Tuesday, November 2, 2021

Madyamaka Snow - 148

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Madhyamaka Snow - 148

๐— ๐—”๐——๐—›๐—ฌ๐—”๐— ๐—”๐—ž๐—” ๐—ฆ๐—ก๐—ข๐—ช [Using the tetralemma]

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Dorje: “Now Padma, my dear boy, I put it to you… ๐—ฑ๐—ผ๐—ฒ๐˜€ ๐˜๐—ต๐—ถ๐˜€ ๐˜€๐—ป๐—ผ๐˜„ ๐—ฒ๐˜…๐—ถ๐˜€๐˜?”

Padma: “Not really.” (i.e. refuting the first extreme view: inherent existence)

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Dorje: “Aha… ๐˜€๐—ผ ๐—ถ๐˜ ๐—ฑ๐—ผ๐—ฒ๐˜€๐—ป’๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜?

Padma: “No... I didn't say that.” (i.e. refuting the second extreme view: complete non-existence)

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Dorje: “Are you telling me ๐—ถ๐˜ ๐—ป๐—ฒ๐—ถ๐˜๐—ต๐—ฒ๐—ฟ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐˜€ ๐—ป๐—ผ๐—ฟ ๐—ฑ๐—ผ๐—ฒ๐˜€๐—ป'๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜?”

Padma: “Not that either.” (i.e. refuting the fourth extreme view: neither existence nor non-existence)

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Dorje: “Then are you telling me ๐—ถ๐˜ ๐—ฏ๐—ผ๐˜๐—ต ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐˜€ ๐—ฎ๐—ป๐—ฑ ๐—ฎ๐—น๐˜€๐—ผ ๐—ฑ๐—ผ๐—ฒ๐˜€๐—ป’๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜?”

Padma: “No, that’s saying the same thing backwards.” (i.e. refuting the third extreme view: both existence & non-existence together)

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Dorje: “Then great leaping Lonchenpas man, what is this white stuff falling on my head?”

Padma: “You could say ๐—ถ๐˜ ๐—ถ๐˜€ ๐˜„๐—ฎ๐˜ƒ๐—ฒ๐˜€ ๐—ผ๐—ณ ๐—น๐˜‚๐—บ๐—ถ๐—ป๐—ผ๐˜‚๐˜€ ๐—บ๐—ถ๐—ป๐—ฑ ๐—ฟ๐—ผ๐—น๐—น๐—ถ๐—ป๐—ด ๐—ผ๐—ป ๐—ฎ๐—ป ๐—ผ๐—ฐ๐—ฒ๐—ฎ๐—ป ๐—ผ๐—ณ ๐—ป๐—ฎ๐—ธ๐—ฒ๐—ฑ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€.” (i.e. Everything is spontaneous manifestations of the inconceivable unique unborn unconditioned unchanging unceasing pristine Ground / Suchness / Reality as it is / U2T.)

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Dorje: “๐—ฌ๐—ผ๐˜‚ ๐—บ๐—ฒ๐—ฎ๐—ป ๐—บ๐˜† ๐—บ๐—ถ๐—ป๐—ฑ ๐—ถ๐˜€ ๐—บ๐—ฎ๐—ธ๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ถ๐˜€ ๐˜€๐—ป๐—ผ๐˜„?”

Padma: “No, your mind is too busy parsing concepts to make it snow. 

This snow is falling in the mind of that kusulu (learned beggar) sitting at the back of the courtyard!” (i.e. refuting the mind-only extreme view -- argument: it snows on other people's heads; so is-it also from their mind(s)-only? Non-sense.) 

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(i.e. -- Everything is not inherently existent, not completely non-existent, not both existence & non-existent together, not neither existent nor non-existent, and there is no fifth.
-- Also, everything is not subject/mind-only, not object/phenomena-only, not relation/action/process-only, not a combination of them, not none of them, and there is no other possibility. We cannot reduce everything to either of them-only or in combination.
-- Meaning the true nature of Reality is indescribable / inconceivable for our flawed conditioned conceptual dualistic mind; it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.
-- Everything is empty of inherent existence, never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent [T2] <==> thus/because conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent. And vice versa; one aspect / truth implies the other (<==>). This is the Union of the Two Truths.)

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(Note: Obviously, this applies to everything in both samsara & nirvana -- physical, conceptual, mental -- not just the snow.)

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(Note: This is the refutation of the four extremes of the duality existence vs. non-existence;
We could do the same with the opposites of any duality / triad / quads / etc.
Ex. Something or everything is not inherently good, not inherently bad, not both together, not neither.
Ex. Something or everything is not purely subjective / mind-only, not purely objective / phenomenal-only, not purely relational / action / process, not a combination of these, not none of these.)

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~ ลฆoฦžpa ษˆoฦž (Jon Norris)
https://www.facebook.com/jon.norris.756/posts/3274336949261803 

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Via: Tempa Jikme : “For Madhyamikas, ultimate truth is the subject that knows that things are not arisen.” (i.e. apparently arising [T1] without ultimately really arising[T2]  -- Union of the Two Truths)

https://www.facebook.com/rendawa/posts/10219004377806091 

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(i.e. Version 2021-11-27: The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
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[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
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[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
All dharmas are appearing <==> but still empty; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physica, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground. Those are the three inseparable qualities of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
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[BEST POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
the inconceivable Union of the Two Truths about all dharmas [U2T],
the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
the inconceivable Middle Way about all dharmas,
the tetralemma about all dharmas,
freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
Enlightened-mind / Intrinsic-awareness / Primordial-awareness.
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[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
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[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naรฏve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

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Quotes

From a comment on the Prajnaparamita Sutra (Heart Sutra): 

“How do you perceive reality?”

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-- ... “No, look deeper.” (i.e. refuting the first extreme view: inherent existence)

-- ... “No.” (i.e. refuting the second extreme view: complete non-existence)

-- ... “No. Look deeper.” (i.e. refuting the third extreme view: both existence & non-existence together)

-- ... “No, that’s too limited an understanding.” (i.e. refuting the fourth extreme view: neither existence nor non-existence)

--  ...

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Then Avalokiteshvara proclaimed the pith of the prajnaparamita, the essence of the rug-pulling-out experience, the essence of the fearless, open state of mind. It came in the form of a mantra: 


“OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA.” 

(i.e. “OM gone, gone, gone beyond, gone completely beyond, awake, so be it.”)
(i.e. Directly refuting the four extremes in succession and then together;
reaching freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma.)

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Just as a seed contains the tree, this mantra contains the entire teachings on abiding in prajnaparamita, abiding in the fearless state.

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“Good, good! You expressed it perfectly, Avalokiteshvara.”

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Via: Bodhichitta: The Excellence of Awakened Heart

by Pema Chรถdrรถn| October 15, 2019
https://www.lionsroar.com/bodhichitta-the-excellence-of-awakened-heart/ 

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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•’

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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.)

.

This is how I have established the ultimate:

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

.

.

.

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.

.

.

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– Naropa

from the book "Songs of Naropa: Commentaries on Songs of Realization"

.

Via: https://www.facebook.com/.../a.27304584.../1394060891010562/


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See also

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