Friday, November 26, 2021

Mind and Phenomena - 157

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Mind and Phenomena - 157

[๐”ธ. ๐•Š๐•–๐•–๐•š๐•Ÿ๐•˜ ๐•ฅ๐•™๐•– ๐•Œ๐•Ÿ๐•š๐• ๐•Ÿ ๐• ๐•— ๐•ฅ๐•™๐•– ๐•‹๐•จ๐•  ๐•‹๐•ฃ๐•ฆ๐•ฅ๐•™๐•ค:]

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“Once you have understood ๐˜๐—ต๐—ฒ ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ [๐—ง๐Ÿฎ] ๐—ฎ๐—ป๐—ฑ ๐˜๐—ต๐—ฒ ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ฎ๐—ฟ๐—ถ๐˜€๐—ถ๐—ป๐—ด ๐—ผ๐—ณ ๐—ฝ๐—ต๐—ฒ๐—ป๐—ผ๐—บ๐—ฒ๐—ป๐—ฎ (๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜๐˜€)  [๐—ง๐Ÿญ] [๐—จ๐Ÿฎ๐—ง - ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€], you will see clearly how deluded and deceiving the ways of the world really are, and, like an old man forced to play children's games, you will find them very tiresome.” 

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Kyabje Dilgo Khyentse Rinpoche - The Heart of Compassion - Instructions on Ngulchu Thogme's Thirty-Sevenfold Practice of a Bodhisattva – p 85, Padmakara Translation Group - Shechen Publications

Via: Dharma Samye

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(i.e. All phenomena / objects are dependent on the mind / subject, but not identical to the mind / subject. So they are empty of inherent existence because dependent on something else.)

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[๐”น. ๐•Š๐•–๐•–๐•š๐•Ÿ๐•˜ ๐•ฅ๐•™๐•– โ„•๐•’๐•ฅ๐•ฆ๐•ฃ๐•– ๐• ๐•— ๐•„๐•š๐•Ÿ๐••:]

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Resting the watcher in awareness, there is a vivid emptiness [T2],

(yet, conventionally dependently appearing & relatively functional [T1])

Colorless and devoid of material substance.

Not forming the thought “It is empty!”

That is the moment of seeing ๐˜๐—ต๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐—บ๐—ถ๐—ป๐—ฑ (๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜) [๐—จ๐Ÿฎ๐—ง - ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€].

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-- CHOKGYUR LINGPA

  Jewels of Enlightenment - Shambhala Publications

Via: Nyingma Teachings

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(i.e. The mind / subject is dependent on its experiences / actions & phenomena / objects, but not identical to phenomena / objects. So it is empty of inherent existence because dependent on something else.)

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[โ„‚. ๐•Š๐•–๐•–๐•š๐•Ÿ๐•˜ ๐•ฅ๐•™๐•– ๐•Œ๐•Ÿ๐•š๐• ๐•Ÿ ๐• ๐•— ๐•ค๐•ฆ๐•“๐•›๐•–๐•”๐•ฅ / ๐•ž๐•š๐•Ÿ๐•• ๐•’๐•Ÿ๐•• ๐• ๐•“๐•›๐•–๐•”๐•ฅ / ๐•ก๐•™๐•–๐•Ÿ๐• ๐•ž๐•–๐•Ÿ๐•’:]

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(i.e. 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˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ & ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜: Subject & object are both empty of inherent existence [T2] <==> because inseparable, interdependent, co-defined, co-relative, co-dependent [T1], co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual -- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither --, and vice versa [U2T].)

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Quotes

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.
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[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.
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[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.
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[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.
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[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 ...).
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[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.)

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[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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"In Buddhism subject (mind / observer) and object (phenomena / observed)
comes simultaneously
and this is something that the scientists never understand"

- Khyentse Norbu

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"Vision is mind.
Mind is empty.
Emptiness is clear light.
Clear light is union.
Union is great bliss."

-- Dawa Gyaltsen, a Bรถn meditation master who lived in the eighth century
https://www.gilehtblog.com/2020/11/discovering-true-nature-of-mind.html 

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[Union of subject & object -- Sengcan]

Things are objects because there is a subject or mind;
and the mind is a subject because there are objects.
Understand the relativity (interdependence) of these two
and the basic reality: the unity of emptiness.

(i.e. Union of the Two Truths about subject & object & action [U2T-3S]: Union of interdependence & emptiness of inherent existence about the three spheres.)

In this Emptiness the two are indistinguishable
(i.e. Union of the three spheres [U3S]: Union subject <==> relation / action <==> object.)
and each contains in itself the whole world.

If you do not discriminate between coarse and fine (i.e. Union of opposites.)
you will not be tempted to prejudice and opinion.

-- Sengcan

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Union of] Doer (subject) and doing (action) ~ Nagarjuna

A doer (subject) arises dependent on a doing (action),
and a doing (action) exists dependent on a doer (subject).
Except for that, we do not see another cause for their establishment.

(i.e. Union of the three spheres [U3S]: Union subject <==> relation / action <==> object.)

-- Nagarjuna
quoted in the book Meditation on Emptiness

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Let appearance and awareness be indivisible ~ Tulku Urgyen Rinpoche

Do not divide appearances (OBJECTS / PHENOMENA) as being there
and awareness (SUBJECT / MIND) as being here.
Let appearance and awareness be indivisible (i.e. Union of the three spheres [U3S].).

-- Tulku Urgyen Rinpoche
from the book Vajra Speech: A Commentary on The Quintessence of Spiritual

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

The Mind Is Like [Luminous-]Space ~ 17th Karmapa

The essential nature of the mind is like [luminous-]space. There is no such thing as a mind that truly exists or a mind that is inherently established [T2] even though we might find reasonings, scriptures, or experience to the contrary. Mind is empty [T2]. 

Our ordinary mind, however, becomes confused in thinking that things really exist. 

The nature of our mind is emptiness [T2], but not a blankness [nihilism], not the result of mere negation [mere-emptiness]: emptiness is also radiant clarity [T1], the basis for the appearances of both samsara and nirvana. 

The mind is like space [T2] and it also has a clear and knowing aspect [T1], which allows us to say, “This is [luminous-]space.” 

Resting in mind’s empty [T2], clear nature [T1], (i.e. Union of the two Truths about the subject / mind.)
we will be at ease as we move along the path of practice. 

– 17th Karmapa
from the book "Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje"
Via: https://www.facebook.com/JustDharmaQuotes/photos/a.283199241781361/4018922914875623/ 

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A mere indescribable luminosity (luminous-space) ~ Maitreya

If what (object) appears [T1] to be apprehended (relation / action) does not exist by its very own essence [T2] apart from that which apprehends it (subject), (i.e. The object is empty because co-dependent with the subjet.)

then what appears [T1] to be the apprehender (subject) does not exist either [T2]. The reason, here, is that the apprehender (subject) exists in relation (interdependence) to the apprehended (object), not in isolation. (i.e. The subject is empty because co-dependent with the object. The same for the action / relation.)

Therefore, [Primordial-]awareness [the Ground / Basis / Source / Suchness] is devoid of both apprehender (subject) and apprehended (object) (and relation / action), in all their various forms. (i.e. Union of the three spheres [U3S] for any type of relation / action = Union of the Two Truths for the three spheres [U2T-3S] -- subject, relation / action, object -- for any type of relation / action.)

Free from subject and object, by its very own nature [Primordial-]awareness is a mere indescribable luminosity.

(i.e. The inconceivable Ground / Basis / Source / Suchness = the inconceivable Union of the Two Truths [U2T] about all dharmas, the Union of the three speres [U3S], the Union of opposites [Uopp], the Middle Way -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

-- Maitreya
from the book Distinguishing Phenomena from Their Intrinsic Nature: Maitreya's Dharmadharmatavibhanga with Commentaries by Khenpo Shenga and Ju Mipham
Via: Just Dharma Quotes

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Luminosity ~ Thrangu Rinpoche

The word รถsalwa, often translated as ๐—น๐˜‚๐—บ๐—ถ๐—ป๐—ผ๐˜‚๐˜€, is related to the word light in that it expresses some kind of brightness or clarity. However, the real meaning of this is not a light that is visible to the eye.

Luminosity refers more to the capacity to know [T1].…

Hearing that mind is emptiness [T2] may lead us to believe that there is no mind [mere-emptiness]. It sounds like we are a mindless piece of matter, which we are not. We are able to experience [T1]. Our natural cognizance [T1] is available at any moment. [U2T]

That is luminosity, which is not made out of anything whatsoever.

-- Thrangu Rinpoche
from the book Songs of Naropa: Commentaries on Songs of Realization
Via: Just Dharma Quotes

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Only with recognition ~ Mingyur Rinpoche

Everyone has dimensions to their mind that are luminous [T1], spacious, and empty [T2].
(i.e. Union of the Two Truths about the mind [U2T], about all dharmas.)

The issue is whether we recognize these aspects or not.
Liberation arises only with recognition, not just from having these natural qualities.
(i.e. Nirvana is being fully aware of this while living the ordinary life, samsara is being ignorant of this while living the ordinary life.)

-- Mingyur Rinpoche
from the book In Love with the World: A Monk's Journey Through the Bardos of Living and Dying
Via: Just Dharma Quotes

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[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]]
-- James Low

[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™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"

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For more see:

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