Intrinsic-awareness & the Union of the Two Truths - 153

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Intrinsic-awareness & the Union of the Two Truths [U2T] - 153

[𝕀𝕟𝕥𝕣𝕚𝕟𝕤𝕚𝕔-𝕒𝕨𝕒𝕣𝕖𝕟𝕖𝕤𝕤 𝕠𝕣 ℙ𝕣𝕚𝕞𝕠𝕣𝕕𝕚𝕒𝕝-𝕒𝕨𝕒𝕣𝕖𝕟𝕖𝕤𝕤 𝕚𝕤  𝕥𝕙𝕖 𝕚𝕟𝕔𝕠𝕟𝕔𝕖𝕚𝕧𝕒𝕓𝕝𝕖 𝕥𝕣𝕦𝕖 𝕟𝕒𝕥𝕦𝕣𝕖 𝕠𝕗 𝕥𝕙𝕖 𝕞𝕚𝕟𝕕 & 𝕒𝕝𝕝 𝕡𝕙𝕖𝕟𝕠𝕞𝕖𝕟𝕒 𝕒𝕤 𝕥𝕒𝕦𝕘𝕙 𝕚𝕟 𝕄𝕒𝕕𝕙𝕪𝕒𝕞𝕒𝕜𝕒 [𝕋𝕙𝕖 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕋𝕨𝕠 𝕋𝕣𝕦𝕥𝕙𝕤 - 𝕌𝟚𝕋] . 𝕋𝕙𝕒𝕥 𝕚𝕤 𝕥𝕙𝕖 𝔾𝕣𝕠𝕦𝕟𝕕 𝕤𝕖𝕖𝕟 𝕗𝕣𝕠𝕞 𝕥𝕨𝕠 𝕕𝕚𝕗𝕗𝕖𝕣𝕖𝕟𝕥 𝕡𝕖𝕣𝕤𝕡𝕖𝕔𝕥𝕚𝕧𝕖.]

 

“… the realization of intrinsic awareness, which is the ultimate universal nature. Longchen Rabjam writes:

𝗧𝗵𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝘁𝗵𝗲 𝘄𝗼𝗿𝗹𝗱 𝗶𝘀 𝘁𝗵𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱.
It is never born and is beyond sorrow.
𝗟𝗶𝗯𝗲𝗿𝗮𝘁𝗶𝗼𝗻 𝘄𝗶𝗹𝗹 𝗯𝗲 𝗮𝘁𝘁𝗮𝗶𝗻𝗲𝗱 𝗯𝘆 𝘀𝗲𝗲𝗶𝗻𝗴 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱 𝗶𝘁𝘀𝗲𝗹𝗳,
𝘁𝗵𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮. (i.e. The Union of the Two Truths.)
Then there is no other peace to attain.

 

𝗜𝗻𝘁𝗿𝗶𝗻𝘀𝗶𝗰 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗶𝘀 𝗹𝘂𝗺𝗶𝗻𝗼𝘂𝘀 𝘄𝗶𝘀𝗱𝗼𝗺,
𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 𝗮𝗻𝗱 𝗼𝗽𝗲𝗻𝗻𝗲𝘀𝘀 [𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀] (snang stong). (i.e. The Union of the Two Truths.)

𝗜𝘁 𝗲𝗺𝗯𝗼𝗱𝗶𝗲𝘀 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝗸𝗮𝘆𝗮𝘀: (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
𝘁𝗵𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗺𝗶𝗻𝗱 𝗶𝘀 𝗶𝗻𝘁𝗿𝗶𝗻𝘀𝗶𝗰-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀,
𝘁𝗵𝗲 𝗳𝘂𝗹𝗹𝘆 𝗲𝗻𝗹𝗶𝗴𝗵𝘁𝗲𝗻𝗲𝗱 𝗻𝗮𝘁𝘂𝗿𝗲.

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.

(𝘪.𝘦. 𝘗𝘳𝘰𝘱𝘰𝘴𝘪𝘯𝘨 𝘢𝘯 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘪𝘯𝘨 𝘔𝘪𝘯𝘥 / 𝘈𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘉𝘶𝘥𝘥𝘩𝘢-𝘯𝘢𝘵𝘶𝘳𝘦 -- 𝘔𝘪𝘯𝘥-𝘰𝘯𝘭𝘺 𝘷𝘪𝘦𝘸.)

Dzogpa Chenpo, however, does not view the true nature of mind as thoroughly established (inherently existent), but rather as 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗳𝗿𝗲𝗲 𝗼𝗳 𝗲𝗹𝗮𝗯𝗼𝗿𝗮𝘁𝗶𝗼𝗻 (spros bral).

(𝘪.𝘦. 𝘗𝘳𝘰𝘱𝘰𝘴𝘪𝘯𝘨 𝘢𝘯 𝘪𝘯𝘵𝘳𝘪𝘯𝘴𝘪𝘤-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘵𝘩𝘢𝘵 𝘪𝘴 𝘢 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 [𝘛1] <==> 𝘢𝘯𝘥 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2]. 𝘛𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛]. 𝘈 𝘯𝘢𝘬𝘦𝘥 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴, 𝘰𝘳 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴, 𝘵𝘩𝘢𝘵 𝘪𝘴 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘭𝘪𝘮𝘪𝘵𝘴, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢. 𝘞𝘩𝘦𝘳𝘦 '𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮' 𝘮𝘦𝘢𝘯𝘴 '𝘯𝘰𝘵 𝘴𝘭𝘢𝘷𝘦 𝘵𝘰'; 𝘪𝘵 𝘥𝘰𝘦𝘴𝘯'𝘵 𝘮𝘦𝘢𝘯 '𝘵𝘰 𝘣𝘦 𝘸𝘪𝘵𝘩𝘰𝘶𝘵'.)

Freedom from elaboration is the main philosophical position of the Consequence (Prasangika) view of the 𝗠𝗶𝗱𝗱𝗹𝗲 𝗪𝗮𝘆 (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

===================

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.

𝗣𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 = 𝗚𝗿𝗼𝘂𝗻𝗱 = 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [𝗨𝟮𝗧].

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.

(i.e. Version 2021-11-28: The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
All dharmas are appearing <==> but still empty; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground. Those are the three inseparable qualities of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[BEST POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
the inconceivable Union of the Two Truths about all dharmas [U2T],
the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
the inconceivable Middle Way about all dharmas,
the tetralemma about all dharmas,
freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
Enlightened-mind / Intrinsic-awareness / Primordial-awareness.
--
[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

.

(i.e. If we put apparent opposites like ‘the three spheres -- subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get:)

(i.e. Version 2021-11-28 - about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --':
The true nature & dynamic of apparent opposites like 'the three spheres -- 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 -- SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- 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 -- 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, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
Apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are appearing <==> but still empty; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three spheres -- 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 to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground. Those are the three inseparable qualities of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- 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 POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of apparent opposites like 'the three spheres -- 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 -- subject / mind, relation / action / awareness, object / phenomena --' [U2T],
the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S],
the inconceivable Union of opposites about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp],
the inconceivable Middle Way about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --',
the tetralemma about apparent opposites like 'the three spheres -- 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-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres -- 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 / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
[MIDDLE WAY:]
So the best attitude toward apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

.

(i.e. If we put apparent opposites like ‘the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --’ into the Madhyamaka Machine we get:)

(i.e. Version 2021-11-28 - about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --':
The true nature & dynamic of apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' 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.
--
[U3K: APPARENT OPPOSITES LIKE 'THE THREE KAYAS -- dharmakaya, sambhogakaya, nirmanakaya --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3K: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE KAYAS -- DHARMAKAYA, SAMBHOGAKAYA, NIRMANAKAYA --':]
[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 kayas -- dharmakaya, sambhogakaya, nirmanakaya --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
Apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' are appearing <==> but still empty; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground. Those are the three inseparable qualities of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
When directly seen as they really are [U2T], appearances (apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[BEST POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of the three kayas -- dharmakaya, sambhogakaya, nirmanakaya -- is pointed by concepts like:
the inconceivable Union of the Two Truths about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' [U2T],
the inconceivable Union of the three spheres about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' [U3S / U2T-3S],
the inconceivable Union of opposites about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' [Non-duality / Oneness / Uopp / U2T-opp],
the inconceivable Middle Way about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --',
the tetralemma about apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --',
freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
Enlightened-mind / Intrinsic-awareness / Primordial-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
[MIDDLE WAY:]
So the best attitude toward apparent opposites like 'the three kayas -- dharmakaya, sambhogakaya, nirmanakaya --' is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

.

.

.

---

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Quotes

Essence of mind ~ Mipham Rinpoche

What we call “essence of mind” is
𝘁𝗵𝗲 𝗮𝗰𝘁𝘂𝗮𝗹 𝗳𝗮𝗰𝗲 𝗼𝗳 𝘂𝗻𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗲𝗱 𝗽𝘂𝗿𝗲 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀,
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/ 

=====================================

Rigpawiki - The Ground

The ground of Dzogchen is 𝘁𝗵𝗲 𝗳𝘂𝗻𝗱𝗮𝗺𝗲𝗻𝘁𝗮𝗹, 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 𝘀𝘁𝗮𝘁𝗲, 𝗼𝘂𝗿 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 [𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁] 𝗻𝗮𝘁𝘂𝗿𝗲, 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 

=====================================

[𝕋𝕙𝕖 𝕥𝕣𝕦𝕖 𝕟𝕒𝕥𝕦𝕣𝕖 𝕠𝕗 𝕥𝕙𝕖 𝕞𝕚𝕟𝕕 / 𝕚𝕟𝕥𝕣𝕚𝕟𝕤𝕚𝕔-𝕒𝕨𝕒𝕣𝕖𝕟𝕖𝕤𝕤: 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕖𝕞𝕡𝕥𝕪 𝕖𝕤𝕤𝕖𝕟𝕔𝕖 / 𝕠𝕡𝕖𝕟𝕟𝕖𝕤𝕤 <==> 𝕒𝕟𝕕 𝕔𝕠𝕘𝕟𝕚𝕫𝕒𝕟𝕥 𝕟𝕒𝕥𝕦𝕣𝕖 / 𝕒𝕨𝕒𝕣𝕖𝕟𝕖𝕤𝕤.]

𝗘𝗺𝗽𝘁𝘆 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 [𝗧𝟮] 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 𝗰𝗼𝗴𝗻𝗶𝘇𝗮𝗻𝘁 𝗻𝗮𝘁𝘂𝗿𝗲 [𝗧𝟭] ,
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.

𝗡𝗼𝘁𝗵𝗶𝗻𝗴 𝗶𝘀 𝗰𝗼𝗻𝗳𝗶𝗻𝗲𝗱, 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝗶𝘀 𝗯𝗹𝗼𝗰𝗸𝗲𝗱 𝗼𝘂𝘁. [𝗠𝗶𝗱𝗱𝗹𝗲 𝗪𝗮𝘆]
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,
𝗧𝗵𝗲 𝘂𝗻𝗶𝘁𝘆 [𝗨𝗻𝗶𝗼𝗻] 𝗼𝗳 𝗲𝗺𝗽𝘁𝘆 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 𝗮𝗻𝗱 𝗰𝗼𝗴𝗻𝗶𝘇𝗮𝗻𝘁 𝗻𝗮𝘁𝘂𝗿𝗲 [𝗨𝟮𝗧].
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/ 

=====================================

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])

--

• 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.

=====================================

𝕌𝕟𝕔𝕠𝕟𝕤𝕥𝕣𝕦𝕔𝕥𝕖𝕕 𝕤𝕖𝕝𝕗-𝕜𝕟𝕠𝕨𝕚𝕟𝕘 ~ ℕ𝕒𝕣𝕠𝕡𝕒

Mind is 𝗻𝗼𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝘁, 𝗻𝗼𝘁 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝘁,

Since each of these [constructs] is negated.

It is also 𝗻𝗼𝘁 𝗯𝗼𝘁𝗵,

Since existing and not existing are a contradiction.

It is not a living being

Nor other than living beings. (𝗻𝗼𝘁 𝗻𝗲𝗶𝘁𝗵𝗲𝗿)

.

(𝗶.𝗲. 𝗧𝗲𝘁𝗿𝗮𝗹𝗲𝗺𝗺𝗮: 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀 -- 𝘀𝘂𝗯𝗷𝗲𝗰𝘁 / 𝗺𝗶𝗻𝗱, 𝗿𝗲𝗹𝗮𝘁𝗶𝗼𝗻 / 𝗮𝗰𝘁𝗶𝗼𝗻, 𝗼𝗯𝗷𝗲𝗰𝘁 / 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮 -- 𝗮𝗿𝗲 𝗻𝗼𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝘁, 𝗻𝗼𝘁 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝘁, 𝗻𝗼𝘁 𝗯𝗼𝘁𝗵 𝘁𝗼𝗴𝗲𝘁𝗵𝗲𝗿, 𝗻𝗼𝘁 𝗻𝗲𝗶𝘁𝗵𝗲𝗿, 𝗮𝗻𝗱 𝘁𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼 𝗳𝗶𝗳𝘁𝗵.)

.

.

.

𝗧𝗵𝗲𝗿𝗲𝗳𝗼𝗿𝗲, 𝗶𝘁 𝗶𝘀 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝗰𝗼𝗻𝘀𝘁𝗿𝘂𝗰𝘁𝘀.

.

(𝗶.𝗲. 𝗠𝗲𝗮𝗻𝗶𝗻𝗴 𝘁𝗵𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀 𝗶𝘀 𝗶𝗻𝗱𝗲𝘀𝗰𝗿𝗶𝗯𝗮𝗯𝗹𝗲 / 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝗳𝗼𝗿 𝗼𝘂𝗿 𝗳𝗹𝗮𝘄𝗲𝗱 𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗲𝗱 𝗱𝘂𝗮𝗹𝗶𝘀𝘁𝗶𝗰 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘂𝗮𝗹 𝗼𝗿𝗱𝗶𝗻𝗮𝗿𝘆 𝗺𝗶𝗻𝗱. 𝗜𝘁 𝗶𝘀 𝗯𝗲𝘆𝗼𝗻𝗱 𝗮𝗹𝗹 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀 & 𝗺𝗶𝗱𝗱𝗹𝗲, 𝗯𝗲𝘆𝗼𝗻𝗱 𝗮𝗹𝗹 𝗱𝘂𝗮𝗹𝗶𝘀𝘁𝗶𝗰 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘂𝗮𝗹 𝗽𝗿𝗼𝗹𝗶𝗳𝗲𝗿𝗮𝘁𝗶𝗼𝗻𝘀, 𝗯𝗲𝘆𝗼𝗻𝗱 𝗮𝗹𝗹 𝗹𝗶𝗺𝗶𝘁𝘀, 𝗯𝗲𝘆𝗼𝗻𝗱 𝗮𝗹𝗹 𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗶𝗻𝗴 / 𝗸𝗮𝗿𝗺𝗮.)

.

This is how I have established the ultimate:

"Mind is based on space," as it is said.

.

.

.

This unconstructed self-knowing

𝗣𝗲𝗿𝗰𝗲𝗶𝘃𝗲𝘀 𝘄𝗵𝗶𝗹𝗲 𝗲𝗺𝗽𝘁𝘆, 𝗮𝗻𝗱 𝘄𝗵𝗶𝗹𝗲 𝗲𝗺𝗽𝘁𝘆 𝗶𝘁 𝗽𝗲𝗿𝗰𝗲𝗶𝘃𝗲𝘀.

𝗘𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲 𝗮𝗻𝗱 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗮𝗿𝗲 𝘁𝗵𝗲𝗿𝗲𝗳𝗼𝗿𝗲 𝗶𝗻𝗱𝗶𝘃𝗶𝘀𝗶𝗯𝗹𝗲,

.

(𝗶.𝗲. 𝗧𝗵𝗲 𝘂𝗻𝗯𝗼𝗿𝗻 𝘂𝗻𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴 𝘂𝗻𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗲𝗱 𝘂𝗻𝗰𝗲𝗮𝘀𝗶𝗻𝗴 𝗽𝗿𝗶𝘀𝘁𝗶𝗻𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 / 𝗕𝗮𝘀𝗶𝘀 / 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝘀 𝗶𝘁 𝗶𝘀 𝗶𝘀 𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀 -- 𝘀𝘂𝗯𝗷𝗲𝗰𝘁 / 𝗺𝗶𝗻𝗱, 𝗿𝗲𝗹𝗮𝘁𝗶𝗼𝗻 / 𝗮𝗰𝘁𝗶𝗼𝗻, 𝗼𝗯𝗷𝗲𝗰𝘁 / 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮 --: 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗰𝗼𝗻𝘃𝗲𝗻𝘁𝗶𝗼𝗻𝗮𝗹𝗹𝘆 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁𝗹𝘆 𝗰𝗼-𝗮𝗿𝗶𝘀𝗲𝗻 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲𝗹𝘆 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹 𝗲𝘃𝗲𝗿-𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴 𝗶𝗺𝗽𝗲𝗿𝗺𝗮𝗻𝗲𝗻𝘁 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 <==> 𝗮𝗻𝗱 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲. [𝗨𝟮𝗧])

.

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 𝘁𝗵𝗲 𝘃𝗲𝗿𝘆 𝗯𝗮𝘀𝗶𝘀 𝗼𝗳 𝘀𝗮𝗺𝘀𝗮𝗿𝗮. (𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱)

𝗡𝗶𝗿𝘃𝗮𝗻𝗮 𝗮𝘀 𝘄𝗲𝗹𝗹 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/ 

=====================================

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/ 

=====================================

[𝕌ℕ𝕀𝕆ℕ 𝕆𝔽 𝕋ℍ𝔼 𝕋𝕎𝕆 𝔸𝕊ℙ𝔼ℂ𝕋𝕊 𝕆𝔽 𝕋ℍ𝔼 𝕄𝕀ℕ𝔻 - [𝕌𝟚𝕋]] and
[𝕋ℍ𝔼 𝔻𝕀𝔸𝕃𝕆𝔾𝕌𝔼 𝔹𝔼𝕋𝕎𝔼𝔼ℕ 𝕊𝕌𝔹𝕁𝔼ℂ𝕋 𝔸ℕ𝔻 𝕆𝔹𝕁𝔼ℂ𝕋 - [𝕌𝟛𝕊]]

[𝕌ℕ𝕀𝕆ℕ 𝕆𝔽 𝕋ℍ𝔼 𝕋𝕎𝕆 𝔸𝕊ℙ𝔼ℂ𝕋𝕊 𝕆𝔽 𝕋ℍ𝔼 𝕄𝕀ℕ𝔻]

The mind has two aspects. Unborn openness - that is to say, it’s not a thing (𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙢𝙞𝙣𝙙 [𝙏2]), 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 (𝙛𝙪𝙣𝙘𝙩𝙞𝙤𝙣𝙖𝙡𝙞𝙩𝙮 / 𝙘𝙡𝙖𝙧𝙞𝙩𝙮 / 𝙘𝙤𝙜𝙣𝙞𝙯𝙖𝙣𝙘𝙚 / 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙢𝙞𝙣𝙙 [𝙏1]). 

(𝙞.𝙚. 𝘽𝙪𝙙𝙙𝙝𝙖𝙣𝙖𝙩𝙪𝙧𝙚 / 𝙄𝙣𝙩𝙧𝙞𝙣𝙨𝙞𝙘-𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 = 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨 𝙖𝙗𝙤𝙪𝙩 𝙩𝙝𝙚 𝙢𝙞𝙣𝙙 [𝙐2𝙏].)

.

[𝕋ℍ𝔼 𝔻𝕀𝔸𝕃𝕆𝔾𝕌𝔼 𝔹𝔼𝕋𝕎𝔼𝔼ℕ 𝕊𝕌𝔹𝕁𝔼ℂ𝕋 𝔸ℕ𝔻 𝕆𝔹𝕁𝔼ℂ𝕋]

This flow of experience manifests as
𝙩𝙝𝙚 𝙚𝙩𝙚𝙧𝙣𝙖𝙡 𝙘𝙤𝙣𝙫𝙚𝙧𝙨𝙖𝙩𝙞𝙤𝙣 𝙤𝙧 𝙙𝙞𝙖𝙡𝙤𝙜𝙪𝙚 𝙤𝙧 𝙙𝙞𝙖𝙡𝙚𝙘𝙩𝙞𝙘
𝙗𝙚𝙩𝙬𝙚𝙚𝙣 𝙨𝙪𝙗𝙟𝙚𝙘𝙩 𝙖𝙣𝙙 𝙤𝙗𝙟𝙚𝙘𝙩. 

(𝙞.𝙚. 𝙐𝙣𝙞𝙤𝙣 𝙨𝙪𝙗𝙟𝙚𝙘𝙩 <==> 𝙤𝙗𝙟𝙚𝙘𝙩. 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"

=====================================

[𝕌ℕ𝕀𝕆ℕ 𝕆𝔽 𝕋ℍ𝔼 𝕋𝕎𝕆 𝕋ℝ𝕌𝕋ℍ𝕊 𝔸𝔹𝕆𝕌𝕋 𝕋ℍ𝔼 𝕋ℍℝ𝔼𝔼 𝕊ℙℍ𝔼ℝ𝔼𝕊 -- 𝕊𝕌𝔹𝕁𝔼ℂ𝕋, ℝ𝔼𝕃𝔸𝕋𝕀𝕆ℕ/𝔸ℂ𝕋𝕀𝕆ℕ, 𝕆𝔹𝕁𝔼ℂ𝕋 --]

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 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗶𝗹𝗶𝘁𝘆 of ungraspable 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 and the ceaseless display of ever shifting 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 (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 𝙩𝙝𝙚 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩𝙡𝙮 𝙘𝙤-𝙖𝙧𝙞𝙨𝙚𝙣 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 𝙛𝙪𝙣𝙘𝙩𝙞𝙤𝙣𝙖𝙡 𝙚𝙫𝙚𝙧-𝙘𝙝𝙖𝙣𝙜𝙞𝙣𝙜 𝙞𝙢𝙥𝙚𝙧𝙢𝙖𝙣𝙚𝙣𝙩 𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚𝙨 <==> 𝙖𝙣𝙙 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝙤𝙛 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙘𝙚 -- 𝙖𝙗𝙤𝙪𝙩 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨. The inconceivable Union of the Two Truths [U2T].)

-- James Low
From: Lama Chetsangpa: on the five perfections. [4 of 4] Zoom, April 2021

=====================================

[𝕃𝕒𝕦𝕘𝕙 𝕒𝕥 𝕥𝕙𝕖 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕋𝕨𝕠 𝕋𝕣𝕦𝕥𝕙𝕤 𝕒𝕓𝕠𝕦𝕥 𝕒𝕝𝕝 𝕕𝕙𝕒𝕣𝕞𝕒𝕤]

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] 𝗶𝘀 𝘀𝗼 𝗮𝗺𝗮𝘇𝗶𝗻𝗴 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲𝘆 𝗯𝘂𝗿𝘀𝘁 𝗶𝗻𝘁𝗼 𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿.

~ Longchenpa from the book, The Life of Longchenpa: The Omniscient Dharma King of the Vast Expanse

=====================================

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"

=====================================

[𝔸𝕥𝕚𝕪𝕠𝕘𝕒𝕥𝕒𝕟𝕥𝕣𝕒 & 𝕥𝕙𝕖 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕋𝕨𝕠 𝕋𝕣𝕦𝕥𝕙𝕤]

These internal divisions within Guhyamantra (i.e. Mantrayāna, Guhyamantrayāna, Tantrayāna, Tantric Buddhism, Esoteric Buddhism)
𝗮𝘀𝘀𝗲𝗿𝘁 𝘁𝗵𝗲 𝗶𝗻𝗱𝗶𝘃𝗶𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝘆 [𝗨𝗻𝗶𝗼𝗻] 𝗼𝗳 𝘁𝗵𝗲 𝘁𝘄𝗼 𝘁𝗿𝘂𝘁𝗵𝘀, 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 Jātakā Tales in the Śrāvaka 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 Mahāyāna
Rongzom Chökyi Zangpo

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DZOGCHEN KEY POINTS - Tulku Urgyen Rinpoche

Trekchö 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

-

From Rigpawiki: Dharmata — suchness, or the true nature of reality.
Sogyal Rinpoche writes: "The Sanskrit word dharmatā, 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.)

=====================================

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 Suốt

(Quoted from the talk on the meditation practice "Ah turns out this is Awareness displaying the scene..", 05/09/2021, Hanoi. Translated by Hồng Vy)

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[𝕋𝔸𝕂𝕀ℕ𝔾 𝕋ℍ𝕀𝕊 ℕ𝔸𝕂𝔼𝔻 𝔸𝕎𝔸ℝ𝔼ℕ𝔼𝕊𝕊 𝔸𝕊 𝕋ℍ𝔼 𝔻ℤ𝕆𝔾ℂℍ𝔼ℕ ℙ𝔸𝕋ℍ:]

(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.

.

𝗧𝗵𝗲 𝘃𝗲𝗿𝘆 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 𝗼𝗳 𝘆𝗼𝘂𝗿 𝗼𝘄𝗻 𝗺𝗶𝗻𝗱, (𝗶.𝗲. 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [𝗨𝟮𝗧].)

Is entirely beyond arising, ceasing and remaining —

This is what followers of the Great Perfection

Call 𝗿𝗶𝗴𝗽𝗮, 𝗽𝘂𝗿𝗲 𝗮𝗻𝗱 𝗼𝗽𝗲𝗻 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀.

(𝗶.𝗲. 𝗜𝗻𝘁𝗿𝗶𝗻𝘀𝗶𝗰-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗮𝘀 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱)

.

𝗧𝗵𝗲 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 𝗼𝗳 𝘁𝗵𝗶𝘀 𝗮𝗽𝗽𝗿𝗼𝗮𝗰𝗵 𝗶𝘀 𝗻𝗼𝗻𝗲 𝗼𝘁𝗵𝗲𝗿 𝘁𝗵𝗮𝗻

𝕋𝕒𝕜𝕚𝕟𝕘 𝕥𝕙𝕚𝕤 𝕒𝕨𝕒𝕣𝕖𝕟𝕖𝕤𝕤 𝕒𝕤 𝕥𝕙𝕖 ℙ𝕒𝕥𝕙,

In undistracted, non-meditation —

So, without distraction, sustain 𝘁𝗵𝗲 𝗴𝗲𝗻𝘂𝗶𝗻𝗲 𝗻𝗮𝘁𝘂𝗿𝗲.

(𝗶.𝗲. 𝗽𝘂𝗿𝗲 𝗻𝗮𝗸𝗲𝗱 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀)

.

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.

(𝗶.𝗲. 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗼𝗽𝗽𝗼𝘀𝗶𝘁𝗲𝘀; 𝗲𝘅. 𝗨𝗻𝗶𝗼𝗻 𝗺𝗼𝘃𝗲𝗺𝗲𝗻𝘁 <==> 𝘀𝘁𝗶𝗹𝗹𝗻𝗲𝘀𝘀.)

.

𝕌𝕟𝕕𝕚𝕤𝕥𝕣𝕒𝕔𝕥𝕖𝕕 𝕒𝕨𝕒𝕣𝕖𝕟𝕖𝕤𝕤 𝕚𝕤 𝕥𝕙𝕖 𝕡𝕒𝕥𝕙 𝕠𝕗 𝕥𝕙𝕖 𝕍𝕚𝕔𝕥𝕠𝕣𝕚𝕠𝕦𝕤,

And distraction is the playground of saṃsāra.

So maintain awareness without distraction,

Continuously, both day and night.

.

The nature of mind is clear light. (𝗶.𝗲. 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [𝗨𝟮𝗧].)

Sullying thoughts are to be purified.

𝗕𝘂𝘁 𝗺𝗼𝘃𝗲𝗺𝗲𝗻𝘁 𝗺𝘂𝘀𝘁 𝗻𝗲𝗶𝘁𝗵𝗲𝗿 𝗯𝗲 𝗿𝗲𝗷𝗲𝗰𝘁𝗲𝗱 𝗻𝗼𝗿 𝗶𝗻𝗱𝘂𝗹𝗴𝗲𝗱. (𝗶.𝗲. 𝗧𝗵𝗲 𝗺𝗶𝗱𝗱𝗹𝗲 𝗪𝗮𝘆 𝗶𝗻 𝗲𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴: 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝗮𝗰𝗰𝗲𝗽𝘁 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘁𝗼 𝗿𝗲𝗷𝗲𝗰𝘁 𝗶𝗻 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 𝘁𝗲𝗿𝗺𝘀.)

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.

.

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.

.

~ Katok Tsewang Rigdzin Rinpoche, Advice for a King

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[𝕋𝕙𝕚𝕤 𝕞𝕚𝕟𝕕 𝕠𝕗 𝕚𝕟𝕥𝕣𝕚𝕟𝕤𝕚𝕔 𝕨𝕚𝕤𝕕𝕠𝕞 𝕒𝕟𝕕 𝕔𝕠𝕞𝕡𝕒𝕤𝕤𝕚𝕠𝕟]

A dream unfolding ~ Chagdud Tulku Rinpoche

.

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 𝘁𝗵𝗶𝘀 𝗺𝗶𝗻𝗱 𝗼𝗳 𝗶𝗻𝘁𝗿𝗶𝗻𝘀𝗶𝗰 𝘄𝗶𝘀𝗱𝗼𝗺 𝗮𝗻𝗱 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻 [𝗨𝟮𝗧] that you can truly benefit others.... 

.

Moment by moment, we should look at life as if it were a dream unfolding.... 

.

In this relaxed, more open state of being, we have the opportunity to gain the infallible means of dying well, which is 𝗿𝗲𝗰𝗼𝗴𝗻𝗶𝘁𝗶𝗼𝗻 𝗼𝗳 𝗼𝘂𝗿 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 [𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹 / 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁] 𝗻𝗮𝘁𝘂𝗿𝗲. (𝗶.𝗲. 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [𝗨𝟮𝗧].)

.

– Chagdud Tulku Rinpoche

from the book "Life In Relation To Death"

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[𝕊𝕠𝕞𝕖𝕥𝕚𝕞𝕖𝕤 𝕡𝕖𝕠𝕡𝕝𝕖 𝕗𝕒𝕝𝕝 𝕚𝕟𝕥𝕠 𝕒𝕟 𝕖𝕩𝕥𝕣𝕖𝕞𝕖 𝕡𝕠𝕤𝕚𝕥𝕚𝕠𝕟 𝕨𝕚𝕥𝕙𝕠𝕦𝕥 𝕜𝕟𝕠𝕨𝕚𝕟𝕘 𝕚𝕥]

"Fools who do not perceive the ultimate meaning
𝗰𝗹𝗮𝗶𝗺 𝘁𝗵𝗮𝘁 𝗮𝗽𝗽𝗮𝗿𝗲𝗻𝘁 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮 𝗮𝗿𝗲 𝗼𝗻𝗲’𝘀 𝗼𝘄𝗻 𝗺𝗶𝗻𝗱.
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

=====================================

[𝕄𝕚𝕟𝕕 𝕒𝕟𝕕 𝕡𝕙𝕖𝕟𝕠𝕞𝕖𝕟𝕒]

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"

(𝙞.𝙚. 𝙈𝙞𝙣𝙙 / 𝙨𝙪𝙗𝙟𝙚𝙘𝙩 𝙖𝙣𝙙 𝙥𝙝𝙚𝙣𝙤𝙢𝙚𝙣𝙖 / 𝙤𝙗𝙟𝙚𝙘𝙩 𝙖𝙧𝙚 𝙞𝙣𝙩𝙚𝙧𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩 [T1] <==> 𝙩𝙝𝙪𝙨 𝙗𝙤𝙩𝙝 𝙚𝙢𝙥𝙩𝙮 𝙤𝙛 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙘𝙚 [T2], 𝙖𝙣𝙙 𝙫𝙞𝙘𝙚 𝙫𝙚𝙧𝙨𝙖 [U2T]. 𝙏𝙝𝙚𝙮 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙙𝙞𝙛𝙛𝙚𝙧𝙚𝙣𝙩, 𝙣𝙤𝙩 𝙞𝙙𝙚𝙣𝙩𝙞𝙘𝙖𝙡, 𝙣𝙤𝙩 𝙗𝙤𝙩𝙝 𝙩𝙤𝙜𝙚𝙩𝙝𝙚𝙧, 𝙣𝙤𝙩 𝙣𝙚𝙞𝙩𝙝𝙚𝙧. 𝙒𝙚 𝙘𝙖𝙣𝙣𝙤𝙩 𝙧𝙚𝙙𝙪𝙘𝙚 𝙚𝙫𝙚𝙧𝙮𝙩𝙞𝙣𝙜 𝙩𝙤 𝙟𝙪𝙨𝙩 𝙤𝙣𝙚 𝙤𝙛 𝙩𝙝𝙚𝙢, 𝙣𝙤𝙧 𝙩𝙤 𝙗𝙤𝙩𝙝 𝙩𝙤𝙜𝙚𝙩𝙝𝙚𝙧, 𝙣𝙤𝙧 𝙩𝙤 𝙣𝙚𝙞𝙩𝙝𝙚𝙧. 𝙏𝙝𝙚𝙮 𝙖𝙧𝙚 𝙞𝙣𝙙𝙚𝙨𝙘𝙧𝙞𝙗𝙖𝙗𝙡𝙚 / 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚, 𝙗𝙚𝙮𝙤𝙣𝙙 𝙖𝙡𝙡 𝙚𝙭𝙩𝙧𝙚𝙢𝙚𝙨 & 𝙢𝙞𝙙𝙙𝙡𝙚, 𝙗𝙚𝙮𝙤𝙣𝙙 𝙖𝙡𝙡 𝙙𝙪𝙖𝙡𝙞𝙨𝙩𝙞𝙘 𝙘𝙤𝙣𝙘𝙚𝙥𝙩𝙪𝙖𝙡 𝙥𝙧𝙤𝙡𝙞𝙛𝙚𝙧𝙖𝙩𝙞𝙤𝙣𝙨, 𝙗𝙚𝙮𝙤𝙣𝙙 𝙖𝙡𝙡 𝙡𝙞𝙢𝙞𝙩𝙖𝙩𝙞𝙤𝙣𝙨, 𝙗𝙚𝙮𝙤𝙣𝙙 𝙖𝙡𝙡 𝙘𝙤𝙣𝙙𝙞𝙩𝙞𝙤𝙣𝙞𝙣𝙜 / 𝙠𝙖𝙧𝙢𝙖. 𝙏𝙝𝙚𝙮 𝙖𝙧𝙚 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚 𝙨𝙥𝙤𝙣𝙩𝙖𝙣𝙚𝙤𝙪𝙨 𝙣𝙖𝙩𝙪𝙧𝙖𝙡 𝙢𝙖𝙣𝙞𝙛𝙚𝙨𝙩𝙖𝙩𝙞𝙤𝙣𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙 / 𝘽𝙖𝙨𝙞𝙨 / 𝙎𝙤𝙪𝙧𝙘𝙚 / 𝙎𝙪𝙘𝙝𝙣𝙚𝙨𝙨 / ... 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚 𝙛𝙧𝙤𝙢 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙, 𝙩𝙝𝙪𝙨 𝙥𝙧𝙞𝙢𝙤𝙧𝙙𝙞𝙖𝙡𝙡𝙮 𝙥𝙪𝙧𝙚. 𝙏𝙝𝙚𝙧𝙚 𝙞𝙨 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 𝙩𝙤 𝙖𝙘𝙘𝙚𝙥𝙩 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 𝙩𝙤 𝙧𝙚𝙟𝙚𝙘𝙩 𝙖𝙗𝙤𝙪𝙩 𝙩𝙝𝙚𝙢.)

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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.html 

• Present in Yourself - 145
  https://www.gilehtblog.com/2021/10/present-in-yourself.html 

• Self-liberation through direct wisdom - 134
  https://www.gilehtblog.com/2021/10/self-liberation-through-direct-wisdom.html 

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