Monday, November 15, 2021

What is primordial-awareness? - 152

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What is Primordial-awareness? Timeless omnipresent interdependence and emptiness inseparable. [U2T] - 152

[๐•Ž๐•™๐•’๐•ฅ ๐•š๐•ค โ„™๐•ฃ๐•š๐•ž๐• ๐•ฃ๐••๐•š๐•’๐•-๐•’๐•จ๐•’๐•ฃ๐•–๐•Ÿ๐•–๐•ค๐•ค?]

Most teachings about ๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ / ๐—•๐˜‚๐—ฑ๐—ฑ๐—ต๐—ฎ-๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ are too dualistic: they talk about a pure fundamental awareness covered with impure dust / veils / defilements that need to be cleaned / removed. Most teachings, even in Dzogchen & Mahamudra, talk about what is good and what is bad.
But that is just an introductory model / adapted skillful means. Reality is more subtle. Good & bad are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual -- in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. There is good & bad at the conventional / relative / inter-subjective level, but there is no independent / universal / absolute / inherently existing good & bad at the ultimate level.
All analogies are imperfect. In reality, the ‘dust’ and the ‘mirror’ are inseparable; the ‘reflections’ and the ‘mirror’ are inseparable; the ‘appearances’ and the ‘Ground’ are inseparable. The ‘dust’ / ‘reflections’ / ‘appearances’ are pure spontaneous natural manifestations of the ‘Ground / Basis / Source / U2T’. The ‘Ground’ / ‘mirror’ is simply their true nature & dynamic, not something different or separate. 

They say ๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ is a state of mind free from all dualistic conceptualisation / grasping / attachment & fear, free from any discrimination -- acceptance & rejection -- in absolute terms, free from grasping at any concepts & dualities ... It is an awareness focused on the present moment, on what is here & now, instead of being lost in the past or the future, slave to its conditioning.
๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ is the unconditioned part that is always present in all moments of consciousness -- conditioned / impure or unconditioned / pure --. It is the part that is unborn / unfabricated, unchanging, unceasing, pure & perfect in all moments of consciousness / actions / perception / cognition. It doesn't deny our conditioned physical / conceptual / mental fabrications -- ex. thoughts, feelings, concepts, dualities, memories, activities --; ๐—ถ๐˜ ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ๐—ถ๐—ฟ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ฎ๐˜€ ๐—ถ๐˜ ๐—ถ๐˜€ ๐—ต๐—ฒ๐—ฟ๐—ฒ & ๐—ป๐—ผ๐˜„ / ๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ / ๐—•๐—ฎ๐˜€๐—ถ๐˜€ / ๐—ฆ๐—ผ๐˜‚๐—ฟ๐—ฐ๐—ฒ / ๐—ฆ๐˜‚๐—ฐ๐—ต๐—ป๐—ฒ๐˜€๐˜€. 

So realising / abiding in our ๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ is not about rejecting / negating / abandoning / eliminating our conditioned physical / conceptual / mental fabrications -- body, speech & mind --, but about directly perceiving / realising / experiencing / abiding in their true nature as it is here & now while using them as simple tools.
Primordial-awareness and the ordinary conditioned dualistic conceptual mind are inseparable; they arise as a co-emergent unity / Union; they form another apparent duality that needs to be transcended.
There is no absolutely still / unmoving, absolutely non-thinking, absolutely non-dualistic, absolutely non-conceptual, absolutely non-acting ... Primordial-awareness. Our mind is always acting, otherwise it is not a mind.
Movement / thoughts / conceptualisation / discrimination and rest / no-thought / non-conceptualisation / non-discrimination are inseparable; they form apparent dualities that needs to be transcended.
The Ground and its spontaneous natural manifestations are inseparable.
Without any reflections, a mirror is not a mirror.
Space and things are inseparable.
Subject and object & action are inseparable.

๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ is not a thing / state of mind that existed in the past, before our mind became clouded / obscured with defilements / conditioning / karma.
It is not the future state of our mind after it will become cleansed of its obscurations / defilements / conditioning / karma.
It is not the present state of mind of a Buddha that would be different from the state of mind of ordinary sentient beings.
It is not something separate from all virtues or obscurations / defilements / conditioning / karma.
๐—œ๐˜ ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐—ฎ๐—น๐—น ๐—บ๐—ถ๐—ป๐—ฑ๐˜€ ๐—ฎ๐˜€ ๐—ถ๐˜ ๐—ถ๐˜€ ๐—ต๐—ฒ๐—ฟ๐—ฒ & ๐—ป๐—ผ๐˜„ -- with or without obscurations / defilements / conditioning / karma --, ๐˜๐—ต๐—ฒ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ฎ๐˜€ ๐—ถ๐˜ ๐—ถ๐˜€ ๐—ต๐—ฒ๐—ฟ๐—ฒ & ๐—ป๐—ผ๐˜„ -- pure or impure, good or bad --.

  • ๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ is not a thing, it is not nothing, it is not both together, it is not neither.

  • It is not a subject / mind, not an object / phenomena, not a relation / action / process, not a combination of those, not none of those.

  • It is not a primary cause, not a final effect, not a causal relation / action, not a combination of those, not none of those.

  • It is not physical / material / body, not conceptual / law / rule / speech, not mental / mind, not a combination of those, not none of those.

  • It is not many, not one, not both together, not neither.

  • It is not individual, not collective, not cosmic / universal, not a combination of those, not none of those.

  • It is not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither. So we say it is unborn, unchanging, unceasing.

  • It is not pure, not impure, not both together, not neither. It is beyond all dualities. So we say it is pristine.

  • It is not interdependence [T1-only], not emptiness of inherent existence [T2-only], not both together [2T], not neither [1T]. So we say it is the inconceivable Union of the Two Truths [U2T].

Here, ๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น means always present in the three times in everything, not caused / produced / fabricated, not composed, not conditioned.

๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ ๐—บ๐—ฒ๐—ฎ๐—ป๐˜€ ๐˜๐—ต๐—ฎ๐˜ ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ถ๐˜€ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฎ๐—น๐—น๐˜† ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐˜๐—ถ๐—ฎ๐—น๐—น๐˜† ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜, ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ-๐—ฐ๐—ผ๐—ป๐—ป๐—ฒ๐—ฐ๐˜๐—ฒ๐—ฑ, ๐—ฐ๐—ผ๐—น๐—น๐—ฎ๐—ฏ๐—ผ๐—ฟ๐—ฎ๐˜๐—ถ๐—ป๐—ด, ๐—ฐ๐—ผ-๐—ฒ๐˜ƒ๐—ผ๐—น๐˜ƒ๐—ถ๐—ป๐—ด, ๐—ฐ๐—ผ๐—บ๐—บ๐˜‚๐—ป๐—ถ๐—ฐ๐—ฎ๐˜๐—ถ๐—ป๐—ด, ๐—ฑ๐—ถ๐—ฎ๐—น๐—ผ๐—ด๐˜‚๐—ถ๐—ป๐—ด, ๐—ฐ๐—ผ-๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป๐—ฒ๐—ฑ & ๐—ฐ๐—ผ-๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป๐—ถ๐—ป๐—ด [๐—ง๐Ÿญ].
๐—ง๐—ผ ๐—ฏ๐—ฒ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ ๐—ถ๐˜€ ๐˜๐—ผ ๐—ฏ๐—ฒ ๐—ฐ๐—ผ-๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜.
It is another way to express the 1st truth: conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1]; or the basic functionality / clarity / cognizance of the mind that is always present.
And this is inseparable from emptiness [T2].

๐—ข๐˜‚๐—ฟ ๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ ๐—ถ๐˜€ ๐—ผ๐˜‚๐—ฟ ๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น & ๐—ผ๐—บ๐—ป๐—ถ๐—ฝ๐—ฟ๐—ฒ๐˜€๐—ฒ๐—ป๐˜ ๐—ฐ๐—ฎ๐—ฝ๐—ฎ๐—ฐ๐—ถ๐˜๐˜† ๐˜๐—ผ ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ-๐—ฐ๐—ผ๐—ป๐—ป๐—ฒ๐—ฐ๐˜ ๐˜„๐—ถ๐˜๐—ต ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ฒ๐—น๐˜€๐—ฒ, ๐˜๐—ผ ๐—ฒ๐˜…๐—ฐ๐—ต๐—ฎ๐—ป๐—ด๐—ฒ / ๐—ฐ๐—ผ๐—น๐—น๐—ฎ๐—ฏ๐—ผ๐—ฟ๐—ฎ๐˜๐—ฒ.
It is a fundamental capacity that has its source into the true nature of everything: the Union of the Two Truths: Union of interdependence [T1] <==> and emptiness of inherent existence [T2].
It is ‘inter-connection / inter-dependence’ because one side (subject) is not active while the other (object) passive. Both sides are on an equal footing. Both sides are manifestations of the Ground inter-acting with the other side.

Pure awareness / interdependence is when the subject & object merge into an inconceivable non-dual Ground: the inter-dependence [T1] <==> and emptiness of inherent existence [T2] of everything; like a sea of dependent co-origination [T1] with nothing inherently existing in it [T2].
๐—ฃ๐˜‚๐—ฟ๐—ฒ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ ๐—ถ๐˜€ ๐—ณ๐—ฒ๐—ฒ๐—น๐—ถ๐—ป๐—ด ๐—ผ๐˜‚๐—ฟ ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ-๐—ฐ๐—ผ๐—ป๐—ป๐—ฒ๐—ฐ๐˜๐—ถ๐—ผ๐—ป ๐˜„๐—ถ๐˜๐—ต ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—จ๐—ป๐—ถ๐˜ƒ๐—ฒ๐—ฟ๐˜€๐—ฒ; ๐—ถ๐˜ ๐—ถ๐˜€ ๐—ณ๐—ฒ๐—ฒ๐—น๐—ถ๐—ป๐—ด ๐—ฐ๐—ผ๐—ป๐—ป๐—ฒ๐—ฐ๐˜๐—ฒ๐—ฑ ๐˜„๐—ถ๐˜๐—ต ๐˜๐—ต๐—ฒ ๐˜„๐—ต๐—ผ๐—น๐—ฒ ๐—จ๐—ป๐—ถ๐˜ƒ๐—ฒ๐—ฟ๐˜€๐—ฒ, ๐—ข๐—ป๐—ฒ.
Pure awareness is Primordial-awareness / Ground / Reality becoming spontaneously aware of its own true nature & dynamic as it is here & now in all appearances (self-cognising primordial wisdom) . This is the Union of subject <==> and object [Uopp], or the Union of the three spheres [U3S / U2T-3S] -- subject, relation / action, object --. That is the true nature & dynamic of Reality as it is here & now.

The true meaning of ๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ / ๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ is to be understood in the context of ๐˜๐—ต๐—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].
-- The true nature of the mind is the inconceivable Union of awareness / functionality / clarity / cognizance [T1] <==> and emptiness of inherent existence [T2].
-- The true nature of everything is the inconceivable Union of conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1] <==> and emptiness of inherent existence [T2].

๐—œ๐—ป ๐˜๐—ต๐—ฎ๐˜ ๐˜€๐—ฒ๐—ป๐˜€๐—ฒ ‘๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€’ ๐—ฎ๐—ป๐—ฑ ‘๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ’ ๐—ฎ๐—ฟ๐—ฒ ๐˜€๐˜†๐—ป๐—ผ๐—ป๐˜†๐—บ๐—ผ๐˜‚๐˜€.
๐—”๐—น๐˜€๐—ผ ๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฎ๐—ป๐—ฑ ๐˜๐—ต๐—ฒ ๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ / ๐—•๐—ฎ๐˜€๐—ถ๐˜€ / ๐—ฆ๐—ผ๐˜‚๐—ฟ๐—ฐ๐—ฒ / ๐—ฆ๐˜‚๐—ฐ๐—ต๐—ป๐—ฒ๐˜€๐˜€ / ๐——๐˜‡๐—ผ๐—ด๐—ฐ๐—ต๐—ฒ๐—ป / ๐— ๐—ฎ๐—ต๐—ฎ๐—บ๐˜‚๐—ฑ๐—ฟ๐—ฎ / ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ฟ ๐—ฅ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜† ๐—ฎ๐˜€ ๐—ถ๐˜ ๐—ถ๐˜€ / ๐˜๐—ต๐—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—ฟ๐—ฒ ๐˜€๐˜†๐—ป๐—ผ๐—ป๐˜†๐—บ๐—ผ๐˜‚๐˜€.
Mere pointers to the moon, not the moon itself.

๐—”๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ / ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ ๐—ฝ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น & ๐—ผ๐—บ๐—ป๐—ถ๐—ฝ๐—ฟ๐—ฒ๐˜€๐—ฒ๐—ป๐˜ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ & ๐—ฑ๐˜†๐—ป๐—ฎ๐—บ๐—ถ๐—ฐ ๐—ผ๐—ณ ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด including the mind [T1], and is inseparable [U2T] from its ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ / 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—ง๐Ÿฎ]. One aspect / truth implies the other (<==>); that is the ๐—ฑ๐˜†๐—ป๐—ฎ๐—บ๐—ถ๐˜€๐—บ / ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป๐—ฎ๐˜๐—ฒ ๐—ฒ๐—ป๐—ฒ๐—ฟ๐—ด๐˜† ๐—ผ๐—ณ ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด [๐—จ๐Ÿฎ๐—ง]. Everything comes from this unique Source / Basis / Ground / U2T.

Another point: ๐—ฃ๐—ฟ๐—ถ๐—บ๐—ผ๐—ฟ๐—ฑ๐—ถ๐—ฎ๐—น-๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ is often associated with ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€. But they usually immediately rush to try to explain that this ‘emptiness’ is not mere-emptiness, not nothingness, not non-existence, not nihilism. In fact, this ‘true emptiness’ or ‘Genuine-emptiness’ would be better expressed as simply for what it is: the inconceivable Union of the Two Truths: Union of appearances & emptiness, or the Ground / Basis / Source free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.

The only difference between an enlightened being and an ordinary sentient being is that one is fully aware (rigpa) of this -- he is directly perceiving / experiencing / abiding in this while living an ordinary life --, and one is totally ignorant (marigpa) of all this, and slave to the illusions he is creating.


(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 ...).
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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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Quotes

Primordial-awareness, our true nature, the true nature of reality as it is here & now [the Ground / U2T], doesn’t need to be cleansed / purified, just directly perceived for what it really is here & now.

Primordial awareness is in essence perfect and pervades everywhere. (i.e. It is the true nature of everything as it is here & now -- good or bad - U2T.)

(i.e. Primordial-awareness is our true nature, the true nature of everything as it is here & now -- physical, conceptual, mental fabrications; subject, relation / action, object --. It is the unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Reality as it is / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Union of the Two Truths [U2T] free from all extremes & middle, free from all conceptual proliferations, free from all limits, free from all conditioning / karma.)

How could it be dependent upon what anyone does to practice or realize it?
The movement of reality does not need us to give it a push.
Do I need to say that it is free from delusion?
The vast expanse of reality can never be darkened by the dust of presumptions (i.e. or bad karma).
Who then could believe that it needs to cleaned of such dust to be what it is?

It is never separate from where you are, (i.e. It is our true nature as it is here & now - U2T.)
so why scramble around in search of it?

-- Dogen Zenji
translated by Yasuda Joshu Dainen Roshi & Anzan Hoshin Roshi
https://quotes.justdharma.com/primordial-awareness-dogen-zenji/

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It is not a matter of purification (accepting this, rejecting that), but a matter of directly perceiving / realising / experiencing our true nature as it is here & now, the true nature of Reality as it is here & now --: everything is inseparable natural manifestations of the pristine Ground [U2T] beyond good & bad, pure & impure.

But if, through fundamental misperception of reality, the individual enters into the confusion of dualism, primordial consciousness, which is in fact the source of all manifestation (even of dualistic consciousness and, in fact, of all phenomena), itself becomes obscured. The individual’s deluded mind then mistakes the manifestations of its own pure, innate primordial awareness for an external reality existing separately from itself, which it endlessly, and ultimately unsuccessfully, attempts to manipulate, trying in vain to bring an end to the continual underlying sense of dissatisfaction and unease which is the inevitable experience of the obscuration of pure awareness. The experience of underlying dissatisfaction (or ‘dukha’ in Sanskrit) that unavoidably arises with a deluded mind, continues, no matter how ‘successful’ the individual becomes in dealing with his or her world in materialistic terms, until the individual regains the experience of the primordial state.

-- Namkhai Norbu Rinpoche
from the book The Crystal And The Way Of Light: Sutra, Tantra And Dzogchen
https://quotes.justdharma.com/the-confusion-of-dualism/

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It is about directly experiencing the unlimited nature of the mind, of reality as it is here & now.

For most of us, our natural mind or buddha-nature is obscured by the limited self-image created by habitual neuronal patterns (our karma) – which, in themselves, are simply a reflection of the unlimited capacity of the mind to create any condition it chooses.

Natural mind is capable of producing anything, even ignorance of its own nature. In other words, not recognizing natural mind is simply an example of the mind’s unlimited capacity to create whatever it wants.

Whenever we feel fear, sadness, jealousy, desire, or any other emotion that contributes to our sense of vulnerability or weakness, we should give ourselves a nice pat on the back. We’ve just experienced the unlimited nature of the mind.

-- Mingyur Rinpoche
from the book The Joy of Living: Unlocking the Secret and Science of Happiness
https://quotes.justdharma.com/experiencing-the-unlimited-nature-of-the-mind/

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It is about directly perceiving the true nature of everything as it is here & now, good or bad; that is enough to become free from all conditioning / karma -- our body, speech & mind --; free from, not necessarily without them, just not slaves to them.

"Clarity is a sense of being able to see into the nature of things as though all reality were a landscape lit up on a brilliantly sunny day without clouds. Everything appears distinct and everything makes sense. // Even disturbing thoughts and emotions have their place in this brilliant landscape. //"

"The mind is always moving, always processing new ideas, new perceptions, and new sensations. That’s its job. Meditation is about learning to work with the mind as it is, not about trying to force it into some sort of Buddhist straitjacket."

"The most important thing is to learn how to rest your mind – to work with it instead of being worked by it."

-- Mingyur Rinpoche
https://mingyur.justdharma.com/quotes/

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Primordial-awareness is Interdependence / Co-evolution / Union subject & object

"So, the true meaning of '๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€' is 'inseparability', '๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ', 'inter-action', ‘co-relation’, ‘co-dependance’, 'co-emergence', 'co-evolution', 'co-cessation / co-transcendence', 'harmony', 'non-duality', ‘interaction’, ‘dialogue’, 'communication', 'collaboration', ‘co-creation’, ‘co-conditioning’, etc. And vice versa."

From: https://www.gilehtblog.com/2021/11/subject-object-are-collaborating-as.html

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“The reflections of stars and planets in the ocean are the display of the ocean. Space is the matrix of the world as a container and what is contained. The true nature of reality permeates and extends throughout samsara and nirvana (i.e. the good & the bad). Understand the nature of these metaphors and what they exemplify. Thus, you will become a yogin who embraces the whole of samsara and nirvana.”

-- Dudjom Lingpa – Buddhahood Without Meditation - Nang-jang (A Visionary Account Known as Refining Perceptions) Chapter VII – pp 83-4, Padma Publishing

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Primordial-awareness, our true nature, the true nature of reality as it is here & now [the Ground / U2T], is the same in both samsara & nirvana.

Samsara and nirvana are like two expressions on the same face, one dark and sullen, the other light and smiling. But, whatever the expression, we are not talking about a different face. It is not degraded when smeared with the dirt of samsara, neither is it improved when the dirt of samsara is washed off. Samsara and nirvana remain within the expanse of the absolute nature in the same way that the universe with its different continents all appear in space.

-- Dilgo Khyentse Rinpoche
from the book Zurchungpa's Testament
https://quotes.justdharma.com/like-two-expressions-on-the-same-face-dilgo-khyentse-rinpoche/

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Everything -- our actual 5 aggregates, body speech & mind, pure or impure -- are Reality as it is here & now, inseparable natural manifestations of the Ground, Primordial-awareness, Union of the Two Truths [U2T]. There is nothing to accept, nothing to reject in absolute terms.

The Buddha taught many times in the Mahayana sutras that the five aggregates, and the suffering that goes along with them, are of the nature of original and perfect purity. There is not the tiniest bit of impurity anywhere within them that needs to be abandoned.

Therefore, Mahayana practitioners do not want to be rid of their samsaric existence, but rather they aspire to take birth in samsara in as many bodies, in as many lifetimes as possible to be of benefit to sentient beings.

In Vajrayana practice, one cultivates the understanding that the five aggregates are of the nature of the five buddha families and that suffering is of the nature of bliss. Since that is the case, why would one ever want to abandon them? They are of the very essence of enlightenment.

-- Khenpo Tsultrim Rinpoche
from the book The Sun of Wisdom: Teachings on the Noble Nagarjuna's Fundamental Wisdom of the Middle Way
https://quotes.justdharma.com/suffering-is-of-the-nature-of-bliss-khenpo-tsultrim-rinpoche/

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Primordial-awareness, our true nature, the true nature of reality as it is here & now [the Ground / U2T] permeates everything in both samsara & nirvana

Space, whose nature is free of concepts;
Encompasses everything;
Likewise, the stainless expanse of the mind’s true nature
Permeates all beings.

-- Asanga
https://quotes.justdharma.com/the-stainless-expanse-of-the-minds-true-nature/

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Stillness and movement are relative.
There is no absolute stillness.
So stop chasing after an illusory still naked primordial awareness.

From: Stillness and movement - 127
https://www.gilehtblog.com/2021/04/stillness-and-movement.html

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The whole universe is empty of inherent existence, but still interdependently appearing [U2T]

Emptiness here, Emptiness there,
but the infinite universe stands always before your eyes.

-- Sengcan
https://quotes.justdharma.com/always-before-your-eyes-sengcan/

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We don’t have to force it to become so -- it is about gradually gain certainty about this Primordial-awareness, our true nature, the true nature of reality as it is here & now [the Ground / U2T]

Awareness will become clearer and clearer of its own accord; we don’t have to force it to become so. In the practice of the Great Perfection, we first recognize the primordial nature of mind, and then become more and more experienced in recognizing it, eventually achieving complete stability in its realization.

-- Dilgo Khyentse Rinpoche
from the book The Collected Works of Dilgo Khyentse, Volume Three
https://quotes.justdharma.com/we-dont-have-to-force-it-dilgo-khyentse-rinpoche/

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How liberation is to be gained ~ Mipham Rinpoche

If one trains for a long time in the union of the two truths, the stage of acceptance (on the path of joining), which is attuned to primordial wisdom, will arise. By thus acquiring a certain conviction in that which surpasses intellectual knowledge, and by training in it, one will eventually actualize it. This is precisely how the Buddhas and the Bodhisattvas have said that liberation is to be gained.

-- Mipham Rinpoche
from the book The Adornment of the Middle Way: Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham
https://quotes.justdharma.com/how-liberation-is-to-be-gained-mipham-rinpoche/

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Everything is mutually interpenetrating / interdependent & empty of inherent existence

All aspects of phenomena are completely clear and lucid. The whole universe is open and unobstructed – everything is mutually interpenetrating.

-- Dilgo Khyentse Rinpoche
https://quotes.justdharma.com/everything-is-mutually-interpenetrating-dilgo-khyentse-rinpoche/

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The whole universe is awake / aware / a Union of interdependence & emptiness

Learning how to be kind to ourselves is important. When we look into our own hearts and begin to discover what is confused and what is brilliant, what is bitter and what is sweet, it isn’t just ourselves that we’re discovering. We’re discovering the universe. When we discover the buddha that we are, we realize that everything and everyone is Buddha. We discover that everything is awake, and everyone is awake. Everything and everyone is precious and whole and good. When we regard thoughts and emotions with humor and openness, that’s how we perceive the universe.

-- Pema Chรถdron
from the book Comfortable with Uncertainty: 108 Teachings on Cultivating Fearlessness and Compassion
https://quotes.justdharma.com/humor-and-openness-pema-chodron/

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For more see:

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