About the 'Self' - 177

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[Dissolving all grasping / fixations about the self by realising its true nature & dynamic,
its interdependence (no complete non-existence) and emptiness of inherent existent (not real existence, on its own);
not accepting, not rejecting it]

About the ‘Self’ - 177

[𝔸𝔹𝕆𝕌𝕋 𝕋ℍ𝔼 '𝕊𝔼𝕃𝔽': ℕ𝕆𝕋 𝔸ℂℂ𝔼ℙ𝕋𝕀ℕ𝔾, ℕ𝕆𝕋 ℝ𝔼𝕁𝔼ℂ𝕋𝕀ℕ𝔾 𝕀𝕋 -- 𝕋ℍ𝔼 𝕄𝕀𝔻𝔻𝕃𝔼 𝕎𝔸𝕐]

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Khenpo Tsültrim Gyamtso Rinpoche

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Completely Beyond Territory

𝗠𝗶𝗻𝗱 𝗶𝘀 𝗹𝘂𝗺𝗶𝗻𝗼𝘂𝘀 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀— 

like the light of the sun and the moon.

Without the slightest bias in it,

the idea of a self is consumed.

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(𝘪.𝘦. 𝘖𝘶𝘳 '𝘵𝘳𝘶𝘦 𝘴𝘦𝘭𝘧': 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘵𝘩𝘦 𝘔𝘪𝘯𝘥: 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭𝘪𝘵𝘺 / 𝘭𝘶𝘮𝘪𝘯𝘰𝘴𝘪𝘵𝘺 / 𝘤𝘭𝘢𝘳𝘪𝘵𝘺 / 𝘤𝘰𝘨𝘯𝘪𝘻𝘢𝘯𝘤𝘦 / 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 <==> 𝘢𝘯𝘥 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦. 𝘖𝘯𝘦 𝘢𝘴𝘱𝘦𝘤𝘵 𝘪𝘮𝘱𝘭𝘪𝘦𝘴 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 (<==>). 𝘐𝘵 𝘪𝘴 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘣𝘶𝘵 𝘦𝘮𝘱𝘵𝘺, 𝘦𝘮𝘱𝘵𝘺 𝘣𝘶𝘵 𝘴𝘵𝘪𝘭𝘭 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭. 𝘕𝘰𝘵 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦𝘭𝘺 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳. 𝘛𝘩𝘦 𝘔𝘪𝘥𝘥𝘭𝘦 𝘞𝘢𝘺. 𝘔𝘦𝘢𝘯𝘪𝘯𝘨 𝘪𝘵 𝘪𝘴 𝘪𝘯𝘥𝘦𝘴𝘤𝘳𝘪𝘣𝘢𝘣𝘭𝘦, 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘥𝘦𝘧𝘪𝘯𝘪𝘯𝘨 𝘭𝘪𝘮𝘪𝘵𝘢𝘵𝘪𝘰𝘯𝘴, 𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢. 𝘐𝘵 𝘩𝘢𝘴 𝘵𝘰 𝘣𝘦 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘳𝘦𝘤𝘰𝘨𝘯𝘪𝘴𝘦𝘥 / 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦𝘥.)

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If we apply this same phrase “without the slightest bias in it” to the essence of mind itself, it would then mean that mind has 𝗻𝗼 𝗯𝗶𝗮𝘀 𝘁𝗼𝘄𝗮𝗿𝗱𝘀 𝗯𝗲𝗶𝗻𝗴 𝗮 𝘁𝗵𝗶𝗻𝗴 𝗼𝗿 𝗮 𝗻𝗼𝗻-𝘁𝗵𝗶𝗻𝗴, 

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(𝘪.𝘦. 𝘉𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘥𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴: 𝘦𝘹. 𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 (𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 - 𝘛2), 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 (𝘴𝘵𝘪𝘭𝘭 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘢𝘱𝘦𝘢𝘳𝘪𝘯𝘨 𝘢𝘯𝘥 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 - 𝘛1), 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳.)

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𝗻𝗼 𝗯𝗶𝗮𝘀 𝘁𝗼𝘄𝗮𝗿𝗱𝘀 𝗷𝘂𝘀𝘁 𝗽𝗿𝗼𝗱𝘂𝗰𝗶𝗻𝗴 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲, 𝗼𝗿 𝗷𝘂𝘀𝘁 𝗯𝗲𝗶𝗻𝗴 𝗲𝗺𝗽𝘁𝘆. 

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(𝘪.𝘦. 𝘉𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘥𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴: 𝘦𝘹. 𝘯𝘰𝘵 𝘮𝘦𝘳𝘦𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 𝘳𝘦𝘢𝘭𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 (𝘯𝘰𝘵 𝘮𝘦𝘳𝘦𝘭𝘺 𝘵𝘩𝘦 𝘧𝘪𝘳𝘴𝘵 𝘵𝘳𝘶𝘵𝘩 - 𝘛1), 𝘯𝘰𝘵 𝘮𝘦𝘳𝘦𝘭𝘺 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 (𝘯𝘰𝘵 𝘮𝘦𝘳𝘦𝘭𝘺 𝘵𝘩𝘦 𝘴𝘦𝘤𝘰𝘯𝘥 𝘵𝘳𝘶𝘵𝘩 - 𝘛2), 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳 (𝘯𝘰𝘵 𝘮𝘦𝘳𝘦𝘭𝘺 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳 𝘢𝘴 𝘢 𝘥𝘶𝘢𝘭𝘪𝘵𝘺 -- 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴 𝘣𝘦𝘪𝘯𝘨 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 - 2𝘛), 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳 (𝘯𝘰𝘵 𝘮𝘦𝘳𝘦𝘭𝘺 𝘯𝘦𝘪𝘵𝘩𝘦𝘳 𝘵𝘳𝘶𝘵𝘩 -- 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴 𝘣𝘦𝘪𝘯𝘨 𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭 - 1𝘛.

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𝘐𝘵 𝘪𝘴 𝘮𝘰𝘳𝘦 𝘭𝘪𝘬𝘦 𝘢𝘯 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛]: 𝘢 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 (𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵) 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴, 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥, 𝘯𝘰𝘵 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦𝘭𝘺 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 <==> 𝘢𝘯𝘥 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦, 𝘭𝘪𝘬𝘦 𝘪𝘭𝘭𝘶𝘴𝘪𝘰𝘯𝘴 / 𝘥𝘳𝘦𝘢𝘮𝘴 / 𝘮𝘪𝘳𝘢𝘨𝘦𝘴 / 𝘳𝘦𝘭𝘦𝘤𝘵𝘪𝘰𝘯𝘴, 𝘯𝘰𝘵 𝘳𝘦𝘢𝘭𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵. 𝘖𝘯𝘦 𝘢𝘱𝘦𝘤𝘵 𝘪𝘮𝘱𝘭𝘪𝘦𝘴 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 (<==>).)

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Because it is clear light, basic mind, which is completely beyond territories and any other sort of complexity, Milarepa is saying here that by realizing mahāmudrā, basic mind, 𝗵𝗲 𝗵𝗮𝘀 𝗳𝗶𝗻𝗶𝘀𝗵𝗲𝗱 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗳𝗶𝘅𝗮𝘁𝗶𝗼𝗻 𝘁𝗵𝗮𝘁 𝗴𝗼𝗲𝘀 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗶𝗱𝗲𝗮 𝗼𝗳 [𝗮𝗻 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁𝗹𝘆 𝗲𝘅𝗶𝘀𝘁𝗶𝗻𝗴] 𝘀𝗲𝗹𝗳. »

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(𝘪.𝘦. 𝘏𝘦 𝘥𝘰𝘦𝘴 𝘯𝘰𝘵 𝘣𝘦𝘭𝘪𝘦𝘷𝘦 𝘢𝘯𝘺𝘮𝘰𝘳𝘦 𝘪𝘯 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘪𝘯𝘨 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 / 𝘴𝘦𝘭𝘧, 𝘰𝘣𝘫𝘦𝘤𝘵𝘴 / 𝘱𝘩𝘦𝘯𝘰𝘮𝘦𝘯𝘢, 𝘰𝘳 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯𝘴 / 𝘢𝘤𝘵𝘪𝘰𝘯𝘴 / 𝘱𝘳𝘰𝘤𝘦𝘴𝘴𝘦𝘴. 𝘈𝘯𝘥 𝘩𝘦 𝘥𝘰𝘦𝘴𝘯'𝘵 𝘧𝘢𝘭𝘭 𝘪𝘯𝘵𝘰 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 𝘦𝘹𝘵𝘳𝘦𝘮𝘦 𝘰𝘧 𝘵𝘰𝘵𝘢𝘭𝘭𝘺 𝘳𝘦𝘫𝘦𝘤𝘵𝘪𝘯𝘨 𝘵𝘩𝘦𝘮 𝘦𝘪𝘵𝘩𝘦𝘳, 𝘰𝘧 𝘵𝘩𝘪𝘯𝘬𝘪𝘯𝘨 𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦𝘭𝘺 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘯𝘪𝘩𝘪𝘭𝘪𝘴𝘮]. 𝘏𝘦 𝘴𝘵𝘢𝘺𝘴 𝘰𝘯 𝘵𝘩𝘦 𝘔𝘪𝘥𝘥𝘭𝘦 𝘞𝘢𝘺 𝘢𝘣𝘰𝘶𝘵 𝘵𝘩𝘪𝘴: 𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳. 𝘛𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴.)

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The same goes for us—by realizing basic mind 𝗼𝘂𝗿 𝗽𝗿𝗲𝗼𝗰𝗰𝘂𝗽𝗮𝘁𝗶𝗼𝗻 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝘁𝗵𝗼𝘂𝗴𝗵𝘁 𝗼𝗳 [𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁𝗹𝘆 𝗲𝘅𝗶𝘀𝘁𝗶𝗻𝗴 𝘀𝘂𝗯𝗷𝗲𝗰𝘁 & 𝗼𝗯𝗷𝗲𝗰𝘁:] “𝗜, 𝗺𝗲, 𝗺𝘆, 𝗺𝗶𝗻𝗲” 𝗮𝗻𝗱 𝗮𝗹𝗹 𝘁𝗵𝗲 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀 𝘁𝗵𝗮𝘁 𝗴𝗼 𝘄𝗶𝘁𝗵 (𝗴𝗿𝗮𝘀𝗽𝗶𝗻𝗴, 𝗳𝗶𝘅𝗮𝘁𝗶𝗼𝗻𝘀) 𝗶𝘁 𝘄𝗶𝗹𝗹 𝗴𝗿𝗮𝗱𝘂𝗮𝗹𝗹𝘆 𝗱𝗶𝗺𝗶𝗻𝗶𝘀𝗵 𝗮𝗻𝗱 𝗮𝘁 𝘀𝗼𝗺𝗲 𝗽𝗼𝗶𝗻𝘁, 𝘄𝗲 𝘄𝗶𝗹𝗹 𝗯𝗲 𝗳𝗶𝗻𝗶𝘀𝗵𝗲𝗱 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲𝗺 𝗮𝗹𝘁𝗼𝗴𝗲𝘁𝗵𝗲𝗿, as Milarepa was.

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(𝙞.𝙚. 𝙎𝙤 𝙬𝙝𝙖𝙩 '𝙫𝙖𝙣𝙞𝙨𝙝𝙚𝙨' 𝙞𝙨 𝙩𝙝𝙚 𝙞𝙙𝙚𝙖𝙨 𝙤𝙛 𝙖𝙣 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 𝙚𝙭𝙞𝙨𝙩𝙞𝙣𝙜 '𝙨𝙚𝙡𝙛 / 𝙞𝙣𝙙𝙞𝙫𝙞𝙙𝙪𝙖𝙡𝙞𝙩𝙮'; 𝙣𝙤𝙩 𝙩𝙝𝙚 '𝙨𝙚𝙡𝙛 / 𝙞𝙣𝙙𝙞𝙫𝙞𝙙𝙪𝙖𝙡𝙞𝙩𝙮' 𝙞𝙩𝙨𝙚𝙡𝙛. 𝙏𝙝𝙚 𝙨𝙚𝙡𝙛 𝙞𝙨 𝙞𝙣𝙩𝙚𝙧𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩: 𝙣𝙤𝙩 𝙢𝙖𝙣𝙮, 𝙣𝙤𝙩 𝙤𝙣𝙚, 𝙣𝙤𝙩 𝙗𝙤𝙩𝙝 𝙩𝙤𝙜𝙚𝙩𝙝𝙚𝙧, 𝙣𝙤𝙩 𝙣𝙚𝙞𝙩𝙝𝙚𝙧.)

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Khenpo Tsultrim Gyamtso Rinpoche

Karma Choling, Summer 1993

Translated by Jim Scott 

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Via: Dzogchen Ponlop Rinpoche

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Comments in (...) or [...] by Gilles 

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Quotes

[𝕀 𝕕𝕠𝕟'𝕥 𝕓𝕖𝕝𝕚𝕖𝕧𝕖 𝕚𝕟 '𝕥𝕖𝕣𝕞𝕚𝕟𝕒𝕥𝕚𝕠𝕟'. 𝕀 𝕡𝕣𝕖𝕗𝕖𝕣 𝕥𝕙𝕖 𝕥𝕖𝕣𝕞 '𝕥𝕣𝕒𝕟𝕤𝕔𝕖𝕟𝕕𝕖𝕟𝕔𝕖' (𝕀𝕟 𝕥𝕙𝕖 𝕤𝕖𝕟𝕤𝕖 𝕠𝕗: 𝕟𝕠𝕥 𝕒𝕔𝕔𝕖𝕡𝕥𝕚𝕟𝕘 𝕟𝕠𝕥 𝕣𝕖𝕛𝕖𝕔𝕥𝕚𝕟𝕘, 𝕛𝕦𝕤𝕥 𝕜𝕟𝕠𝕨𝕚𝕟𝕘 𝕚𝕥 𝕤𝕥𝕣𝕦𝕖 𝕟𝕒𝕥𝕦𝕣𝕖 & 𝕕𝕪𝕟𝕒𝕞𝕚𝕔).]

The Cunning Trick Of Self And Its 𝙏𝙚𝙧𝙢𝙞𝙣𝙖𝙩𝙞𝙤𝙣.

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There is only one process necessary in the final liberation from suffering: the 𝙫𝙖𝙣𝙞𝙨𝙝𝙞𝙣𝙜 of the samsaric or projected self.

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It’s only the samsaric self, as a fictional projection of prior conditioning, that suffers and seeks relief. When the subconscious ceases projecting this fictional self that is experienced as an imaginary identity, felt as the current “me”, samsara 𝙫𝙖𝙣𝙞𝙨𝙝𝙚𝙨 completely. All one’s personal problems and issues were fully dependent upon the hallucination of being this karmic “me”. It’s no more real than the “me” you seemed to be in last night’s dream.

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When this fictional self 𝙫𝙖𝙣𝙞𝙨𝙝𝙚𝙨, then the true self as our real nature or Primordial Nature, remains as it’s always been, as the pristine host in which the dream of the fictional identities appeared and disappeared.

Only samsaric mind seeks enlightenment.

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(𝘪.𝘦. 𝘛𝘩𝘦 𝘱𝘳𝘰𝘣𝘭𝘦𝘮 𝘪𝘴 𝘵𝘩𝘢𝘵 𝘵𝘩𝘦 𝘰𝘳𝘥𝘪𝘯𝘢𝘳𝘺 𝘮𝘪𝘯𝘥 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘴𝘰-𝘤𝘢𝘭𝘭𝘦𝘥 𝘱𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘸𝘪𝘴𝘥𝘰𝘮 𝘢𝘳𝘦 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦, 𝘤𝘰-𝘦𝘮𝘦𝘳𝘨𝘦𝘯𝘵. 𝘚𝘰 𝘪𝘵 𝘪𝘴 𝘯𝘰𝘵 𝘢𝘣𝘰𝘶𝘵 𝘰𝘯𝘦 𝘷𝘢𝘯𝘪𝘴𝘩𝘪𝘯𝘨 𝘴𝘰 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 𝘰𝘯𝘦 𝘸𝘰𝘶𝘭𝘥 𝘸𝘰𝘶𝘭𝘥 𝘷𝘢𝘯𝘲𝘶𝘪𝘴𝘩.)

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Ah, but how does this self fiction become known to us then, you ask!

By the cunning process of shifting attention away from thought and holding it in naked awareness. That's how.

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Nothing else needs to be studied or practised besides exposing the subconscious mind to this information regarding “no self”, through insightful and skilful means.

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(𝘪.𝘦. 𝘈𝘣𝘰𝘶𝘵 ‘𝘯𝘰-𝘴𝘦𝘭𝘧’: 𝘛𝘩𝘦 𝘴𝘦𝘭𝘧 𝘩𝘢𝘴 𝘢𝘭𝘸𝘢𝘺𝘴 𝘣𝘦𝘦𝘯 𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳; 𝘢𝘯𝘥 𝘸𝘪𝘭𝘭 𝘢𝘭𝘸𝘢𝘺𝘴 𝘣𝘦. 𝘛𝘩𝘪𝘴 𝘎𝘳𝘰𝘶𝘯𝘥 𝘪𝘴 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨. 𝘐𝘵 𝘪𝘴 𝘯𝘰𝘵 𝘢𝘣𝘰𝘶𝘵 𝘥𝘳𝘰𝘱𝘱𝘪𝘯𝘨 𝘵𝘩𝘦 𝘴𝘦𝘭𝘧, 𝘯𝘰𝘵 𝘢𝘣𝘰𝘶𝘵 𝘢𝘤𝘤𝘦𝘱𝘵𝘪𝘯𝘨 𝘰𝘳 𝘳𝘦𝘫𝘦𝘤𝘵𝘪𝘯𝘨 𝘪𝘵, 𝘰𝘳 𝘵𝘦𝘳𝘮𝘪𝘯𝘢𝘵𝘪𝘯𝘨 𝘪𝘵. 𝘐𝘵 𝘪𝘴 𝘢𝘣𝘰𝘶𝘵 𝘳𝘦𝘢𝘭𝘪𝘴𝘪𝘯𝘨 𝘪𝘵𝘴 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤.)

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(𝙞.𝙚. 𝙎𝙤 𝙬𝙝𝙖𝙩 '𝙫𝙖𝙣𝙞𝙨𝙝𝙚𝙨' 𝙞𝙨 𝙩𝙝𝙚 𝙞𝙙𝙚𝙖𝙨 𝙤𝙛 𝙖𝙣 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 𝙚𝙭𝙞𝙨𝙩𝙞𝙣𝙜 '𝙨𝙚𝙡𝙛 / 𝙞𝙣𝙙𝙞𝙫𝙞𝙙𝙪𝙖𝙡𝙞𝙩𝙮'; 𝙣𝙤𝙩 𝙩𝙝𝙚 '𝙨𝙚𝙡𝙛 / 𝙞𝙣𝙙𝙞𝙫𝙞𝙙𝙪𝙖𝙡𝙞𝙩𝙮' 𝙞𝙩𝙨𝙚𝙡𝙛. 𝙏𝙝𝙚 𝙨𝙚𝙡𝙛 𝙞𝙨 𝙞𝙣𝙩𝙚𝙧𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩: 𝙣𝙤𝙩 𝙢𝙖𝙣𝙮, 𝙣𝙤𝙩 𝙤𝙣𝙚, 𝙣𝙤𝙩 𝙗𝙤𝙩𝙝 𝙩𝙤𝙜𝙚𝙩𝙝𝙚𝙧, 𝙣𝙤𝙩 𝙣𝙚𝙞𝙩𝙝𝙚𝙧.)

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[𝕋𝕙𝕖 𝕄𝕚𝕕𝕕𝕝𝕖 𝕎𝕒𝕪 𝕒𝕓𝕠𝕦𝕥 𝕥𝕙𝕖 '𝕤𝕖𝕝𝕗' -- 𝕗𝕣𝕖𝕖 𝕗𝕣𝕠𝕞 𝕒𝕝𝕝 𝕖𝕩𝕥𝕣𝕖𝕞𝕖𝕤 & 𝕞𝕚𝕕𝕕𝕝𝕖:]

Identifying the object of negation ~ Lama Tsongkhapa

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In order to be sure that a certain person is not present, you must know the absent person. Likewise, in order to be certain of 𝘁𝗵𝗲 𝗺𝗲𝗮𝗻𝗶𝗻𝗴 𝗼𝗳 “𝘀𝗲𝗹𝗳𝗹𝗲𝘀𝘀𝗻𝗲𝘀𝘀” 𝗼𝗿 “𝘁𝗵𝗲 𝗹𝗮𝗰𝗸 𝗼𝗳 𝗶𝗻𝘁𝗿𝗶𝗻𝘀𝗶𝗰 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 (𝗼𝗳 𝗶𝗻𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝗰𝗲),” you must carefully identify the self, or intrinsic nature, that does not exist. For, if you do not have a clear concept of the object to be negated, you will also not have accurate knowledge of its negation.

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For Santideva’s Engaging in the Bodhisattva Deeds says:

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Without contacting the entity that is imputed

You will not apprehend the absence of that entity.

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There is limitless diversity among objects of negation, but they come together at the root; when you refute this, you refute all objects of negation.

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Moreover, if you leave some remainder, failing to refute the deepest and most subtle core of the object of negation, then 𝘆𝗼𝘂 𝘄𝗶𝗹𝗹 𝗳𝗮𝗹𝗹 𝘁𝗼 𝗮𝗻 𝗲𝘅𝘁𝗿𝗲𝗺𝗲 𝗼𝗳 𝘁𝗿𝘂𝗲 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲. You will cling to the idea of real things, whereby you will not be able to escape cyclic existence.

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If you fail to limit the object of negation and over extend your refutation, then 𝘆𝗼𝘂 𝘄𝗶𝗹𝗹 𝗹𝗼𝘀𝗲 𝗰𝗼𝗻𝗳𝗶𝗱𝗲𝗻𝗰𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗰𝗮𝘂𝘀𝗮𝗹 𝗽𝗿𝗼𝗴𝗿𝗲𝘀𝘀𝗶𝗼𝗻𝘀 𝗼𝗳 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁-𝗮𝗿𝗶𝘀𝗶𝗻𝗴, 𝘁𝗵𝗲𝗿𝗲𝗯𝘆 𝗳𝗮𝗹𝗹𝗶𝗻𝗴 𝘁𝗼 𝗮 𝗻𝗶𝗵𝗶𝗹𝗶𝘀𝘁𝗶𝗰 𝗲𝘅𝘁𝗿𝗲𝗺𝗲. This nihilistic view will lead you to rebirth in a miserable realm.

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Therefore, it is crucial to identify the object of negation care fully, for if it is not identified, you will certainly 𝗱𝗲𝘃𝗲𝗹𝗼𝗽 𝗲𝗶𝘁𝗵𝗲𝗿 𝗮 𝗻𝗶𝗵𝗶𝗹𝗶𝘀𝘁𝗶𝗰 𝘃𝗶𝗲𝘄 𝗼𝗿 𝗮𝗻 𝗲𝘁𝗲𝗿𝗻𝗮𝗹𝗶𝘀𝘁𝗶𝗰 𝘃𝗶𝗲𝘄.

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(𝙞.𝙚. 𝙄𝙩 𝙢𝙚𝙖𝙣𝙨 𝙩𝙝𝙚 '𝙨𝙚𝙡𝙛' 𝙞𝙨 𝙣𝙤𝙩 𝙞𝙣𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩 / 𝙚𝙭𝙞𝙨𝙩𝙞𝙣𝙜 𝙤𝙣 𝙞𝙩𝙨 𝙤𝙬𝙣 / 𝙨𝙚𝙥𝙖𝙧𝙖𝙩𝙚, 𝙗𝙪𝙩 𝙢𝙤𝙧𝙚 𝙡𝙞𝙠𝙚 𝙞𝙣𝙩𝙚𝙧𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩, 𝙘𝙤-𝙚𝙢𝙚𝙧𝙜𝙚𝙣𝙩, 𝙘𝙤-𝙚𝙫𝙤𝙡𝙫𝙞𝙣𝙜.)

.

-- Lama Tsongkhapa

from the book The Great Treatise On The Stages Of The Path To Enlightenment Vol 3

Via: Just Dharma Quotes

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𝔼𝕞𝕡𝕥𝕚𝕟𝕖𝕤𝕤 𝕒𝕟𝕕 𝕟𝕠𝕟-𝕖𝕩𝕚𝕤𝕥𝕖𝕟𝕔𝕖 ~ 𝟙𝟜𝕥𝕙 𝔻𝕒𝕝𝕒𝕚 𝕃𝕒𝕞𝕒

𝗧𝗵𝗲 𝗱𝗼𝗰𝘁𝗿𝗶𝗻𝗲𝘀 𝗼𝗳 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 𝗮𝗻𝗱 𝘀𝗲𝗹𝗳𝗹𝗲𝘀𝘀𝗻𝗲𝘀𝘀 𝗱𝗼 𝗻𝗼𝘁 𝗶𝗺𝗽𝗹𝘆 𝘁𝗵𝗲 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 𝗼𝗳 𝘁𝗵𝗶𝗻𝗴𝘀 (𝗼𝗿 𝗼𝗳 𝘁𝗵𝗲 '𝘀𝗲𝗹𝗳'). 𝗧𝗵𝗶𝗻𝗴𝘀 𝗱𝗼 𝗲𝘅𝗶𝘀𝘁.

.

When we say that all phenomena are void of self-existence, it does not mean that we are advocating non-existence, that we are repudiating that things exist.

.

Then what is it we are negating? 𝙒𝙚 𝙖𝙧𝙚 𝙣𝙚𝙜𝙖𝙩𝙞𝙣𝙜, 𝙤𝙧 𝙙𝙚𝙣𝙮𝙞𝙣𝙜, 𝙩𝙝𝙖𝙩 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙚𝙭𝙞𝙨𝙩𝙨 𝙛𝙧𝙤𝙢 𝙞𝙩𝙨 𝙤𝙬𝙣 𝙨𝙞𝙙𝙚 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙙𝙚𝙥𝙚𝙣𝙙𝙞𝙣𝙜 𝙤𝙣 𝙤𝙩𝙝𝙚𝙧 𝙩𝙝𝙞𝙣𝙜𝙨.

.

𝙃𝙚𝙣𝙘𝙚, 𝙞𝙩 𝙞𝙨 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙩𝙝𝙞𝙣𝙜𝙨 𝙙𝙚𝙥𝙚𝙣𝙙 𝙛𝙤𝙧 𝙩𝙝𝙚𝙞𝙧 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙘𝙚 𝙪𝙥𝙤𝙣 𝙤𝙩𝙝𝙚𝙧 𝙘𝙖𝙪𝙨𝙚𝙨 𝙖𝙣𝙙 𝙘𝙤𝙣𝙙𝙞𝙩𝙞𝙤𝙣𝙨 [𝙏1] 𝙩𝙝𝙖𝙩 𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙨𝙖𝙞𝙙 𝙩𝙤 𝙡𝙖𝙘𝙠 𝙞𝙣𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩 𝙨𝙚𝙡𝙛-𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙘𝙚 [𝙏2] [𝙐2𝙏].

.

(𝘪.𝘦. 𝘛𝘩𝘪𝘯𝘨𝘴 𝘢𝘳𝘦 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2], 𝘭𝘪𝘬𝘦 𝘪𝘭𝘭𝘶𝘴𝘪𝘰𝘯𝘴 / 𝘥𝘳𝘦𝘢𝘮 / 𝘮𝘪𝘳𝘢𝘨𝘦𝘴 / 𝘳𝘦𝘧𝘭𝘦𝘤𝘵𝘪𝘰𝘯𝘴, 𝘯𝘰𝘵 𝘳𝘦𝘢𝘭𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 <==> 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 (𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘵) 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 [𝘛1], 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 𝘪𝘯 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 𝘰𝘧 𝘪𝘵𝘴 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢, 𝘯𝘰𝘵 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦𝘭𝘺 𝘯𝘰𝘯-𝘦𝘹𝘪𝘵𝘦𝘯𝘵. 𝘖𝘯𝘦 𝘢𝘴𝘱𝘦𝘤𝘵 𝘪𝘮𝘱𝘭𝘪𝘦𝘴 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 (<==>) [𝘜2𝘛]. 𝘛𝘩𝘢𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴.)

.

-- 14th Dalai Lama

from the book Answers: Discussions With Western Buddhists

Via: Just Dharma Quotes

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𝔼𝕘𝕠𝕝𝕖𝕤𝕤𝕟𝕖𝕤𝕤 𝕚𝕤𝕟’𝕥 𝕟𝕚𝕙𝕚𝕝𝕚𝕤𝕞 ~ 𝕋𝕣𝕒𝕝𝕖𝕘 𝕂𝕪𝕒𝕓𝕘𝕠𝕟 ℝ𝕚𝕟𝕡𝕠𝕔𝕙𝕖

𝗘𝗴𝗼𝗹𝗲𝘀𝘀𝗻𝗲𝘀𝘀 [𝘀𝗲𝗹𝗳𝗹𝗲𝘀𝘀𝗻𝗲𝘀𝘀] 𝗶𝘀 𝗻𝗼𝘁 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 𝗮𝘀 𝘀𝗲𝗹𝗳-𝗲𝘅𝘁𝗶𝗻𝗰𝘁𝗶𝗼𝗻.

We do not cease to exist, but we come to know more about ourselves.

.

𝗥𝗲𝗮𝗹𝗶𝘇𝗶𝗻𝗴 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼 𝘂𝗻𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴 𝘀𝗲𝗹𝗳 [𝗶𝗻𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁 / 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁𝗹𝘆 𝗲𝘅𝗶𝘀𝘁𝗶𝗻𝗴 𝘀𝗲𝗹𝗳] can in fact be an enriching experience. The path consists of working with ourselves so that gradually, by overcoming the various inhibitions, confusions, and delusions of the mind, we start to develop more insight into our own nature.

.

When we look at ourselves in the present moment, we see all kinds of confusions and defilements in our mind. Yet the possibility of overcoming all that and becoming enlightened is a reality. Our own lives become enriched from having undertaken this journey.

.

So it’s important not to mistranslate this concept of selflessness or nonexistence of ego. To say that we do not exist at all is the 𝗻𝗶𝗵𝗶𝗹𝗶𝘀𝘁𝗶𝗰 𝘃𝗶𝗲𝘄, which the Buddha rejected completely.

.

-- Traleg Kyabgon Rinpoche

from the book The Essence of Buddhism: An Introduction to Its Philosophy and Practice

Via: Just Dharma Quotes

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Child, it is not by appearances (the self) that you are fettered but by craving (fixating on the self).

-- Tilopa

Via: Just Dharma Quotes

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Child, it is not by appearances (the self) that you are fettered but by craving (fixating on the self).

-- Tilopa

Via: Just Dharma Quotes

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The enlightened expression of yourself ~ Chögyam Trungpa

We try to avoid our individuality, but that is a big problem. Individuality sometimes comes out of ego, like wanting to be an emperor, a king, or a millionaire. But individuality can also come from personal inspiration. It depends on the level of one's journey, on how far you have been able to shed your ego. We all have our own style and our own particular nature. We can't avoid it. The enlightened expression of yourself is in accord with your inherent nature.

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– Chögyam Trungpa

from the book "True Perception: The Path of Dharma Art"

Via: Just Dharma Quotes

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For more see:

• The Buddha’s Teaching on Not-Self - 109
  https://www.gilehtblog.com/2021/03/anatta-lakkhana-sutta.html 

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[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]

(i.e. Version 2021-12-30: Union of the Two Truths about all dharmas [U2T]:
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 all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-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, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
All dharmas are dependently co-appearing & relatively functional <==> but still empty of inherent existence; 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 of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), 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 co-origination & functionality [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 here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] 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.
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.
-
[With/without wisdom:] 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 Approximation / Pointers to their inconceivable true nature & dynamic:]
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-empty-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 / incomplete / bad, not equal / pure / perfect / divine / complete / 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 ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[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 / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence /  a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

.

[02. If we put apparent opposites like ‘opposite-1, opposite-2 ...’ into the Madhyamaka Machine we get: the Union of opposites [Uopp] // the Union of the Two Truths about opposites in general [U2T-opp].]

(i.e. Version 2021-12-30 - Union of  apparent opposite like 'opposite-1, opposite-2 ...' [Uopp]:
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' 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.
--
[Uopp: APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'opposite-1, opposite-2 ...' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-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-opp: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...':]
[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 'opposite-1, opposite-2 ...'
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, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'opposite-1, opposite-2 ...' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; 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 'opposite-1, opposite-2 ...' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), 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 co-origination & functionality [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 'opposite-1, opposite-2 ...' 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 here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] 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.
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.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'opposite-1, opposite-2 ...') 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 Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'opposite-1, opposite-2 ...' [U2T-opp],
– the inconceivable Union of the three spheres about apparent opposites like 'opposite-1, opposite-2 ...' [U3S / U2T-3S-opp],
– the inconceivable Union of opposites about apparent opposites like 'opposite-1, opposite-2 ...' [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about apparent opposites like 'opposite-1, opposite-2 ...',
– the tetralemma about apparent opposites like 'opposite-1, opposite-2 ...',
– 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-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' 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 / incomplete / bad, not equal / pure / perfect / divine / complete / 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 ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[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 / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence /  a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

.

[03. If we put apparent opposites like ‘the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get: the Union of the three spheres [U3S] // the Union of the Two Truths about the three spheres [U2T-3S].]

(i.e. Version 2021-12-30 - Union of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S]:
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. 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 -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-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 -- EX. 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 -- ex. 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, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; 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 -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), 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 co-origination & functionality [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 -- ex. 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 here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] 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.
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.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- ex. 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 Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. 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 -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U2T-3S],
– the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S-3S],
– the inconceivable Union of opposites about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp-3S],
– the inconceivable Middle Way about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– the tetralemma about apparent opposites like 'the three spheres -- ex. 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-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. 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 / incomplete / bad, not equal / pure / perfect / divine / complete / 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 ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[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].
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Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence /  a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
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For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

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[04. If we put apparent opposites like ‘the two truths -- dependent origination / relative functionality and emptiness of inherent existence --’ into the Madhyamaka Machine we get: the Union of the Two Truths about the two truths themselves [U2T-2T].]

(i.e. Version 2021-12-30 - Union of apparent opposites like ‘the two truths’ -- dependent origination & relative functionality and emptiness of inherent existence -- [U2T-2T]:
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- 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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[U2T-2T: APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE -- ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-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-2T: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE --:]
[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 two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --
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, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are dependently co-appearing & relatively functional <==> but still empty of inherent existence; 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 two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), 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).
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[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [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 the two truths -- dependent origination / relative functionality and emptiness of inherent existence -- 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.
Apparent opposites like ‘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 here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
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[The three inseparable qualities of the Ground:] 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.
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.
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[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --) 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 Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U2T-2T],
– the inconceivable Union of the three spheres about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U3S / U2T-3S-2T],
– the inconceivable Union of opposites about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [Non-duality / Oneness / Uopp / U2T-opp-2T],
– the inconceivable Middle Way about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– the tetralemma about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– 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-empty-awareness.
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[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- 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 / incomplete / bad, not equal / pure / perfect / divine / complete / 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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Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, equal, pure, perfect, divine, complete. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
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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 / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence /  a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
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For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

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