ท๐ฒ๐ฐ๐ / ๐ฝ๐ต๐ฒ๐ป๐ผ๐บ๐ฒ๐ป๐ฎ -- ๐ฎ๐ฟ๐ฒ ๐ป๐ผ๐ ๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐, ๐ป๐ผ๐ ๐ป๐ผ๐ป-๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐, ๐ป๐ผ๐ ๐ฏ๐ผ๐๐ต ๐๐ผ๐ด๐ฒ๐๐ต๐ฒ๐ฟ, ๐ป๐ผ๐ ๐ป๐ฒ๐ถ๐๐ต๐ฒ๐ฟ, ๐ฎ๐ป๐ฑ ๐๐ต๐ฒ๐ฟ๐ฒ ๐ถ๐ ๐ป๐ผ ๐ณ๐ถ๐ณ๐๐ต.)
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๐ง๐ต๐ฒ๐ฟ๐ฒ๐ณ๐ผ๐ฟ๐ฒ, ๐ถ๐ ๐ถ๐ ๐ณ๐ฟ๐ฒ๐ฒ ๐ณ๐ฟ๐ผ๐บ ๐ฎ๐น๐น ๐ฐ๐ผ๐ป๐๐๐ฟ๐๐ฐ๐๐.
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(๐ถ.๐ฒ. ๐ ๐ฒ๐ฎ๐ป๐ถ๐ป๐ด ๐๐ต๐ฒ ๐๐ฟ๐๐ฒ ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ผ๐ณ ๐๐ต๐ฒ ๐๐ต๐ฟ๐ฒ๐ฒ ๐๐ฝ๐ต๐ฒ๐ฟ๐ฒ๐ ๐ถ๐ ๐ถ๐ป๐ฑ๐ฒ๐๐ฐ๐ฟ๐ถ๐ฏ๐ฎ๐ฏ๐น๐ฒ / ๐ถ๐ป๐ฐ๐ผ๐ป๐ฐ๐ฒ๐ถ๐๐ฎ๐ฏ๐น๐ฒ ๐ณ๐ผ๐ฟ ๐ผ๐๐ฟ ๐ณ๐น๐ฎ๐๐ฒ๐ฑ ๐ฐ๐ผ๐ป๐ฑ๐ถ๐๐ถ๐ผ๐ป๐ฒ๐ฑ ๐ฑ๐๐ฎ๐น๐ถ๐๐๐ถ๐ฐ ๐ฐ๐ผ๐ป๐ฐ๐ฒ๐ฝ๐๐๐ฎ๐น ๐ผ๐ฟ๐ฑ๐ถ๐ป๐ฎ๐ฟ๐ ๐บ๐ถ๐ป๐ฑ. ๐๐ ๐ถ๐ ๐ฏ๐ฒ๐๐ผ๐ป๐ฑ ๐ฎ๐น๐น ๐ฒ๐ ๐๐ฟ๐ฒ๐บ๐ฒ๐ & ๐บ๐ถ๐ฑ๐ฑ๐น๐ฒ, ๐ฏ๐ฒ๐๐ผ๐ป๐ฑ ๐ฎ๐น๐น ๐ฑ๐๐ฎ๐น๐ถ๐๐๐ถ๐ฐ ๐ฐ๐ผ๐ป๐ฐ๐ฒ๐ฝ๐๐๐ฎ๐น ๐ฝ๐ฟ๐ผ๐น๐ถ๐ณ๐ฒ๐ฟ๐ฎ๐๐ถ๐ผ๐ป๐, ๐ฏ๐ฒ๐๐ผ๐ป๐ฑ ๐ฎ๐น๐น ๐น๐ถ๐บ๐ถ๐๐, ๐ฏ๐ฒ๐๐ผ๐ป๐ฑ ๐ฎ๐น๐น ๐ฐ๐ผ๐ป๐ฑ๐ถ๐๐ถ๐ผ๐ป๐ถ๐ป๐ด / ๐ธ๐ฎ๐ฟ๐บ๐ฎ.)
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This is how I have established the ultimate:
"Mind is based on space," as it is said.
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This unconstructed self-knowing
๐ฃ๐ฒ๐ฟ๐ฐ๐ฒ๐ถ๐๐ฒ๐ ๐๐ต๐ถ๐น๐ฒ ๐ฒ๐บ๐ฝ๐๐, ๐ฎ๐ป๐ฑ ๐๐ต๐ถ๐น๐ฒ ๐ฒ๐บ๐ฝ๐๐ ๐ถ๐ ๐ฝ๐ฒ๐ฟ๐ฐ๐ฒ๐ถ๐๐ฒ๐.
๐๐ ๐ฝ๐ฒ๐ฟ๐ถ๐ฒ๐ป๐ฐ๐ฒ ๐ฎ๐ป๐ฑ ๐ฒ๐บ๐ฝ๐๐ถ๐ป๐ฒ๐๐ ๐ฎ๐ฟ๐ฒ ๐๐ต๐ฒ๐ฟ๐ฒ๐ณ๐ผ๐ฟ๐ฒ ๐ถ๐ป๐ฑ๐ถ๐๐ถ๐๐ถ๐ฏ๐น๐ฒ,
.
(๐ถ.๐ฒ. ๐ง๐ต๐ฒ ๐๐ป๐ฏ๐ผ๐ฟ๐ป ๐๐ป๐ฐ๐ต๐ฎ๐ป๐ด๐ถ๐ป๐ด ๐๐ป๐ฐ๐ผ๐ป๐ฑ๐ถ๐๐ถ๐ผ๐ป๐ฒ๐ฑ ๐๐ป๐ฐ๐ฒ๐ฎ๐๐ถ๐ป๐ด ๐ฝ๐ฟ๐ถ๐๐๐ถ๐ป๐ฒ ๐๐ฟ๐ผ๐๐ป๐ฑ / ๐๐ฎ๐๐ถ๐ / ๐๐ฟ๐๐ฒ ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ผ๐ณ ๐ฅ๐ฒ๐ฎ๐น๐ถ๐๐ ๐ฎ๐ ๐ถ๐ ๐ถ๐ ๐ถ๐ ๐๐ต๐ฒ ๐ถ๐ป๐ฐ๐ผ๐ป๐ฐ๐ฒ๐ถ๐๐ฎ๐ฏ๐น๐ฒ ๐จ๐ป๐ถ๐ผ๐ป ๐ผ๐ณ ๐๐ต๐ฒ ๐ง๐๐ผ ๐ง๐ฟ๐๐๐ต๐ ๐ฎ๐ฏ๐ผ๐๐ ๐๐ต๐ฒ ๐๐ต๐ฟ๐ฒ๐ฒ ๐๐ฝ๐ต๐ฒ๐ฟ๐ฒ๐ -- ๐๐๐ฏ๐ท๐ฒ๐ฐ๐ / ๐บ๐ถ๐ป๐ฑ, ๐ฟ๐ฒ๐น๐ฎ๐๐ถ๐ผ๐ป / ๐ฎ๐ฐ๐๐ถ๐ผ๐ป, ๐ผ๐ฏ๐ท๐ฒ๐ฐ๐ / ๐ฝ๐ต๐ฒ๐ป๐ผ๐บ๐ฒ๐ป๐ฎ --: ๐จ๐ป๐ถ๐ผ๐ป ๐ผ๐ณ ๐ฐ๐ผ๐ป๐๐ฒ๐ป๐๐ถ๐ผ๐ป๐ฎ๐น๐น๐ ๐ฑ๐ฒ๐ฝ๐ฒ๐ป๐ฑ๐ฒ๐ป๐๐น๐ ๐ฐ๐ผ-๐ฎ๐ฟ๐ถ๐๐ฒ๐ป ๐ฟ๐ฒ๐น๐ฎ๐๐ถ๐๐ฒ๐น๐ ๐ณ๐๐ป๐ฐ๐๐ถ๐ผ๐ป๐ฎ๐น ๐ฒ๐๐ฒ๐ฟ-๐ฐ๐ต๐ฎ๐ป๐ด๐ถ๐ป๐ด ๐ถ๐บ๐ฝ๐ฒ๐ฟ๐บ๐ฎ๐ป๐ฒ๐ป๐ ๐ฎ๐ฝ๐ฝ๐ฒ๐ฎ๐ฟ๐ฎ๐ป๐ฐ๐ฒ๐ <==> ๐ฎ๐ป๐ฑ ๐ฒ๐บ๐ฝ๐๐ถ๐ป๐ฒ๐๐ ๐ผ๐ณ ๐ถ๐ป๐ต๐ฒ๐ฟ๐ฒ๐ป๐ ๐ฒ๐ ๐ถ๐๐๐ฒ๐ป๐ฐ๐ฒ. [๐จ๐ฎ๐ง])
.
Like the analogy of the moon in water.
This is how I have established non-duality [U2T]:
"Space is not based on anything," as it is said.
.
.
.
This unconstructed self-knowing
Is itself ๐๐ต๐ฒ ๐๐ฒ๐ฟ๐ ๐ฏ๐ฎ๐๐ถ๐ ๐ผ๐ณ ๐๐ฎ๐บ๐๐ฎ๐ฟ๐ฎ. (๐๐ต๐ฒ ๐๐ฟ๐ผ๐๐ป๐ฑ)
๐ก๐ถ๐ฟ๐๐ฎ๐ป๐ฎ ๐ฎ๐ ๐๐ฒ๐น๐น is also just this.
.
The Great MIDDLE WAY is also just this. [U2T]
That to be seen (VIEW) is also just this. [U2T]
That to train (PATH) in is also just this. [U2T]
That to attain (FRUITION) is also just this. [U2T]
The valid truth (TRUE NATURE OF REALITY) is also just this. [U2T]
.
.
.
The renowned threefold tantras
Of basic cause, method, and result,
And what is known as ground, path, and fruition,
Are just different situations of this.
The basic consciousness, the all-ground,
And all possible aggregates in samsara,
Are known as the 'dependent,' and so forth.
.
.
.
– Naropa
from the book "Songs of Naropa: Commentaries on Songs of Realization"
https://quotes.justdharma.com/unconstructed-self-knowing-naropa/
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Present in yourself ~ Padmasambhava
This awakened mind of awareness is not made out of any material substance; it is self-existing and inherent in yourself. This is the nature of things [U2T] that is easy to realize because it is not to be sought for elsewhere. This is the nature of mind that does not consist of a concrete perceiver and something perceived to fixate on. It defies the limitations of permanence and annihilation. In it there is no thing to awaken; the awakened state of enlightenment is your own awareness that is naturally awake. In it there is no thing that goes to the hells; awareness is naturally pure. In it there is no practice to carry out; its nature is naturally cognizant. This great view of the natural state is present in yourself: resolve that it is not to be sought for elsewhere.
-- Padmasambhava
from the book Advice from the Lotus-Born
https://quotes.justdharma.com/present-in-yourself-padmasambhava/
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[๐โ๐๐โ ๐๐ฝ ๐โ๐ผ ๐๐๐ ๐ธ๐โ๐ผโ๐๐ ๐๐ฝ ๐โ๐ผ ๐๐โ๐ป - [๐๐๐]] and
[๐โ๐ผ ๐ป๐๐ธ๐๐๐พ๐๐ผ ๐น๐ผ๐๐๐ผ๐ผโ ๐๐๐น๐๐ผโ๐ ๐ธโ๐ป ๐๐น๐๐ผโ๐ - [๐๐๐]]
[๐โ๐๐โ ๐๐ฝ ๐โ๐ผ ๐๐๐ ๐ธ๐โ๐ผโ๐๐ ๐๐ฝ ๐โ๐ผ ๐๐โ๐ป]
The mind has two aspects. Unborn openness - that is to say, it’s not a thing (๐๐ข๐ฅ๐ฉ๐๐ฃ๐๐จ๐จ ๐ค๐ ๐ฉ๐๐ ๐ข๐๐ฃ๐ [๐2]), it has no shape or colour; it doesn’t have an origin in time or an end in time.
And the quality of the mind, of awareness, is the clarity that reveals the ceaseless flow of experience (๐๐ช๐ฃ๐๐ฉ๐๐ค๐ฃ๐๐ก๐๐ฉ๐ฎ / ๐๐ก๐๐ง๐๐ฉ๐ฎ / ๐๐ค๐๐ฃ๐๐ฏ๐๐ฃ๐๐ / ๐๐ฌ๐๐ง๐๐ฃ๐๐จ๐จ ๐ค๐ ๐ฉ๐๐ ๐ข๐๐ฃ๐ [๐1]).
(๐.๐. ๐ฝ๐ช๐๐๐๐๐ฃ๐๐ฉ๐ช๐ง๐ / ๐๐ฃ๐ฉ๐ง๐๐ฃ๐จ๐๐-๐๐ฌ๐๐ง๐๐ฃ๐๐จ๐จ = ๐๐ฃ๐๐ค๐ฃ ๐ค๐ ๐ฉ๐๐ ๐๐ฌ๐ค ๐๐ง๐ช๐ฉ๐๐จ ๐๐๐ค๐ช๐ฉ ๐ฉ๐๐ ๐ข๐๐ฃ๐ [๐2๐].)
.
[๐โ๐ผ ๐ป๐๐ธ๐๐๐พ๐๐ผ ๐น๐ผ๐๐๐ผ๐ผโ ๐๐๐น๐๐ผโ๐ ๐ธโ๐ป ๐๐น๐๐ผโ๐]
This flow of experience manifests as
๐ฉ๐๐ ๐๐ฉ๐๐ง๐ฃ๐๐ก ๐๐ค๐ฃ๐ซ๐๐ง๐จ๐๐ฉ๐๐ค๐ฃ ๐ค๐ง ๐๐๐๐ก๐ค๐๐ช๐ ๐ค๐ง ๐๐๐๐ก๐๐๐ฉ๐๐
๐๐๐ฉ๐ฌ๐๐๐ฃ ๐จ๐ช๐๐๐๐๐ฉ ๐๐ฃ๐ ๐ค๐๐๐๐๐ฉ.
(๐.๐. ๐๐ฃ๐๐ค๐ฃ ๐จ๐ช๐๐๐๐๐ฉ <==> ๐ค๐๐๐๐๐ฉ. They are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing, in harmony, non-dual, dialoguing, communicating, collaborating, co-conditioning each other ...)
-- James Low
From the public lecture "National identity, personal identity and Buddha nature"
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[๐โ๐๐โ ๐๐ฝ ๐โ๐ผ ๐๐๐ ๐โ๐๐โ๐ ๐ธ๐น๐๐๐ ๐โ๐ผ ๐โโ๐ผ๐ผ ๐โโ๐ผโ๐ผ๐ -- ๐๐๐น๐๐ผโ๐, โ๐ผ๐๐ธ๐๐๐โ/๐ธโ๐๐๐โ, ๐๐น๐๐ผโ๐ --]
Meditation is not a means to develop something or to arrive in some other place (or to reject / negate / abandon / eliminate everything for mere-emptiness).
It is the way we rest in the ๐ถ๐ป๐๐ฒ๐ฝ๐ฎ๐ฟ๐ฎ๐ฏ๐ถ๐น๐ถ๐๐ of ungraspable ๐ฒ๐บ๐ฝ๐๐ถ๐ป๐ฒ๐๐ and the ceaseless display of ever shifting ๐ฎ๐ฝ๐ฝ๐ฒ๐ฎ๐ฟ๐ฎ๐ป๐ฐ๐ฒ๐ (body, speech & mind; physical, conceptual, mental fabrications; the three spheres: subject, relation / action, object).
(i.e. The goal of meditation: To directly perceive / realise / experience / abide in the inconceivable / indescribable true nature of Reality as it is here & now: in ๐ฉ๐๐ ๐๐ฃ๐๐ค๐ฃ ๐ค๐ ๐๐ค๐ฃ๐ซ๐๐ฃ๐ฉ๐๐ค๐ฃ๐๐ก๐ก๐ฎ ๐๐๐ฅ๐๐ฃ๐๐๐ฃ๐ฉ๐ก๐ฎ ๐๐ค-๐๐ง๐๐จ๐๐ฃ ๐ง๐๐ก๐๐ฉ๐๐ซ๐๐ก๐ฎ ๐๐ช๐ฃ๐๐ฉ๐๐ค๐ฃ๐๐ก ๐๐ซ๐๐ง-๐๐๐๐ฃ๐๐๐ฃ๐ ๐๐ข๐ฅ๐๐ง๐ข๐๐ฃ๐๐ฃ๐ฉ ๐๐ฅ๐ฅ๐๐๐ง๐๐ฃ๐๐๐จ <==> ๐๐ฃ๐ ๐๐ข๐ฅ๐ฉ๐๐ฃ๐๐จ๐จ ๐ค๐ ๐๐ฃ๐๐๐ง๐๐ฃ๐ฉ ๐๐ญ๐๐จ๐ฉ๐๐ฃ๐๐ -- ๐๐๐ค๐ช๐ฉ ๐๐ก๐ก ๐๐๐๐ง๐ข๐๐จ. The inconceivable Union of the Two Truths [U2T].)
-- James Low
From: Lama Chetsangpa: on the five perfections. [4 of 4] Zoom, April 2021
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[๐๐๐ฆ๐๐ ๐๐ฅ ๐ฅ๐๐ ๐๐๐๐ ๐ ๐ ๐ ๐ฅ๐๐ ๐๐จ๐ ๐๐ฃ๐ฆ๐ฅ๐๐ค ๐๐๐ ๐ฆ๐ฅ ๐๐๐ ๐๐๐๐ฃ๐๐๐ค]
In the experience of yogis who do not perceive things dualistically, the fact that things manifest [T1 - dependently co-arisen relatively functional appearances] without truly existing [T2 - emptiness of inherent existence] ๐ถ๐ ๐๐ผ ๐ฎ๐บ๐ฎ๐๐ถ๐ป๐ด ๐๐ต๐ฎ๐ ๐๐ต๐ฒ๐ ๐ฏ๐๐ฟ๐๐ ๐ถ๐ป๐๐ผ ๐น๐ฎ๐๐ด๐ต๐๐ฒ๐ฟ.
~ Longchenpa from the book, The Life of Longchenpa: The Omniscient Dharma King of the Vast Expanse
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A path composed of the two inseparable accumulations in accord with the View / Ground: the Union of the Two Truths: Union of interdependence <==> and emptiness of inherent existence
My son Naropa, for phenomena that come from interdependence [T1],
Until you realize all these are unborn [T2],
You must not separate
From the wheels of merit [T1] and wisdom [T2].
– Tilopa
quoted in the book "The Sole Panacea: A Brief Commentary On The Seven-Line Prayer To Guru Rinpoche That Cures The Suffering Of The Sickness Of Karma And Delusions"
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[๐ธ๐ฅ๐๐ช๐ ๐๐๐ฅ๐๐๐ฅ๐ฃ๐ & ๐ฅ๐๐ ๐๐๐๐ ๐ ๐ ๐ ๐ฅ๐๐ ๐๐จ๐ ๐๐ฃ๐ฆ๐ฅ๐๐ค]
These internal divisions within Guhyamantra (i.e. Mantrayฤna, Guhyamantrayฤna, Tantrayฤna, Tantric Buddhism, Esoteric Buddhism)
๐ฎ๐๐๐ฒ๐ฟ๐ ๐๐ต๐ฒ ๐ถ๐ป๐ฑ๐ถ๐๐ถ๐๐ถ๐ฏ๐ถ๐น๐ถ๐๐ [๐จ๐ป๐ถ๐ผ๐ป] ๐ผ๐ณ ๐๐ต๐ฒ ๐๐๐ผ ๐๐ฟ๐๐๐ต๐, beginning with Kriya and ending with Great Perfection.
Because of this, from Kriya through the Great Perfection, the suchness of the self and the suchness of the deity are considered to be equal in nature. Insofar as the view of equality waxes, the view of inequality wanes. In short, the view of equality slowly diminishes fixation on realist views.
A view such as this wherein the suchness of the self is the same nature as the deity is present in those sets of discourses that are definitive in meaning (nges pa’i don kyi mdo sde).
Nevertheless, there is not much explanation other than this concerning how equality is accomplished. This is not unlike, for example, the bodhisattva’s Jฤtakฤ Tales in the ลrฤvaka system, which are simply teachings on the accomplishment of enlightenment through practicing for the benefit of sentient beings over a long period of time, with no explanation of the means to accomplish bodhicitta.
These deviations and obscurations have been explained in dependence upon The Indestructible Being of Great Space Tantra. In the injunctions of past scholars, it is well known that, in the Undiminished Victory Banner Great Space Tantra, each specific deviation and obscuration is revealed like the sun in the sky.
Those deviations and obscurations are only explained as simple parameters, beyond which one should not go. When deviations and obscurations, as a category, are broken down and set into fundamental groups, there are twenty-three points of deviation and seven obscurations — totaling thirty.
Entering the Way of the Great Vehicle
Dzogchen as the Culmination of the Mahฤyฤna
Rongzom Chรถkyi Zangpo
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DZOGCHEN KEY POINTS - Tulku Urgyen Rinpoche
Trekchรถ is recognizing that the dharmata of mind and the colors and lights are all dharmata’s natural displays and that the sounds are the self-resounding of dharmata.
We must recognize that these manifestations [of the Ground], visible [T1 - appearances] yet insubstantial [T2 - emptiness], come from nowhere else. Understand this, truly, and the Lord of Death will have no hold upon you.
From an oral teaching at Nagi Gompa, November 24, 1995.
Quintessential Dzogchen: Confusion Dawns as Wisdom
Schmidt, Marcia Binder. Erik Pema K
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From Rigpawiki: Dharmata — suchness, or the true nature of reality.
Sogyal Rinpoche writes: "The Sanskrit word dharmatฤ, means the intrinsic nature of everything, the essence of things as they are. Dharmata is the naked, unconditioned truth, the nature of reality, or the true nature of phenomenal existence.
(i.e. Dharmata / Suchness / Ground / Basis / Source / Primordial-awareness = the Union of the Two Truths [U2T]. That is the only thing that is unborn unchanging unconditioned, unceasing pristine.)
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LIBERATION BY RESOLVING THAT EVERYTHING IS THE DISPLAY OF AWARENESS (i.e.. the Ground / Dharmata / Union of the Two Truths)
The more firmly you are resolved that everything is the display of Awareness, the more liberated you are from regrets, blame, worries, confusions, etc.
Liberation because of this simple truth: Awareness creates all and you absolutely have no control over anything. You absolutely do not appear in this story to worry, to fear, to control, to regret.
The ‘I’ is also just the display of Awareness.
This body & mind is also just the display of Awareness.
Since the belief of an ‘I’ is just the display of Awareness, what is there to fear?
The 'self' is just the display of Awareness.
'No-self' is also just the display of Awareness.
The key of this method is to be resolved that everything is the display of Awareness: the 'I', body & mind, evils, ignorance, etc. Even ignorance is not to be afraid of!
The truth is that everything here, including this ‘I’, is the display of Awareness. The ‘I’ neither has any role, nor does it control anything. Awareness creates absolutely everything!
Since this is all the display of Awareness, how could it be bad?
Beautiful, perfect: all scenes are fine!
-- Trong Suแปt
(Quoted from the talk on the meditation practice "Ah turns out this is Awareness displaying the scene..", 05/09/2021, Hanoi. Translated by Hแปng Vy)
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[๐๐ธ๐๐โ๐พ ๐โ๐๐ โ๐ธ๐๐ผ๐ป ๐ธ๐๐ธโ๐ผโ๐ผ๐๐ ๐ธ๐ ๐โ๐ผ ๐ปโค๐๐พโโ๐ผโ โ๐ธ๐โ:]
(as a compatible alternative to the Madhyamaka Path)
.
Svasti. You might have a hundred or a thousand teachers,
But the one who introduces you to mind’s nature is supreme,
Superior in kindness even to the Buddha —
To the root guru, I bow down in homage.
.
๐ง๐ต๐ฒ ๐๐ฒ๐ฟ๐ ๐ฒ๐๐๐ฒ๐ป๐ฐ๐ฒ ๐ผ๐ณ ๐๐ผ๐๐ฟ ๐ผ๐๐ป ๐บ๐ถ๐ป๐ฑ, (๐ถ.๐ฒ. ๐จ๐ป๐ถ๐ผ๐ป ๐ผ๐ณ ๐๐ต๐ฒ ๐ง๐๐ผ ๐ง๐ฟ๐๐๐ต๐ [๐จ๐ฎ๐ง].)
Is entirely beyond arising, ceasing and remaining —
This is what followers of the Great Perfection
Call ๐ฟ๐ถ๐ด๐ฝ๐ฎ, ๐ฝ๐๐ฟ๐ฒ ๐ฎ๐ป๐ฑ ๐ผ๐ฝ๐ฒ๐ป ๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐.
(๐ถ.๐ฒ. ๐๐ป๐๐ฟ๐ถ๐ป๐๐ถ๐ฐ-๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐ ๐ฎ๐ ๐๐ต๐ฒ ๐๐ฟ๐ผ๐๐ป๐ฑ)
.
๐ง๐ต๐ฒ ๐ฒ๐๐๐ฒ๐ป๐ฐ๐ฒ ๐ผ๐ณ ๐๐ต๐ถ๐ ๐ฎ๐ฝ๐ฝ๐ฟ๐ผ๐ฎ๐ฐ๐ต ๐ถ๐ ๐ป๐ผ๐ป๐ฒ ๐ผ๐๐ต๐ฒ๐ฟ ๐๐ต๐ฎ๐ป
๐๐๐๐๐๐ ๐ฅ๐๐๐ค ๐๐จ๐๐ฃ๐๐๐๐ค๐ค ๐๐ค ๐ฅ๐๐ โ๐๐ฅ๐,
In undistracted, non-meditation —
So, without distraction, sustain ๐๐ต๐ฒ ๐ด๐ฒ๐ป๐๐ถ๐ป๐ฒ ๐ป๐ฎ๐๐๐ฟ๐ฒ.
(๐ถ.๐ฒ. ๐ฝ๐๐ฟ๐ฒ ๐ป๐ฎ๐ธ๐ฒ๐ฑ ๐ฎ๐๐ฎ๐ฟ๐ฒ๐ป๐ฒ๐๐)
.
What we call ‘stillness and movement inseparable’
Means that in stillness, which is beyond arising,
There is movement, which is beyond cessation —
Stillness and movement, arising and ceasing, are thus inseparable.
(๐ถ.๐ฒ. ๐จ๐ป๐ถ๐ผ๐ป ๐ผ๐ณ ๐ผ๐ฝ๐ฝ๐ผ๐๐ถ๐๐ฒ๐; ๐ฒ๐ . ๐จ๐ป๐ถ๐ผ๐ป ๐บ๐ผ๐๐ฒ๐บ๐ฒ๐ป๐ <==> ๐๐๐ถ๐น๐น๐ป๐ฒ๐๐.)
.
๐๐๐๐๐ค๐ฅ๐ฃ๐๐๐ฅ๐๐ ๐๐จ๐๐ฃ๐๐๐๐ค๐ค ๐๐ค ๐ฅ๐๐ ๐ก๐๐ฅ๐ ๐ ๐ ๐ฅ๐๐ ๐๐๐๐ฅ๐ ๐ฃ๐๐ ๐ฆ๐ค,
And distraction is the playground of saแนsฤra.
So maintain awareness without distraction,
Continuously, both day and night.
.
The nature of mind is clear light. (๐ถ.๐ฒ. ๐จ๐ป๐ถ๐ผ๐ป ๐ผ๐ณ ๐๐ต๐ฒ ๐ง๐๐ผ ๐ง๐ฟ๐๐๐ต๐ [๐จ๐ฎ๐ง].)
Sullying thoughts are to be purified.
๐๐๐ ๐บ๐ผ๐๐ฒ๐บ๐ฒ๐ป๐ ๐บ๐๐๐ ๐ป๐ฒ๐ถ๐๐ต๐ฒ๐ฟ ๐ฏ๐ฒ ๐ฟ๐ฒ๐ท๐ฒ๐ฐ๐๐ฒ๐ฑ ๐ป๐ผ๐ฟ ๐ถ๐ป๐ฑ๐๐น๐ด๐ฒ๐ฑ. (๐ถ.๐ฒ. ๐ง๐ต๐ฒ ๐บ๐ถ๐ฑ๐ฑ๐น๐ฒ ๐ช๐ฎ๐ ๐ถ๐ป ๐ฒ๐๐ฒ๐ฟ๐๐๐ต๐ถ๐ป๐ด: ๐ป๐ผ๐๐ต๐ถ๐ป๐ด ๐๐ผ ๐ฎ๐ฐ๐ฐ๐ฒ๐ฝ๐ ๐ป๐ผ๐๐ต๐ถ๐ป๐ด ๐๐ผ ๐ฟ๐ฒ๐ท๐ฒ๐ฐ๐ ๐ถ๐ป ๐ฎ๐ฏ๐๐ผ๐น๐๐๐ฒ ๐๐ฒ๐ฟ๐บ๐.)
The stirrings of mind must naturally free themselves.
.
The source of virtuous action
Is none other than devotion for the guru.
So exert yourself in guru yoga,
And avoid sporadic practice.
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There is no limit to what could be said,
But now is the time for essential practice,
So may this short explanation
Cause experience and realization to increase just like the waxing moon.
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~ Katok Tsewang Rigdzin Rinpoche, Advice for a King
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[๐๐๐๐ค ๐๐๐๐ ๐ ๐ ๐๐๐ฅ๐ฃ๐๐๐ค๐๐ ๐จ๐๐ค๐๐ ๐ ๐๐๐ ๐๐ ๐๐ก๐๐ค๐ค๐๐ ๐]
A dream unfolding ~ Chagdud Tulku Rinpoche
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Time is very precious. Do not wait until you are dying to understand your spiritual nature. If you do it now, you will discover resources of kindness and compassion you didn’t know you had. It is from ๐๐ต๐ถ๐ ๐บ๐ถ๐ป๐ฑ ๐ผ๐ณ ๐ถ๐ป๐๐ฟ๐ถ๐ป๐๐ถ๐ฐ ๐๐ถ๐๐ฑ๐ผ๐บ ๐ฎ๐ป๐ฑ ๐ฐ๐ผ๐บ๐ฝ๐ฎ๐๐๐ถ๐ผ๐ป [๐จ๐ฎ๐ง] that you can truly benefit others....
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Moment by moment, we should look at life as if it were a dream unfolding....
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In this relaxed, more open state of being, we have the opportunity to gain the infallible means of dying well, which is ๐ฟ๐ฒ๐ฐ๐ผ๐ด๐ป๐ถ๐๐ถ๐ผ๐ป ๐ผ๐ณ ๐ผ๐๐ฟ ๐ฎ๐ฏ๐๐ผ๐น๐๐๐ฒ [๐ฝ๐ฟ๐ถ๐บ๐ผ๐ฟ๐ฑ๐ถ๐ฎ๐น / ๐ถ๐ป๐ต๐ฒ๐ฟ๐ฒ๐ป๐] ๐ป๐ฎ๐๐๐ฟ๐ฒ. (๐ถ.๐ฒ. ๐จ๐ป๐ถ๐ผ๐ป ๐ผ๐ณ ๐๐ต๐ฒ ๐ง๐๐ผ ๐ง๐ฟ๐๐๐ต๐ [๐จ๐ฎ๐ง].)
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– Chagdud Tulku Rinpoche
from the book "Life In Relation To Death"
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[๐๐ ๐๐๐ฅ๐๐๐๐ค ๐ก๐๐ ๐ก๐๐ ๐๐๐๐ ๐๐๐ฅ๐ ๐๐ ๐๐ฉ๐ฅ๐ฃ๐๐๐ ๐ก๐ ๐ค๐๐ฅ๐๐ ๐ ๐จ๐๐ฅ๐๐ ๐ฆ๐ฅ ๐๐๐ ๐จ๐๐๐ ๐๐ฅ]
"Fools who do not perceive the ultimate meaning
๐ฐ๐น๐ฎ๐ถ๐บ ๐๐ต๐ฎ๐ ๐ฎ๐ฝ๐ฝ๐ฎ๐ฟ๐ฒ๐ป๐ ๐ฝ๐ต๐ฒ๐ป๐ผ๐บ๐ฒ๐ป๐ฎ ๐ฎ๐ฟ๐ฒ ๐ผ๐ป๐ฒ’๐ ๐ผ๐๐ป ๐บ๐ถ๐ป๐ฑ.
This is like taking brass to be gold."
-- The Tantra Summarizing the Ultimate Meaning
Cited in : The Exposition of the Quintessential Meaning of the Three Categories
A Commentary on the Precious Treasury of the Way of Abiding by Longchen Rabjam
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[๐๐๐๐ ๐๐๐ ๐ก๐๐๐๐ ๐๐๐๐]
Mind is inconceivable ~ Longchenpa
The mind does seem to be [T1 - appearing, functional] and yet lacks real existence [T2 - empty of inherent existence] [U2T].
When searched for, it’s not found;
When looked for, it’s not seen.
No color does it have, no shape; it cannot be identified.
Not outside or within; throughout the triple time,
It is not born, it does not cease.
And it is not located anywhere on this side or on that.
Groundless, rootless, it is not a thing (and not nothing).
There is no pointing to it: mind is inconceivable.
– Longchenpa
from the book "Finding Rest in the Nature of the Mind: The Trilogy of Rest, Volume 1"
(๐.๐. ๐๐๐ฃ๐ / ๐จ๐ช๐๐๐๐๐ฉ ๐๐ฃ๐ ๐ฅ๐๐๐ฃ๐ค๐ข๐๐ฃ๐ / ๐ค๐๐๐๐๐ฉ ๐๐ง๐ ๐๐ฃ๐ฉ๐๐ง๐๐๐ฅ๐๐ฃ๐๐๐ฃ๐ฉ [T1] <==> ๐ฉ๐๐ช๐จ ๐๐ค๐ฉ๐ ๐๐ข๐ฅ๐ฉ๐ฎ ๐ค๐ ๐๐ฃ๐๐๐ง๐๐ฃ๐ฉ ๐๐ญ๐๐จ๐ฉ๐๐ฃ๐๐ [T2], ๐๐ฃ๐ ๐ซ๐๐๐ ๐ซ๐๐ง๐จ๐ [U2T]. ๐๐๐๐ฎ ๐๐ง๐ ๐ฃ๐ค๐ฉ ๐๐๐๐๐๐ง๐๐ฃ๐ฉ, ๐ฃ๐ค๐ฉ ๐๐๐๐ฃ๐ฉ๐๐๐๐ก, ๐ฃ๐ค๐ฉ ๐๐ค๐ฉ๐ ๐ฉ๐ค๐๐๐ฉ๐๐๐ง, ๐ฃ๐ค๐ฉ ๐ฃ๐๐๐ฉ๐๐๐ง. ๐๐ ๐๐๐ฃ๐ฃ๐ค๐ฉ ๐ง๐๐๐ช๐๐ ๐๐ซ๐๐ง๐ฎ๐ฉ๐๐ฃ๐ ๐ฉ๐ค ๐๐ช๐จ๐ฉ ๐ค๐ฃ๐ ๐ค๐ ๐ฉ๐๐๐ข, ๐ฃ๐ค๐ง ๐ฉ๐ค ๐๐ค๐ฉ๐ ๐ฉ๐ค๐๐๐ฉ๐๐๐ง, ๐ฃ๐ค๐ง ๐ฉ๐ค ๐ฃ๐๐๐ฉ๐๐๐ง. ๐๐๐๐ฎ ๐๐ง๐ ๐๐ฃ๐๐๐จ๐๐ง๐๐๐๐๐ก๐ / ๐๐ฃ๐๐ค๐ฃ๐๐๐๐ซ๐๐๐ก๐, ๐๐๐ฎ๐ค๐ฃ๐ ๐๐ก๐ก ๐๐ญ๐ฉ๐ง๐๐ข๐๐จ & ๐ข๐๐๐๐ก๐, ๐๐๐ฎ๐ค๐ฃ๐ ๐๐ก๐ก ๐๐ช๐๐ก๐๐จ๐ฉ๐๐ ๐๐ค๐ฃ๐๐๐ฅ๐ฉ๐ช๐๐ก ๐ฅ๐ง๐ค๐ก๐๐๐๐ง๐๐ฉ๐๐ค๐ฃ๐จ, ๐๐๐ฎ๐ค๐ฃ๐ ๐๐ก๐ก ๐ก๐๐ข๐๐ฉ๐๐ฉ๐๐ค๐ฃ๐จ, ๐๐๐ฎ๐ค๐ฃ๐ ๐๐ก๐ก ๐๐ค๐ฃ๐๐๐ฉ๐๐ค๐ฃ๐๐ฃ๐ / ๐ ๐๐ง๐ข๐. ๐๐๐๐ฎ ๐๐ง๐ ๐๐ฃ๐จ๐๐ฅ๐๐ง๐๐๐ก๐ ๐จ๐ฅ๐ค๐ฃ๐ฉ๐๐ฃ๐๐ค๐ช๐จ ๐ฃ๐๐ฉ๐ช๐ง๐๐ก ๐ข๐๐ฃ๐๐๐๐จ๐ฉ๐๐ฉ๐๐ค๐ฃ๐จ ๐ค๐ ๐ฉ๐๐ ๐๐ง๐ค๐ช๐ฃ๐ / ๐ฝ๐๐จ๐๐จ / ๐๐ค๐ช๐ง๐๐ / ๐๐ช๐๐๐ฃ๐๐จ๐จ / ... ๐๐ฃ๐จ๐๐ฅ๐๐ง๐๐๐ก๐ ๐๐ง๐ค๐ข ๐ฉ๐๐ ๐๐ง๐ค๐ช๐ฃ๐, ๐ฉ๐๐ช๐จ ๐ฅ๐ง๐๐ข๐ค๐ง๐๐๐๐ก๐ก๐ฎ ๐ฅ๐ช๐ง๐. ๐๐๐๐ง๐ ๐๐จ ๐ฃ๐ค๐ฉ๐๐๐ฃ๐ ๐ฉ๐ค ๐๐๐๐๐ฅ๐ฉ ๐ฃ๐ค๐ฉ๐๐๐ฃ๐ ๐ฉ๐ค ๐ง๐๐๐๐๐ฉ ๐๐๐ค๐ช๐ฉ ๐ฉ๐๐๐ข.)
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THE SIMPLE AND PRECISE INSTRUCTIONS FOR RECOGNISING AND LIVING AS NAKED AWARENESS.
Really, these precise and clear directions for recognising your already naked awareness needs no addition comment. Written by Jackson Peterson, interspaced with additional quotes from those who self liberated by this recognition.
'My purpose is to share a living experience that can transform confusion into insightful clarity, suffering into joy, and selfishness into compassion and unconditional love; rather than hosting groups for discussions "about" theory and related topics.
So, why don't we focus uniquely on the topics below until everyone has some real direct experience? Let's work through what obstacles seem to prevent this from being fully experienced for each of you. - Complete Instructions for Dzogchen Atiyoga
"Relax into basic space beyond beginning and end,” introduces the nature of mind. Once you recognize it, there is no need to wait for another time in the future. Basic space never began and does not end in any way whatsoever. Rigpa never began and does not end. It is totally endless, utterly beginningless." -Tulku Urgyen
"This wakefulness that is primordially pure is the empty quality of the nature of our mind [T2]. In the moment when we recognize our nature, we do not see any ‘thing’ whatsoever. It is already utterly pure and perfect. That is exactly what we call primordial purity. Inseparable from that is a quality of knowing [T1]: we are cognizant, at the same time. This is the spontaneous presence. These two aspects are indivisible." [U2T] - Tulku Urgyen
'Direct Introduction to Pure Awareness (rigpa in Tibetan):
Sit in a comfortable posture in a well lit and bright room or outdoor space.
Close your eyes.
Notice the colour at your closed eyelids. It will usually seem like an orangey colour with brownish or gray tinges. Whatever the colour, just observe the colour that seems to be in front of your awareness that's noticing the colors (objects).
Now, instead of attention being on the colors at the eyelids; notice that which is the "observing" awareness (subject) that knows the colors are present. Bring attention from the object to the subject side that is doing the observing.'
"There is an oral instruction about the way to look. It is said,
“It is as though your eyes were looking through the back of your head instead of looking forwards.” - Mingyur Rinpoche
"It is as though your eyes are looking backwards instead of forwards as they usually do. You are looking out with your eyes but are looking back at the same time. Do not try too hard with this though, otherwise you will really make a big mistake. You just sort of look back ..." - Mingyur Rinpoche
'Notice the empty nature of your own awareness that is observing. There is an empty space of awareness that knows itself, but not as a thing with shape, form or substance.' [U3S]
"The way to do this is just to turn your attention slightly inward, not to look deeply inside, just to turn your focus from outward to inward in a very light way. The moment of recognising this state is the blessings of the lineage." - Tsoknyi Rinpoche
'Being that empty, observing awareness; just notice again the colors at the eyelids. Do the colors alter or change your empty awareness, or do they just appear in awareness like clouds appearing in a changeless sky? This analogy applies as well regarding all thoughts, images, sense of self, emotional energies, sensations and perceptions that also appear harmlessly in the empty space of changeless awareness [U2T].
Relax attention again and again from the colors or any inner phenomena, so that attention and the empty, observing awareness occupy the same exact space, inseparably so.
It's possible to notice the empty, transparent nature of your own observing awareness (subject) that deepens as one remains empty of attentiveness to any mental or perceptual content (object) other than empty awareness itself.
"Without any in or any out - utter openness. How is it that ‘openness’? It’s empty, awake, luminous and simple... [U2T]" - Tsoknyi Rinpoche
Whatever occurs to the senses or mind, just leave everything as-is and relax in your native state of vivid and awake awareness. Your heightened awareness will guide your actions in life with great precision. There are no further instructions.
Here is an ancient quote from a fundamental Great Perfection Tantra, or scriptural text, called the “The Heaped Jewels.” It completely summarizes the unique method of Dzogchen practice.'
"When anyone rests in the natural state without concentration, understanding manifests in that individual’s mind, without someone having to teach all the words by which the mind understands these meanings. As this understanding dawns in the mind, all that is non-manifest and all sensory appearances, which in themselves entail no concepts, are seen to be naturally pure."
(From Longchenpa’s Precious Treasury, Padma Publications.)
"Mind is poised in the state of bare awareness, there is no directing the mind. One is not looking within for anything; one is not looking without for anything. One is simply letting the mind rest in its own natural state. The empty, clear and unimpeded nature of mind can be experienced if we can rest in an uncontrived state of bare awareness without distraction and without the spark of awareness being lost." - Kalu Rinpoche:
In daily life:
"It is easy to re-recognize it (rigpa). You just have to drop thinking and it is right there. There is not a lot to be done." - Mingyur Rinpoche '
Seeing it Clearly is Being It
If you close your eyes, you can notice an inner space of awareness in which various mental events as thoughts and images appear and disappear. Notice this for a couple of minutes.
If you then rest in just this awareness of noticing the inner traffic within that space, the mental events will begin to slow down and one's mind will eventually become more still and clear. At this point shift attention from the diminishing mental events and just sense the empty, aware space in which all experience is appearing. That empty, aware space is the Mind of Clear Light; your changeless Buddha Mind that is always perfect.
It's the mental traffic and perceptions appearing in It as thoughts, that describes a self, a world and the narrative concerning that self; the story of "me". But the aware cognitive space that is hosting all those thought appearances is untouched by all and everything appearing in It.
So you see, your perfect Buddha Mind, the empty Mind of Clear Light, was never in need of any study, teachings, purification or practices. It never changes, only the visitors change that come and go.
This is what "instantaneous enlightenment" is pointing to. Don't "think" that more is needed; that would just be the next visiting thought talking.'
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See also
Pointing Out Ordinary Mind - Dzogchen Ponlop (Mahamudra perspective) - 072
https://www.gilehtblog.com/2021/02/pointing-out-ordinary-mind.htmlPresent in Yourself - 145
https://www.gilehtblog.com/2021/10/present-in-yourself.htmlSelf-liberation through direct wisdom - 134
https://www.gilehtblog.com/2021/10/self-liberation-through-direct-wisdom.html…
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