Thursday, November 18, 2021

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

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

[๐•€๐•Ÿ๐•ฅ๐•ฃ๐•š๐•Ÿ๐•ค๐•š๐•”-๐•’๐•จ๐•’๐•ฃ๐•–๐•Ÿ๐•–๐•ค๐•ค ๐• ๐•ฃ โ„™๐•ฃ๐•š๐•ž๐• ๐•ฃ๐••๐•š๐•’๐•-๐•’๐•จ๐•’๐•ฃ๐•–๐•Ÿ๐•–๐•ค๐•ค ๐•š๐•ค  ๐•ฅ๐•™๐•– ๐•š๐•Ÿ๐•”๐• ๐•Ÿ๐•”๐•–๐•š๐•ง๐•’๐•“๐•๐•– ๐•ฅ๐•ฃ๐•ฆ๐•– ๐•Ÿ๐•’๐•ฅ๐•ฆ๐•ฃ๐•– ๐• ๐•— ๐•ฅ๐•™๐•– ๐•ž๐•š๐•Ÿ๐•• & ๐•’๐•๐• ๐•ก๐•™๐•–๐•Ÿ๐• ๐•ž๐•–๐•Ÿ๐•’ ๐•’๐•ค ๐•ฅ๐•’๐•ฆ๐•˜๐•™ ๐•š๐•Ÿ ๐•„๐•’๐••๐•™๐•ช๐•’๐•ž๐•’๐•œ๐•’ [๐•‹๐•™๐•– ๐•Œ๐•Ÿ๐•š๐• ๐•Ÿ ๐• ๐•— ๐•ฅ๐•™๐•– ๐•‹๐•จ๐•  ๐•‹๐•ฃ๐•ฆ๐•ฅ๐•™๐•ค - ๐•Œ๐Ÿš๐•‹] . ๐•‹๐•™๐•’๐•ฅ ๐•š๐•ค ๐•ฅ๐•™๐•– ๐”พ๐•ฃ๐• ๐•ฆ๐•Ÿ๐•• ๐•ค๐•–๐•–๐•Ÿ ๐•—๐•ฃ๐• ๐•ž ๐•ฅ๐•จ๐•  ๐••๐•š๐•—๐•—๐•–๐•ฃ๐•–๐•Ÿ๐•ฅ ๐•ก๐•–๐•ฃ๐•ค๐•ก๐•–๐•”๐•ฅ๐•š๐•ง๐•–.]

 

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

๐—ง๐—ต๐—ฒ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜„๐—ผ๐—ฟ๐—น๐—ฑ ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ.
It is never born and is beyond sorrow.
๐—Ÿ๐—ถ๐—ฏ๐—ฒ๐—ฟ๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐˜„๐—ถ๐—น๐—น ๐—ฏ๐—ฒ ๐—ฎ๐˜๐˜๐—ฎ๐—ถ๐—ป๐—ฒ๐—ฑ ๐—ฏ๐˜† ๐˜€๐—ฒ๐—ฒ๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ ๐—ถ๐˜๐˜€๐—ฒ๐—น๐—ณ,
๐˜๐—ต๐—ฒ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐—ฝ๐—ต๐—ฒ๐—ป๐—ผ๐—บ๐—ฒ๐—ป๐—ฎ. (i.e. The Union of the Two Truths.)
Then there is no other peace to attain.

 

๐—œ๐—ป๐˜๐—ฟ๐—ถ๐—ป๐˜€๐—ถ๐—ฐ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ ๐—ถ๐˜€ ๐—น๐˜‚๐—บ๐—ถ๐—ป๐—ผ๐˜‚๐˜€ ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ,
๐˜๐—ต๐—ฒ ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฝ๐—ฒ๐—ป๐—ป๐—ฒ๐˜€๐˜€ [๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€] (snang stong). (i.e. The Union of the Two Truths.)

๐—œ๐˜ ๐—ฒ๐—บ๐—ฏ๐—ผ๐—ฑ๐—ถ๐—ฒ๐˜€ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐—ธ๐—ฎ๐˜†๐—ฎ๐˜€: (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
๐˜๐—ต๐—ฒ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐—บ๐—ถ๐—ป๐—ฑ ๐—ถ๐˜€ ๐—ถ๐—ป๐˜๐—ฟ๐—ถ๐—ป๐˜€๐—ถ๐—ฐ-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€,
๐˜๐—ต๐—ฒ ๐—ณ๐˜‚๐—น๐—น๐˜† ๐—ฒ๐—ป๐—น๐—ถ๐—ด๐—ต๐˜๐—ฒ๐—ป๐—ฒ๐—ฑ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ.

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.

(๐˜ช.๐˜ฆ. ๐˜—๐˜ณ๐˜ฐ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜”๐˜ช๐˜ฏ๐˜ฅ / ๐˜ˆ๐˜ธ๐˜ข๐˜ณ๐˜ฆ๐˜ฏ๐˜ฆ๐˜ด๐˜ด / ๐˜Ž๐˜ณ๐˜ฐ๐˜ถ๐˜ฏ๐˜ฅ / ๐˜‰๐˜ข๐˜ด๐˜ช๐˜ด / ๐˜š๐˜ฐ๐˜ถ๐˜ณ๐˜ค๐˜ฆ / ๐˜‰๐˜ถ๐˜ฅ๐˜ฅ๐˜ฉ๐˜ข-๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ -- ๐˜”๐˜ช๐˜ฏ๐˜ฅ-๐˜ฐ๐˜ฏ๐˜ญ๐˜บ ๐˜ท๐˜ช๐˜ฆ๐˜ธ.)

Dzogpa Chenpo, however, does not view the true nature of mind as thoroughly established (inherently existent), but rather as ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ ๐—ณ๐—ฟ๐—ฒ๐—ฒ ๐—ผ๐—ณ ๐—ฒ๐—น๐—ฎ๐—ฏ๐—ผ๐—ฟ๐—ฎ๐˜๐—ถ๐—ผ๐—ป (spros bral).

(๐˜ช.๐˜ฆ. ๐˜—๐˜ณ๐˜ฐ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ ๐˜ช๐˜ฏ๐˜ต๐˜ณ๐˜ช๐˜ฏ๐˜ด๐˜ช๐˜ค-๐˜ข๐˜ธ๐˜ข๐˜ณ๐˜ฆ๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ต๐˜ฉ๐˜ข๐˜ต ๐˜ช๐˜ด ๐˜ข ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ค๐˜ฐ-๐˜ข๐˜ณ๐˜ช๐˜ด๐˜ฆ๐˜ฏ ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ ๐˜ฆ๐˜ท๐˜ฆ๐˜ณ-๐˜ค๐˜ฉ๐˜ข๐˜ฏ๐˜จ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฎ๐˜ฑ๐˜ฆ๐˜ณ๐˜ฎ๐˜ข๐˜ฏ๐˜ฆ๐˜ฏ๐˜ต ๐˜ข๐˜ฑ๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ข๐˜ฏ๐˜ค๐˜ฆ๐˜ด [๐˜›1] <==> ๐˜ข๐˜ฏ๐˜ฅ ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ [๐˜›2]. ๐˜›๐˜ฉ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด [๐˜œ2๐˜›]. ๐˜ˆ ๐˜ฏ๐˜ข๐˜ฌ๐˜ฆ๐˜ฅ ๐˜ข๐˜ธ๐˜ข๐˜ณ๐˜ฆ๐˜ฏ๐˜ฆ๐˜ด๐˜ด, ๐˜ฐ๐˜ณ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด, ๐˜ต๐˜ฉ๐˜ข๐˜ต ๐˜ช๐˜ด ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด & ๐˜ฎ๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ต๐˜ช๐˜ค ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ ๐˜ฑ๐˜ณ๐˜ฐ๐˜ญ๐˜ช๐˜ง๐˜ฆ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ญ๐˜ช๐˜ฎ๐˜ช๐˜ต๐˜ด, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ / ๐˜ฌ๐˜ข๐˜ณ๐˜ฎ๐˜ข. ๐˜ž๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ '๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ' ๐˜ฎ๐˜ฆ๐˜ข๐˜ฏ๐˜ด '๐˜ฏ๐˜ฐ๐˜ต ๐˜ด๐˜ญ๐˜ข๐˜ท๐˜ฆ ๐˜ต๐˜ฐ'; ๐˜ช๐˜ต ๐˜ฅ๐˜ฐ๐˜ฆ๐˜ด๐˜ฏ'๐˜ต ๐˜ฎ๐˜ฆ๐˜ข๐˜ฏ '๐˜ต๐˜ฐ ๐˜ฃ๐˜ฆ ๐˜ธ๐˜ช๐˜ต๐˜ฉ๐˜ฐ๐˜ถ๐˜ต'.)

Freedom from elaboration is the main philosophical position of the Consequence (Prasangika) view of the ๐— ๐—ถ๐—ฑ๐—ฑ๐—น๐—ฒ ๐—ช๐—ฎ๐˜† (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.

๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ = ๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ = ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ [๐—จ๐Ÿฎ๐—ง].

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 / 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.)

.

(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 / 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.)

.

(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 ...).
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[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 / naรฏve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

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Quotes

Essence of mind ~ Mipham Rinpoche

What we call “essence of mind” is
๐˜๐—ต๐—ฒ ๐—ฎ๐—ฐ๐˜๐˜‚๐—ฎ๐—น ๐—ณ๐—ฎ๐—ฐ๐—ฒ ๐—ผ๐—ณ ๐˜‚๐—ป๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป๐—ฒ๐—ฑ ๐—ฝ๐˜‚๐—ฟ๐—ฒ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€,
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 ๐˜๐—ต๐—ฒ ๐—ณ๐˜‚๐—ป๐—ฑ๐—ฎ๐—บ๐—ฒ๐—ป๐˜๐—ฎ๐—น, ๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น ๐˜€๐˜๐—ฎ๐˜๐—ฒ, ๐—ผ๐˜‚๐—ฟ ๐—ฎ๐—ฏ๐˜€๐—ผ๐—น๐˜‚๐˜๐—ฒ [๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜] ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ, 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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[๐•‹๐•™๐•– ๐•ฅ๐•ฃ๐•ฆ๐•– ๐•Ÿ๐•’๐•ฅ๐•ฆ๐•ฃ๐•– ๐• ๐•— ๐•ฅ๐•™๐•– ๐•ž๐•š๐•Ÿ๐•• / ๐•š๐•Ÿ๐•ฅ๐•ฃ๐•š๐•Ÿ๐•ค๐•š๐•”-๐•’๐•จ๐•’๐•ฃ๐•–๐•Ÿ๐•–๐•ค๐•ค: ๐•Œ๐•Ÿ๐•š๐• ๐•Ÿ ๐• ๐•— ๐•–๐•ž๐•ก๐•ฅ๐•ช ๐•–๐•ค๐•ค๐•–๐•Ÿ๐•”๐•– / ๐• ๐•ก๐•–๐•Ÿ๐•Ÿ๐•–๐•ค๐•ค <==> ๐•’๐•Ÿ๐•• ๐•”๐• ๐•˜๐•Ÿ๐•š๐•ซ๐•’๐•Ÿ๐•ฅ ๐•Ÿ๐•’๐•ฅ๐•ฆ๐•ฃ๐•– / ๐•’๐•จ๐•’๐•ฃ๐•–๐•Ÿ๐•–๐•ค๐•ค.]

๐—˜๐—บ๐—ฝ๐˜๐˜† ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ [๐—ง๐Ÿฎ] 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 ๐—ฐ๐—ผ๐—ด๐—ป๐—ถ๐˜‡๐—ฎ๐—ป๐˜ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ [๐—ง๐Ÿญ] ,
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.

๐—ก๐—ผ๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ถ๐˜€ ๐—ฐ๐—ผ๐—ป๐—ณ๐—ถ๐—ป๐—ฒ๐—ฑ, ๐—ป๐—ผ๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ถ๐˜€ ๐—ฏ๐—น๐—ผ๐—ฐ๐—ธ๐—ฒ๐—ฑ ๐—ผ๐˜‚๐˜. [๐— ๐—ถ๐—ฑ๐—ฑ๐—น๐—ฒ ๐—ช๐—ฎ๐˜†]
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,
๐—ง๐—ต๐—ฒ ๐˜‚๐—ป๐—ถ๐˜๐˜† [๐—จ๐—ป๐—ถ๐—ผ๐—ป] ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฝ๐˜๐˜† ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—ฐ๐—ผ๐—ด๐—ป๐—ถ๐˜‡๐—ฎ๐—ป๐˜ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ [๐—จ๐Ÿฎ๐—ง].
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])

--

  • 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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๐•Œ๐•Ÿ๐•”๐• ๐•Ÿ๐•ค๐•ฅ๐•ฃ๐•ฆ๐•”๐•ฅ๐•–๐•• ๐•ค๐•–๐•๐•—-๐•œ๐•Ÿ๐• ๐•จ๐•š๐•Ÿ๐•˜ ~ โ„•๐•’๐•ฃ๐• ๐•ก๐•’

Mind is ๐—ป๐—ผ๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐˜, ๐—ป๐—ผ๐˜ ๐—ป๐—ผ๐—ป-๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐˜,

Since each of these [constructs] is negated.

It is also ๐—ป๐—ผ๐˜ ๐—ฏ๐—ผ๐˜๐—ต,

Since existing and not existing are a contradiction.

It is not a living being

Nor other than living beings. (๐—ป๐—ผ๐˜ ๐—ป๐—ฒ๐—ถ๐˜๐—ต๐—ฒ๐—ฟ)

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(๐—ถ.๐—ฒ. ๐—ง๐—ฒ๐˜๐—ฟ๐—ฎ๐—น๐—ฒ๐—บ๐—บ๐—ฎ: ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€ -- ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ / ๐—บ๐—ถ๐—ป๐—ฑ, ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ฎ๐—ฐ๐˜๐—ถ๐—ผ๐—ป, ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ / ๐—ฝ๐—ต๐—ฒ๐—ป๐—ผ๐—บ๐—ฒ๐—ป๐—ฎ -- ๐—ฎ๐—ฟ๐—ฒ ๐—ป๐—ผ๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐˜, ๐—ป๐—ผ๐˜ ๐—ป๐—ผ๐—ป-๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐˜, ๐—ป๐—ผ๐˜ ๐—ฏ๐—ผ๐˜๐—ต ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ, ๐—ป๐—ผ๐˜ ๐—ป๐—ฒ๐—ถ๐˜๐—ต๐—ฒ๐—ฟ, ๐—ฎ๐—ป๐—ฑ ๐˜๐—ต๐—ฒ๐—ฟ๐—ฒ ๐—ถ๐˜€ ๐—ป๐—ผ ๐—ณ๐—ถ๐—ณ๐˜๐—ต.)

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๐—ง๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ณ๐—ผ๐—ฟ๐—ฒ, ๐—ถ๐˜ ๐—ถ๐˜€ ๐—ณ๐—ฟ๐—ฒ๐—ฒ ๐—ณ๐—ฟ๐—ผ๐—บ ๐—ฎ๐—น๐—น ๐—ฐ๐—ผ๐—ป๐˜€๐˜๐—ฟ๐˜‚๐—ฐ๐˜๐˜€.

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(๐—ถ.๐—ฒ. ๐— ๐—ฒ๐—ฎ๐—ป๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€ ๐—ถ๐˜€ ๐—ถ๐—ป๐—ฑ๐—ฒ๐˜€๐—ฐ๐—ฟ๐—ถ๐—ฏ๐—ฎ๐—ฏ๐—น๐—ฒ / ๐—ถ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฎ๐—ฏ๐—น๐—ฒ ๐—ณ๐—ผ๐—ฟ ๐—ผ๐˜‚๐—ฟ ๐—ณ๐—น๐—ฎ๐˜„๐—ฒ๐—ฑ ๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป๐—ฒ๐—ฑ ๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜€๐˜๐—ถ๐—ฐ ๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฝ๐˜๐˜‚๐—ฎ๐—น ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ป๐—ฎ๐—ฟ๐˜† ๐—บ๐—ถ๐—ป๐—ฑ. ๐—œ๐˜ ๐—ถ๐˜€ ๐—ฏ๐—ฒ๐˜†๐—ผ๐—ป๐—ฑ ๐—ฎ๐—น๐—น ๐—ฒ๐˜…๐˜๐—ฟ๐—ฒ๐—บ๐—ฒ๐˜€ & ๐—บ๐—ถ๐—ฑ๐—ฑ๐—น๐—ฒ, ๐—ฏ๐—ฒ๐˜†๐—ผ๐—ป๐—ฑ ๐—ฎ๐—น๐—น ๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜€๐˜๐—ถ๐—ฐ ๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฝ๐˜๐˜‚๐—ฎ๐—น ๐—ฝ๐—ฟ๐—ผ๐—น๐—ถ๐—ณ๐—ฒ๐—ฟ๐—ฎ๐˜๐—ถ๐—ผ๐—ป๐˜€, ๐—ฏ๐—ฒ๐˜†๐—ผ๐—ป๐—ฑ ๐—ฎ๐—น๐—น ๐—น๐—ถ๐—บ๐—ถ๐˜๐˜€, ๐—ฏ๐—ฒ๐˜†๐—ผ๐—ป๐—ฑ ๐—ฎ๐—น๐—น ๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป๐—ถ๐—ป๐—ด / ๐—ธ๐—ฎ๐—ฟ๐—บ๐—ฎ.)

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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

๐—ฃ๐—ฒ๐—ฟ๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฒ๐˜€ ๐˜„๐—ต๐—ถ๐—น๐—ฒ ๐—ฒ๐—บ๐—ฝ๐˜๐˜†, ๐—ฎ๐—ป๐—ฑ ๐˜„๐—ต๐—ถ๐—น๐—ฒ ๐—ฒ๐—บ๐—ฝ๐˜๐˜† ๐—ถ๐˜ ๐—ฝ๐—ฒ๐—ฟ๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฒ๐˜€.

๐—˜๐˜…๐—ฝ๐—ฒ๐—ฟ๐—ถ๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฎ๐—ฟ๐—ฒ ๐˜๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ณ๐—ผ๐—ฟ๐—ฒ ๐—ถ๐—ป๐—ฑ๐—ถ๐˜ƒ๐—ถ๐˜€๐—ถ๐—ฏ๐—น๐—ฒ,

.

(๐—ถ.๐—ฒ. ๐—ง๐—ต๐—ฒ ๐˜‚๐—ป๐—ฏ๐—ผ๐—ฟ๐—ป ๐˜‚๐—ป๐—ฐ๐—ต๐—ฎ๐—ป๐—ด๐—ถ๐—ป๐—ด ๐˜‚๐—ป๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป๐—ฒ๐—ฑ ๐˜‚๐—ป๐—ฐ๐—ฒ๐—ฎ๐˜€๐—ถ๐—ป๐—ด ๐—ฝ๐—ฟ๐—ถ๐˜€๐˜๐—ถ๐—ป๐—ฒ ๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ / ๐—•๐—ฎ๐˜€๐—ถ๐˜€ / ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐—ฅ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜† ๐—ฎ๐˜€ ๐—ถ๐˜ ๐—ถ๐˜€ ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ ๐—ถ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฎ๐—ฏ๐—น๐—ฒ ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ ๐—ฎ๐—ฏ๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ฟ๐—ฒ๐—ฒ ๐˜€๐—ฝ๐—ต๐—ฒ๐—ฟ๐—ฒ๐˜€ -- ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ / ๐—บ๐—ถ๐—ป๐—ฑ, ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ฎ๐—ฐ๐˜๐—ถ๐—ผ๐—ป, ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ / ๐—ฝ๐—ต๐—ฒ๐—ป๐—ผ๐—บ๐—ฒ๐—ป๐—ฎ --: ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฐ๐—ผ๐—ป๐˜ƒ๐—ฒ๐—ป๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น๐—น๐˜† ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฐ๐—ผ-๐—ฎ๐—ฟ๐—ถ๐˜€๐—ฒ๐—ป ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ๐—น๐˜† ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ-๐—ฐ๐—ต๐—ฎ๐—ป๐—ด๐—ถ๐—ป๐—ด ๐—ถ๐—บ๐—ฝ๐—ฒ๐—ฟ๐—บ๐—ฎ๐—ป๐—ฒ๐—ป๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ <==> ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ. [๐—จ๐Ÿฎ๐—ง])

.

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 ๐˜๐—ต๐—ฒ ๐˜ƒ๐—ฒ๐—ฟ๐˜† ๐—ฏ๐—ฎ๐˜€๐—ถ๐˜€ ๐—ผ๐—ณ ๐˜€๐—ฎ๐—บ๐˜€๐—ฎ๐—ฟ๐—ฎ. (๐˜๐—ต๐—ฒ ๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ)

๐—ก๐—ถ๐—ฟ๐˜ƒ๐—ฎ๐—ป๐—ฎ ๐—ฎ๐˜€ ๐˜„๐—ฒ๐—น๐—น 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/ 

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

[๐•Œโ„•๐•€๐•†โ„• ๐•†๐”ฝ ๐•‹โ„๐”ผ ๐•‹๐•Ž๐•† ๐”ธ๐•Šโ„™๐”ผโ„‚๐•‹๐•Š ๐•†๐”ฝ ๐•‹โ„๐”ผ ๐•„๐•€โ„•๐”ป - [๐•Œ๐Ÿš๐•‹]] and
[๐•‹โ„๐”ผ ๐”ป๐•€๐”ธ๐•ƒ๐•†๐”พ๐•Œ๐”ผ ๐”น๐”ผ๐•‹๐•Ž๐”ผ๐”ผโ„• ๐•Š๐•Œ๐”น๐•๐”ผโ„‚๐•‹ ๐”ธโ„•๐”ป ๐•†๐”น๐•๐”ผโ„‚๐•‹ - [๐•Œ๐Ÿ›๐•Š]]

[๐•Œโ„•๐•€๐•†โ„• ๐•†๐”ฝ ๐•‹โ„๐”ผ ๐•‹๐•Ž๐•† ๐”ธ๐•Šโ„™๐”ผโ„‚๐•‹๐•Š ๐•†๐”ฝ ๐•‹โ„๐”ผ ๐•„๐•€โ„•๐”ป]

The mind has two aspects. Unborn openness - that is to say, it’s not a thing (๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™ข๐™ž๐™ฃ๐™™ [๐™2]), 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 (๐™›๐™ช๐™ฃ๐™˜๐™ฉ๐™ž๐™ค๐™ฃ๐™–๐™ก๐™ž๐™ฉ๐™ฎ / ๐™˜๐™ก๐™–๐™ง๐™ž๐™ฉ๐™ฎ / ๐™˜๐™ค๐™œ๐™ฃ๐™ž๐™ฏ๐™–๐™ฃ๐™˜๐™š / ๐™–๐™ฌ๐™–๐™ง๐™š๐™ฃ๐™š๐™จ๐™จ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™ข๐™ž๐™ฃ๐™™ [๐™1]). 

(๐™ž.๐™š. ๐˜ฝ๐™ช๐™™๐™™๐™๐™–๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™š / ๐™„๐™ฃ๐™ฉ๐™ง๐™ž๐™ฃ๐™จ๐™ž๐™˜-๐™–๐™ฌ๐™–๐™ง๐™š๐™ฃ๐™š๐™จ๐™จ = ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™๐™ฌ๐™ค ๐™๐™ง๐™ช๐™ฉ๐™๐™จ ๐™–๐™—๐™ค๐™ช๐™ฉ ๐™ฉ๐™๐™š ๐™ข๐™ž๐™ฃ๐™™ [๐™2๐™].)

.

[๐•‹โ„๐”ผ ๐”ป๐•€๐”ธ๐•ƒ๐•†๐”พ๐•Œ๐”ผ ๐”น๐”ผ๐•‹๐•Ž๐”ผ๐”ผโ„• ๐•Š๐•Œ๐”น๐•๐”ผโ„‚๐•‹ ๐”ธโ„•๐”ป ๐•†๐”น๐•๐”ผโ„‚๐•‹]

This flow of experience manifests as
๐™ฉ๐™๐™š ๐™š๐™ฉ๐™š๐™ง๐™ฃ๐™–๐™ก ๐™˜๐™ค๐™ฃ๐™ซ๐™š๐™ง๐™จ๐™–๐™ฉ๐™ž๐™ค๐™ฃ ๐™ค๐™ง ๐™™๐™ž๐™–๐™ก๐™ค๐™œ๐™ช๐™š ๐™ค๐™ง ๐™™๐™ž๐™–๐™ก๐™š๐™˜๐™ฉ๐™ž๐™˜
๐™—๐™š๐™ฉ๐™ฌ๐™š๐™š๐™ฃ ๐™จ๐™ช๐™—๐™Ÿ๐™š๐™˜๐™ฉ ๐™–๐™ฃ๐™™ ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ. 

(๐™ž.๐™š. ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™จ๐™ช๐™—๐™Ÿ๐™š๐™˜๐™ฉ <==> ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ. 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"

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

[๐•Œโ„•๐•€๐•†โ„• ๐•†๐”ฝ ๐•‹โ„๐”ผ ๐•‹๐•Ž๐•† ๐•‹โ„๐•Œ๐•‹โ„๐•Š ๐”ธ๐”น๐•†๐•Œ๐•‹ ๐•‹โ„๐”ผ ๐•‹โ„โ„๐”ผ๐”ผ ๐•Šโ„™โ„๐”ผโ„๐”ผ๐•Š -- ๐•Š๐•Œ๐”น๐•๐”ผโ„‚๐•‹, โ„๐”ผ๐•ƒ๐”ธ๐•‹๐•€๐•†โ„•/๐”ธโ„‚๐•‹๐•€๐•†โ„•, ๐•†๐”น๐•๐”ผโ„‚๐•‹ --]

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 ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—ถ๐—น๐—ถ๐˜๐˜† of ungraspable ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ and the ceaseless display of ever shifting ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ (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 ๐™ฉ๐™๐™š ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™˜๐™ค๐™ฃ๐™ซ๐™š๐™ฃ๐™ฉ๐™ž๐™ค๐™ฃ๐™–๐™ก๐™ก๐™ฎ ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ๐™ก๐™ฎ ๐™˜๐™ค-๐™–๐™ง๐™ž๐™จ๐™š๐™ฃ ๐™ง๐™š๐™ก๐™–๐™ฉ๐™ž๐™ซ๐™š๐™ก๐™ฎ ๐™›๐™ช๐™ฃ๐™˜๐™ฉ๐™ž๐™ค๐™ฃ๐™–๐™ก ๐™š๐™ซ๐™š๐™ง-๐™˜๐™๐™–๐™ฃ๐™œ๐™ž๐™ฃ๐™œ ๐™ž๐™ข๐™ฅ๐™š๐™ง๐™ข๐™–๐™ฃ๐™š๐™ฃ๐™ฉ ๐™–๐™ฅ๐™ฅ๐™š๐™–๐™ง๐™–๐™ฃ๐™˜๐™š๐™จ <==> ๐™–๐™ฃ๐™™ ๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ ๐™ค๐™› ๐™ž๐™ฃ๐™๐™š๐™ง๐™š๐™ฃ๐™ฉ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š -- ๐™–๐™—๐™ค๐™ช๐™ฉ ๐™–๐™ก๐™ก ๐™™๐™๐™–๐™ง๐™ข๐™–๐™จ. The inconceivable Union of the Two Truths [U2T].)

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

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

[๐•ƒ๐•’๐•ฆ๐•˜๐•™ ๐•’๐•ฅ ๐•ฅ๐•™๐•– ๐•Œ๐•Ÿ๐•š๐• ๐•Ÿ ๐• ๐•— ๐•ฅ๐•™๐•– ๐•‹๐•จ๐•  ๐•‹๐•ฃ๐•ฆ๐•ฅ๐•™๐•ค ๐•’๐•“๐• ๐•ฆ๐•ฅ ๐•’๐•๐• ๐••๐•™๐•’๐•ฃ๐•ž๐•’๐•ค]

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] ๐—ถ๐˜€ ๐˜€๐—ผ ๐—ฎ๐—บ๐—ฎ๐˜‡๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฎ๐˜ ๐˜๐—ต๐—ฒ๐˜† ๐—ฏ๐˜‚๐—ฟ๐˜€๐˜ ๐—ถ๐—ป๐˜๐—ผ ๐—น๐—ฎ๐˜‚๐—ด๐—ต๐˜๐—ฒ๐—ฟ.

~ 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"

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

[๐”ธ๐•ฅ๐•š๐•ช๐• ๐•˜๐•’๐•ฅ๐•’๐•Ÿ๐•ฅ๐•ฃ๐•’ & ๐•ฅ๐•™๐•– ๐•Œ๐•Ÿ๐•š๐• ๐•Ÿ ๐• ๐•— ๐•ฅ๐•™๐•– ๐•‹๐•จ๐•  ๐•‹๐•ฃ๐•ฆ๐•ฅ๐•™๐•ค]

These internal divisions within Guhyamantra (i.e. Mantrayฤna, Guhyamantrayฤna, Tantrayฤna, Tantric Buddhism, Esoteric Buddhism)
๐—ฎ๐˜€๐˜€๐—ฒ๐—ฟ๐˜ ๐˜๐—ต๐—ฒ ๐—ถ๐—ป๐—ฑ๐—ถ๐˜ƒ๐—ถ๐˜€๐—ถ๐—ฏ๐—ถ๐—น๐—ถ๐˜๐˜† [๐—จ๐—ป๐—ถ๐—ผ๐—ป] ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜๐˜„๐—ผ ๐˜๐—ฟ๐˜‚๐˜๐—ต๐˜€, 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 Jฤtakฤ Tales in the ลšrฤvaka 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 Mahฤyฤna
Rongzom Chรถkyi Zangpo

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

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

-

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.)

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

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 Suแป‘t

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

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

[๐•‹๐”ธ๐•‚๐•€โ„•๐”พ ๐•‹โ„๐•€๐•Š โ„•๐”ธ๐•‚๐”ผ๐”ป ๐”ธ๐•Ž๐”ธโ„๐”ผโ„•๐”ผ๐•Š๐•Š ๐”ธ๐•Š ๐•‹โ„๐”ผ ๐”ปโ„ค๐•†๐”พโ„‚โ„๐”ผโ„• โ„™๐”ธ๐•‹โ„:]

(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.

.

๐—ง๐—ต๐—ฒ ๐˜ƒ๐—ฒ๐—ฟ๐˜† ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ผ๐—ณ ๐˜†๐—ผ๐˜‚๐—ฟ ๐—ผ๐˜„๐—ป ๐—บ๐—ถ๐—ป๐—ฑ, (๐—ถ.๐—ฒ. ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ [๐—จ๐Ÿฎ๐—ง].)

Is entirely beyond arising, ceasing and remaining —

This is what followers of the Great Perfection

Call ๐—ฟ๐—ถ๐—ด๐—ฝ๐—ฎ, ๐—ฝ๐˜‚๐—ฟ๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฝ๐—ฒ๐—ป ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€.

(๐—ถ.๐—ฒ. ๐—œ๐—ป๐˜๐—ฟ๐—ถ๐—ป๐˜€๐—ถ๐—ฐ-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฎ๐˜€ ๐˜๐—ต๐—ฒ ๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ)

.

๐—ง๐—ต๐—ฒ ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ถ๐˜€ ๐—ฎ๐—ฝ๐—ฝ๐—ฟ๐—ผ๐—ฎ๐—ฐ๐—ต ๐—ถ๐˜€ ๐—ป๐—ผ๐—ป๐—ฒ ๐—ผ๐˜๐—ต๐—ฒ๐—ฟ ๐˜๐—ต๐—ฎ๐—ป

๐•‹๐•’๐•œ๐•š๐•Ÿ๐•˜ ๐•ฅ๐•™๐•š๐•ค ๐•’๐•จ๐•’๐•ฃ๐•–๐•Ÿ๐•–๐•ค๐•ค ๐•’๐•ค ๐•ฅ๐•™๐•– โ„™๐•’๐•ฅ๐•™,

In undistracted, non-meditation —

So, without distraction, sustain ๐˜๐—ต๐—ฒ ๐—ด๐—ฒ๐—ป๐˜‚๐—ถ๐—ป๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ.

(๐—ถ.๐—ฒ. ๐—ฝ๐˜‚๐—ฟ๐—ฒ ๐—ป๐—ฎ๐—ธ๐—ฒ๐—ฑ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€)

.

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.

(๐—ถ.๐—ฒ. ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ผ๐—ฝ๐—ฝ๐—ผ๐˜€๐—ถ๐˜๐—ฒ๐˜€; ๐—ฒ๐˜…. ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—บ๐—ผ๐˜ƒ๐—ฒ๐—บ๐—ฒ๐—ป๐˜ <==> ๐˜€๐˜๐—ถ๐—น๐—น๐—ป๐—ฒ๐˜€๐˜€.)

.

๐•Œ๐•Ÿ๐••๐•š๐•ค๐•ฅ๐•ฃ๐•’๐•”๐•ฅ๐•–๐•• ๐•’๐•จ๐•’๐•ฃ๐•–๐•Ÿ๐•–๐•ค๐•ค ๐•š๐•ค ๐•ฅ๐•™๐•– ๐•ก๐•’๐•ฅ๐•™ ๐• ๐•— ๐•ฅ๐•™๐•– ๐•๐•š๐•”๐•ฅ๐• ๐•ฃ๐•š๐• ๐•ฆ๐•ค,

And distraction is the playground of saแนƒsฤra.

So maintain awareness without distraction,

Continuously, both day and night.

.

The nature of mind is clear light. (๐—ถ.๐—ฒ. ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ [๐—จ๐Ÿฎ๐—ง].)

Sullying thoughts are to be purified.

๐—•๐˜‚๐˜ ๐—บ๐—ผ๐˜ƒ๐—ฒ๐—บ๐—ฒ๐—ป๐˜ ๐—บ๐˜‚๐˜€๐˜ ๐—ป๐—ฒ๐—ถ๐˜๐—ต๐—ฒ๐—ฟ ๐—ฏ๐—ฒ ๐—ฟ๐—ฒ๐—ท๐—ฒ๐—ฐ๐˜๐—ฒ๐—ฑ ๐—ป๐—ผ๐—ฟ ๐—ถ๐—ป๐—ฑ๐˜‚๐—น๐—ด๐—ฒ๐—ฑ. (๐—ถ.๐—ฒ. ๐—ง๐—ต๐—ฒ ๐—บ๐—ถ๐—ฑ๐—ฑ๐—น๐—ฒ ๐—ช๐—ฎ๐˜† ๐—ถ๐—ป ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด: ๐—ป๐—ผ๐˜๐—ต๐—ถ๐—ป๐—ด ๐˜๐—ผ ๐—ฎ๐—ฐ๐—ฐ๐—ฒ๐—ฝ๐˜ ๐—ป๐—ผ๐˜๐—ต๐—ถ๐—ป๐—ด ๐˜๐—ผ ๐—ฟ๐—ฒ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ถ๐—ป ๐—ฎ๐—ฏ๐˜€๐—ผ๐—น๐˜‚๐˜๐—ฒ ๐˜๐—ฒ๐—ฟ๐—บ๐˜€.)

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

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

[๐•‹๐•™๐•š๐•ค ๐•ž๐•š๐•Ÿ๐•• ๐• ๐•— ๐•š๐•Ÿ๐•ฅ๐•ฃ๐•š๐•Ÿ๐•ค๐•š๐•” ๐•จ๐•š๐•ค๐••๐• ๐•ž ๐•’๐•Ÿ๐•• ๐•”๐• ๐•ž๐•ก๐•’๐•ค๐•ค๐•š๐• ๐•Ÿ]

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 ๐˜๐—ต๐—ถ๐˜€ ๐—บ๐—ถ๐—ป๐—ฑ ๐—ผ๐—ณ ๐—ถ๐—ป๐˜๐—ฟ๐—ถ๐—ป๐˜€๐—ถ๐—ฐ ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ ๐—ฎ๐—ป๐—ฑ ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป [๐—จ๐Ÿฎ๐—ง] 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 ๐—ฟ๐—ฒ๐—ฐ๐—ผ๐—ด๐—ป๐—ถ๐˜๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ผ๐˜‚๐—ฟ ๐—ฎ๐—ฏ๐˜€๐—ผ๐—น๐˜‚๐˜๐—ฒ [๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น / ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜] ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ. (๐—ถ.๐—ฒ. ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ [๐—จ๐Ÿฎ๐—ง].)

.

– Chagdud Tulku Rinpoche

from the book "Life In Relation To Death"

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

[๐•Š๐• ๐•ž๐•–๐•ฅ๐•š๐•ž๐•–๐•ค ๐•ก๐•–๐• ๐•ก๐•๐•– ๐•—๐•’๐•๐• ๐•š๐•Ÿ๐•ฅ๐•  ๐•’๐•Ÿ ๐•–๐•ฉ๐•ฅ๐•ฃ๐•–๐•ž๐•– ๐•ก๐• ๐•ค๐•š๐•ฅ๐•š๐• ๐•Ÿ ๐•จ๐•š๐•ฅ๐•™๐• ๐•ฆ๐•ฅ ๐•œ๐•Ÿ๐• ๐•จ๐•š๐•Ÿ๐•˜ ๐•š๐•ฅ]

"Fools who do not perceive the ultimate meaning
๐—ฐ๐—น๐—ฎ๐—ถ๐—บ ๐˜๐—ต๐—ฎ๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฎ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฝ๐—ต๐—ฒ๐—ป๐—ผ๐—บ๐—ฒ๐—ป๐—ฎ ๐—ฎ๐—ฟ๐—ฒ ๐—ผ๐—ป๐—ฒ’๐˜€ ๐—ผ๐˜„๐—ป ๐—บ๐—ถ๐—ป๐—ฑ.
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

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

[๐•„๐•š๐•Ÿ๐•• ๐•’๐•Ÿ๐•• ๐•ก๐•™๐•–๐•Ÿ๐• ๐•ž๐•–๐•Ÿ๐•’]

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™ž.๐™š. ๐™ˆ๐™ž๐™ฃ๐™™ / ๐™จ๐™ช๐™—๐™Ÿ๐™š๐™˜๐™ฉ ๐™–๐™ฃ๐™™ ๐™ฅ๐™๐™š๐™ฃ๐™ค๐™ข๐™š๐™ฃ๐™– / ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ ๐™–๐™ง๐™š ๐™ž๐™ฃ๐™ฉ๐™š๐™ง๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ [T1] <==> ๐™ฉ๐™๐™ช๐™จ ๐™—๐™ค๐™ฉ๐™ ๐™š๐™ข๐™ฅ๐™ฉ๐™ฎ ๐™ค๐™› ๐™ž๐™ฃ๐™๐™š๐™ง๐™š๐™ฃ๐™ฉ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š [T2], ๐™–๐™ฃ๐™™ ๐™ซ๐™ž๐™˜๐™š ๐™ซ๐™š๐™ง๐™จ๐™– [U2T]. ๐™๐™๐™š๐™ฎ ๐™–๐™ง๐™š ๐™ฃ๐™ค๐™ฉ ๐™™๐™ž๐™›๐™›๐™š๐™ง๐™š๐™ฃ๐™ฉ, ๐™ฃ๐™ค๐™ฉ ๐™ž๐™™๐™š๐™ฃ๐™ฉ๐™ž๐™˜๐™–๐™ก, ๐™ฃ๐™ค๐™ฉ ๐™—๐™ค๐™ฉ๐™ ๐™ฉ๐™ค๐™œ๐™š๐™ฉ๐™๐™š๐™ง, ๐™ฃ๐™ค๐™ฉ ๐™ฃ๐™š๐™ž๐™ฉ๐™๐™š๐™ง. ๐™’๐™š ๐™˜๐™–๐™ฃ๐™ฃ๐™ค๐™ฉ ๐™ง๐™š๐™™๐™ช๐™˜๐™š ๐™š๐™ซ๐™š๐™ง๐™ฎ๐™ฉ๐™ž๐™ฃ๐™œ ๐™ฉ๐™ค ๐™Ÿ๐™ช๐™จ๐™ฉ ๐™ค๐™ฃ๐™š ๐™ค๐™› ๐™ฉ๐™๐™š๐™ข, ๐™ฃ๐™ค๐™ง ๐™ฉ๐™ค ๐™—๐™ค๐™ฉ๐™ ๐™ฉ๐™ค๐™œ๐™š๐™ฉ๐™๐™š๐™ง, ๐™ฃ๐™ค๐™ง ๐™ฉ๐™ค ๐™ฃ๐™š๐™ž๐™ฉ๐™๐™š๐™ง. ๐™๐™๐™š๐™ฎ ๐™–๐™ง๐™š ๐™ž๐™ฃ๐™™๐™š๐™จ๐™˜๐™ง๐™ž๐™—๐™–๐™—๐™ก๐™š / ๐™ž๐™ฃ๐™˜๐™ค๐™ฃ๐™˜๐™š๐™ž๐™ซ๐™–๐™—๐™ก๐™š, ๐™—๐™š๐™ฎ๐™ค๐™ฃ๐™™ ๐™–๐™ก๐™ก ๐™š๐™ญ๐™ฉ๐™ง๐™š๐™ข๐™š๐™จ & ๐™ข๐™ž๐™™๐™™๐™ก๐™š, ๐™—๐™š๐™ฎ๐™ค๐™ฃ๐™™ ๐™–๐™ก๐™ก ๐™™๐™ช๐™–๐™ก๐™ž๐™จ๐™ฉ๐™ž๐™˜ ๐™˜๐™ค๐™ฃ๐™˜๐™š๐™ฅ๐™ฉ๐™ช๐™–๐™ก ๐™ฅ๐™ง๐™ค๐™ก๐™ž๐™›๐™š๐™ง๐™–๐™ฉ๐™ž๐™ค๐™ฃ๐™จ, ๐™—๐™š๐™ฎ๐™ค๐™ฃ๐™™ ๐™–๐™ก๐™ก ๐™ก๐™ž๐™ข๐™ž๐™ฉ๐™–๐™ฉ๐™ž๐™ค๐™ฃ๐™จ, ๐™—๐™š๐™ฎ๐™ค๐™ฃ๐™™ ๐™–๐™ก๐™ก ๐™˜๐™ค๐™ฃ๐™™๐™ž๐™ฉ๐™ž๐™ค๐™ฃ๐™ž๐™ฃ๐™œ / ๐™ ๐™–๐™ง๐™ข๐™–. ๐™๐™๐™š๐™ฎ ๐™–๐™ง๐™š ๐™ž๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ก๐™š ๐™จ๐™ฅ๐™ค๐™ฃ๐™ฉ๐™–๐™ฃ๐™š๐™ค๐™ช๐™จ ๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™–๐™ก ๐™ข๐™–๐™ฃ๐™ž๐™›๐™š๐™จ๐™ฉ๐™–๐™ฉ๐™ž๐™ค๐™ฃ๐™จ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™‚๐™ง๐™ค๐™ช๐™ฃ๐™™ / ๐˜ฝ๐™–๐™จ๐™ž๐™จ / ๐™Ž๐™ค๐™ช๐™ง๐™˜๐™š / ๐™Ž๐™ช๐™˜๐™๐™ฃ๐™š๐™จ๐™จ / ... ๐™ž๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ก๐™š ๐™›๐™ง๐™ค๐™ข ๐™ฉ๐™๐™š ๐™‚๐™ง๐™ค๐™ช๐™ฃ๐™™, ๐™ฉ๐™๐™ช๐™จ ๐™ฅ๐™ง๐™ž๐™ข๐™ค๐™ง๐™™๐™ž๐™–๐™ก๐™ก๐™ฎ ๐™ฅ๐™ช๐™ง๐™š. ๐™๐™๐™š๐™ง๐™š ๐™ž๐™จ ๐™ฃ๐™ค๐™ฉ๐™๐™ž๐™ฃ๐™œ ๐™ฉ๐™ค ๐™–๐™˜๐™˜๐™š๐™ฅ๐™ฉ ๐™ฃ๐™ค๐™ฉ๐™๐™ž๐™ฃ๐™œ ๐™ฉ๐™ค ๐™ง๐™š๐™Ÿ๐™š๐™˜๐™ฉ ๐™–๐™—๐™ค๐™ช๐™ฉ ๐™ฉ๐™๐™š๐™ข.)

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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

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