Sunday, December 12, 2021

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

[๐”ธ๐”น๐•†๐•Œ๐•‹ ๐•‹โ„๐”ผ '๐•Š๐”ผ๐•ƒ๐”ฝ': โ„•๐•†๐•‹ ๐”ธโ„‚โ„‚๐”ผโ„™๐•‹๐•€โ„•๐”พ, โ„•๐•†๐•‹ โ„๐”ผ๐•๐”ผโ„‚๐•‹๐•€โ„•๐”พ ๐•€๐•‹ -- ๐•‹โ„๐”ผ ๐•„๐•€๐”ป๐”ป๐•ƒ๐”ผ ๐•Ž๐”ธ๐•]

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Khenpo Tsรผltrim Gyamtso Rinpoche

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Completely Beyond Territory

๐— ๐—ถ๐—ป๐—ฑ ๐—ถ๐˜€ ๐—น๐˜‚๐—บ๐—ถ๐—ป๐—ผ๐˜‚๐˜€ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€— 

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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(๐˜ช.๐˜ฆ. ๐˜–๐˜ถ๐˜ณ '๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ด๐˜ฆ๐˜ญ๐˜ง': ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ต๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฏ๐˜ฅ: ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ / ๐˜ญ๐˜ถ๐˜ฎ๐˜ช๐˜ฏ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜บ / ๐˜ค๐˜ญ๐˜ข๐˜ณ๐˜ช๐˜ต๐˜บ / ๐˜ค๐˜ฐ๐˜จ๐˜ฏ๐˜ช๐˜ป๐˜ข๐˜ฏ๐˜ค๐˜ฆ / ๐˜ข๐˜ธ๐˜ข๐˜ณ๐˜ฆ๐˜ฏ๐˜ฆ๐˜ด๐˜ด <==> ๐˜ข๐˜ฏ๐˜ฅ ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ. ๐˜–๐˜ฏ๐˜ฆ ๐˜ข๐˜ด๐˜ฑ๐˜ฆ๐˜ค๐˜ต ๐˜ช๐˜ฎ๐˜ฑ๐˜ญ๐˜ช๐˜ฆ๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ (<==>). ๐˜๐˜ต ๐˜ช๐˜ด ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ ๐˜ฃ๐˜ถ๐˜ต ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜บ, ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜บ ๐˜ฃ๐˜ถ๐˜ต ๐˜ด๐˜ต๐˜ช๐˜ญ๐˜ญ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ. ๐˜•๐˜ฐ๐˜ต ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ค๐˜ฐ๐˜ฎ๐˜ฑ๐˜ญ๐˜ฆ๐˜ต๐˜ฆ๐˜ญ๐˜บ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ. ๐˜›๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ž๐˜ข๐˜บ. ๐˜”๐˜ฆ๐˜ข๐˜ฏ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ต ๐˜ช๐˜ด ๐˜ช๐˜ฏ๐˜ฅ๐˜ฆ๐˜ด๐˜ค๐˜ณ๐˜ช๐˜ฃ๐˜ข๐˜ฃ๐˜ญ๐˜ฆ, ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ, ๐˜ฃ๐˜ฆ๐˜บ๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ข๐˜ญ๐˜ญ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด & ๐˜ฎ๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ, ๐˜ฃ๐˜ฆ๐˜บ๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ข๐˜ญ๐˜ญ ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ต๐˜ช๐˜ค ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ ๐˜ฑ๐˜ณ๐˜ฐ๐˜ญ๐˜ช๐˜ง๐˜ฆ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด, ๐˜ฃ๐˜ฆ๐˜บ๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ข๐˜ญ๐˜ญ ๐˜ฅ๐˜ฆ๐˜ง๐˜ช๐˜ฏ๐˜ช๐˜ฏ๐˜จ ๐˜ญ๐˜ช๐˜ฎ๐˜ช๐˜ต๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด, ๐˜ฃ๐˜ฆ๐˜บ๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ข๐˜ญ๐˜ญ ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ / ๐˜ฌ๐˜ข๐˜ณ๐˜ฎ๐˜ข. ๐˜๐˜ต ๐˜ฉ๐˜ข๐˜ด ๐˜ต๐˜ฐ ๐˜ฃ๐˜ฆ ๐˜ฅ๐˜ช๐˜ณ๐˜ฆ๐˜ค๐˜ต๐˜ญ๐˜บ ๐˜ณ๐˜ฆ๐˜ค๐˜ฐ๐˜จ๐˜ฏ๐˜ช๐˜ด๐˜ฆ๐˜ฅ / ๐˜ฆ๐˜น๐˜ฑ๐˜ฆ๐˜ณ๐˜ช๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ๐˜ฅ.)

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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 ๐—ป๐—ผ ๐—ฏ๐—ถ๐—ฎ๐˜€ ๐˜๐—ผ๐˜„๐—ฎ๐—ฟ๐—ฑ๐˜€ ๐—ฏ๐—ฒ๐—ถ๐—ป๐—ด ๐—ฎ ๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ผ๐—ฟ ๐—ฎ ๐—ป๐—ผ๐—ป-๐˜๐—ต๐—ถ๐—ป๐—ด, 

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(๐˜ช.๐˜ฆ. ๐˜‰๐˜ฆ๐˜บ๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ข๐˜ญ๐˜ญ ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜ช๐˜ฆ๐˜ด: ๐˜ฆ๐˜น. ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต (๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜บ ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ - ๐˜›2), ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต (๐˜ด๐˜ต๐˜ช๐˜ญ๐˜ญ ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ข๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ๐˜ฅ ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ - ๐˜›1), ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ.)

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๐—ป๐—ผ ๐—ฏ๐—ถ๐—ฎ๐˜€ ๐˜๐—ผ๐˜„๐—ฎ๐—ฟ๐—ฑ๐˜€ ๐—ท๐˜‚๐˜€๐˜ ๐—ฝ๐—ฟ๐—ผ๐—ฑ๐˜‚๐—ฐ๐—ถ๐—ป๐—ด ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ, ๐—ผ๐—ฟ ๐—ท๐˜‚๐˜€๐˜ ๐—ฏ๐—ฒ๐—ถ๐—ป๐—ด ๐—ฒ๐—บ๐—ฝ๐˜๐˜†. 

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(๐˜ช.๐˜ฆ. ๐˜‰๐˜ฆ๐˜บ๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ข๐˜ญ๐˜ญ ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜ช๐˜ฆ๐˜ด: ๐˜ฆ๐˜น. ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ๐˜ญ๐˜บ ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ค๐˜ฐ-๐˜ข๐˜ณ๐˜ช๐˜ด๐˜ฆ๐˜ฏ ๐˜ณ๐˜ฆ๐˜ข๐˜ญ๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ (๐˜ฏ๐˜ฐ๐˜ต ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ๐˜ญ๐˜บ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ง๐˜ช๐˜ณ๐˜ด๐˜ต ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ - ๐˜›1), ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ๐˜ญ๐˜บ ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด (๐˜ฏ๐˜ฐ๐˜ต ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ๐˜ญ๐˜บ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ด๐˜ฆ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ - ๐˜›2), ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ (๐˜ฏ๐˜ฐ๐˜ต ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ๐˜ญ๐˜บ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ ๐˜ข๐˜ด ๐˜ข ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ -- ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ฃ๐˜ฆ๐˜ช๐˜ฏ๐˜จ ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต - 2๐˜›), ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ (๐˜ฏ๐˜ฐ๐˜ต ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ๐˜ญ๐˜บ ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ -- ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ฃ๐˜ฆ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ค๐˜ข๐˜ญ - 1๐˜›.

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๐˜๐˜ต ๐˜ช๐˜ด ๐˜ฎ๐˜ฐ๐˜ณ๐˜ฆ ๐˜ญ๐˜ช๐˜ฌ๐˜ฆ ๐˜ข๐˜ฏ ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด [๐˜œ2๐˜›]: ๐˜ข ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ฃ๐˜ฆ๐˜ช๐˜ฏ๐˜จ ๐˜ค๐˜ฐ๐˜ฏ๐˜ท๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ญ๐˜บ ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ค๐˜ฐ-๐˜ข๐˜ณ๐˜ช๐˜ด๐˜ฆ๐˜ฏ (๐˜ช๐˜ฏ๐˜ต๐˜ฆ๐˜ณ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต) ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ ๐˜ฆ๐˜ท๐˜ฆ๐˜ณ-๐˜ค๐˜ฉ๐˜ข๐˜ฏ๐˜จ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฎ๐˜ฑ๐˜ฆ๐˜ณ๐˜ฎ๐˜ข๐˜ฏ๐˜ฆ๐˜ฏ๐˜ต ๐˜ข๐˜ฑ๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ข๐˜ฏ๐˜ค๐˜ฆ๐˜ด, ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ๐˜ญ๐˜บ ๐˜ญ๐˜ข๐˜ฃ๐˜ฆ๐˜ญ๐˜ญ๐˜ฆ๐˜ฅ / ๐˜ช๐˜ฎ๐˜ฑ๐˜ถ๐˜ต๐˜ฆ๐˜ฅ ๐˜ฃ๐˜บ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฎ๐˜ช๐˜ฏ๐˜ฅ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ค๐˜ฐ๐˜ฎ๐˜ฑ๐˜ญ๐˜ฆ๐˜ต๐˜ฆ๐˜ญ๐˜บ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต <==> ๐˜ข๐˜ฏ๐˜ฅ ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜บ ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ญ๐˜ช๐˜ฌ๐˜ฆ ๐˜ช๐˜ญ๐˜ญ๐˜ถ๐˜ด๐˜ช๐˜ฐ๐˜ฏ๐˜ด / ๐˜ฅ๐˜ณ๐˜ฆ๐˜ข๐˜ฎ๐˜ด / ๐˜ฎ๐˜ช๐˜ณ๐˜ข๐˜จ๐˜ฆ๐˜ด / ๐˜ณ๐˜ฆ๐˜ญ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ณ๐˜ฆ๐˜ข๐˜ญ๐˜ญ๐˜บ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต. ๐˜–๐˜ฏ๐˜ฆ ๐˜ข๐˜ฑ๐˜ฆ๐˜ค๐˜ต ๐˜ช๐˜ฎ๐˜ฑ๐˜ญ๐˜ช๐˜ฆ๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ (<==>).)

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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 mahฤmudrฤ, basic mind, ๐—ต๐—ฒ ๐—ต๐—ฎ๐˜€ ๐—ณ๐—ถ๐—ป๐—ถ๐˜€๐—ต๐—ฒ๐—ฑ ๐˜„๐—ถ๐˜๐—ต ๐˜๐—ต๐—ฒ ๐—ณ๐—ถ๐˜…๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐˜๐—ต๐—ฎ๐˜ ๐—ด๐—ผ๐—ฒ๐˜€ ๐˜„๐—ถ๐˜๐—ต ๐˜๐—ต๐—ฒ ๐—ถ๐—ฑ๐—ฒ๐—ฎ ๐—ผ๐—ณ [๐—ฎ๐—ป ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ถ๐—ป๐—ด] ๐˜€๐—ฒ๐—น๐—ณ. »

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(๐˜ช.๐˜ฆ. ๐˜๐˜ฆ ๐˜ฅ๐˜ฐ๐˜ฆ๐˜ด ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฆ๐˜ญ๐˜ช๐˜ฆ๐˜ท๐˜ฆ ๐˜ข๐˜ฏ๐˜บ๐˜ฎ๐˜ฐ๐˜ณ๐˜ฆ ๐˜ช๐˜ฏ ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ด๐˜ถ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต / ๐˜ด๐˜ฆ๐˜ญ๐˜ง, ๐˜ฐ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ด / ๐˜ฑ๐˜ฉ๐˜ฆ๐˜ฏ๐˜ฐ๐˜ฎ๐˜ฆ๐˜ฏ๐˜ข, ๐˜ฐ๐˜ณ ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด / ๐˜ข๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด / ๐˜ฑ๐˜ณ๐˜ฐ๐˜ค๐˜ฆ๐˜ด๐˜ด๐˜ฆ๐˜ด. ๐˜ˆ๐˜ฏ๐˜ฅ ๐˜ฉ๐˜ฆ ๐˜ฅ๐˜ฐ๐˜ฆ๐˜ด๐˜ฏ'๐˜ต ๐˜ง๐˜ข๐˜ญ๐˜ญ ๐˜ช๐˜ฏ๐˜ต๐˜ฐ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ ๐˜ฐ๐˜ง ๐˜ต๐˜ฐ๐˜ต๐˜ข๐˜ญ๐˜ญ๐˜บ ๐˜ณ๐˜ฆ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ๐˜ฎ ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜ฌ๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ๐˜บ ๐˜ข๐˜ณ๐˜ฆ ๐˜ค๐˜ฐ๐˜ฎ๐˜ฑ๐˜ญ๐˜ฆ๐˜ต๐˜ฆ๐˜ญ๐˜บ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ [๐˜ฏ๐˜ช๐˜ฉ๐˜ช๐˜ญ๐˜ช๐˜ด๐˜ฎ]. ๐˜๐˜ฆ ๐˜ด๐˜ต๐˜ข๐˜บ๐˜ด ๐˜ฐ๐˜ฏ ๐˜ต๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ž๐˜ข๐˜บ ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ต๐˜ฉ๐˜ช๐˜ด: ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ. ๐˜›๐˜ฉ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ข๐˜ญ๐˜ญ ๐˜ฅ๐˜ฉ๐˜ข๐˜ณ๐˜ฎ๐˜ข๐˜ด.)

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The same goes for us—by realizing basic mind ๐—ผ๐˜‚๐—ฟ ๐—ฝ๐—ฟ๐—ฒ๐—ผ๐—ฐ๐—ฐ๐˜‚๐—ฝ๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐˜„๐—ถ๐˜๐—ต ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ผ๐˜‚๐—ด๐—ต๐˜ ๐—ผ๐—ณ [๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ถ๐—ป๐—ด ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ & ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜:] “๐—œ, ๐—บ๐—ฒ, ๐—บ๐˜†, ๐—บ๐—ถ๐—ป๐—ฒ” ๐—ฎ๐—ป๐—ฑ ๐—ฎ๐—น๐—น ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ผ๐˜‚๐—ด๐—ต๐˜๐˜€ ๐˜๐—ต๐—ฎ๐˜ ๐—ด๐—ผ ๐˜„๐—ถ๐˜๐—ต (๐—ด๐—ฟ๐—ฎ๐˜€๐—ฝ๐—ถ๐—ป๐—ด, ๐—ณ๐—ถ๐˜…๐—ฎ๐˜๐—ถ๐—ผ๐—ป๐˜€) ๐—ถ๐˜ ๐˜„๐—ถ๐—น๐—น ๐—ด๐—ฟ๐—ฎ๐—ฑ๐˜‚๐—ฎ๐—น๐—น๐˜† ๐—ฑ๐—ถ๐—บ๐—ถ๐—ป๐—ถ๐˜€๐—ต ๐—ฎ๐—ป๐—ฑ ๐—ฎ๐˜ ๐˜€๐—ผ๐—บ๐—ฒ ๐—ฝ๐—ผ๐—ถ๐—ป๐˜, ๐˜„๐—ฒ ๐˜„๐—ถ๐—น๐—น ๐—ฏ๐—ฒ ๐—ณ๐—ถ๐—ป๐—ถ๐˜€๐—ต๐—ฒ๐—ฑ ๐˜„๐—ถ๐˜๐—ต ๐˜๐—ต๐—ฒ๐—บ ๐—ฎ๐—น๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ, as Milarepa was.

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(๐™ž.๐™š. ๐™Ž๐™ค ๐™ฌ๐™๐™–๐™ฉ '๐™ซ๐™–๐™ฃ๐™ž๐™จ๐™๐™š๐™จ' ๐™ž๐™จ ๐™ฉ๐™๐™š ๐™ž๐™™๐™š๐™–๐™จ ๐™ค๐™› ๐™–๐™ฃ ๐™ž๐™ฃ๐™๐™š๐™ง๐™š๐™ฃ๐™ฉ๐™ก๐™ฎ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™ž๐™ฃ๐™œ '๐™จ๐™š๐™ก๐™› / ๐™ž๐™ฃ๐™™๐™ž๐™ซ๐™ž๐™™๐™ช๐™–๐™ก๐™ž๐™ฉ๐™ฎ'; ๐™ฃ๐™ค๐™ฉ ๐™ฉ๐™๐™š '๐™จ๐™š๐™ก๐™› / ๐™ž๐™ฃ๐™™๐™ž๐™ซ๐™ž๐™™๐™ช๐™–๐™ก๐™ž๐™ฉ๐™ฎ' ๐™ž๐™ฉ๐™จ๐™š๐™ก๐™›. ๐™๐™๐™š ๐™จ๐™š๐™ก๐™› ๐™ž๐™จ ๐™ž๐™ฃ๐™ฉ๐™š๐™ง๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ: ๐™ฃ๐™ค๐™ฉ ๐™ข๐™–๐™ฃ๐™ฎ, ๐™ฃ๐™ค๐™ฉ ๐™ค๐™ฃ๐™š, ๐™ฃ๐™ค๐™ฉ ๐™—๐™ค๐™ฉ๐™ ๐™ฉ๐™ค๐™œ๐™š๐™ฉ๐™๐™š๐™ง, ๐™ฃ๐™ค๐™ฉ ๐™ฃ๐™š๐™ž๐™ฉ๐™๐™š๐™ง.)

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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

[๐•€ ๐••๐• ๐•Ÿ'๐•ฅ ๐•“๐•–๐•๐•š๐•–๐•ง๐•– ๐•š๐•Ÿ '๐•ฅ๐•–๐•ฃ๐•ž๐•š๐•Ÿ๐•’๐•ฅ๐•š๐• ๐•Ÿ'. ๐•€ ๐•ก๐•ฃ๐•–๐•—๐•–๐•ฃ ๐•ฅ๐•™๐•– ๐•ฅ๐•–๐•ฃ๐•ž '๐•ฅ๐•ฃ๐•’๐•Ÿ๐•ค๐•”๐•–๐•Ÿ๐••๐•–๐•Ÿ๐•”๐•–' (๐•€๐•Ÿ ๐•ฅ๐•™๐•– ๐•ค๐•–๐•Ÿ๐•ค๐•– ๐• ๐•—: ๐•Ÿ๐• ๐•ฅ ๐•’๐•”๐•”๐•–๐•ก๐•ฅ๐•š๐•Ÿ๐•˜ ๐•Ÿ๐• ๐•ฅ ๐•ฃ๐•–๐•›๐•–๐•”๐•ฅ๐•š๐•Ÿ๐•˜, ๐•›๐•ฆ๐•ค๐•ฅ ๐•œ๐•Ÿ๐• ๐•จ๐•š๐•Ÿ๐•˜ ๐•š๐•ฅ ๐•ค๐•ฅ๐•ฃ๐•ฆ๐•– ๐•Ÿ๐•’๐•ฅ๐•ฆ๐•ฃ๐•– & ๐••๐•ช๐•Ÿ๐•’๐•ž๐•š๐•”).]

The Cunning Trick Of Self And Its ๐™๐™š๐™ง๐™ข๐™ž๐™ฃ๐™–๐™ฉ๐™ž๐™ค๐™ฃ.

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There is only one process necessary in the final liberation from suffering: the ๐™ซ๐™–๐™ฃ๐™ž๐™จ๐™๐™ž๐™ฃ๐™œ 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 ๐™ซ๐™–๐™ฃ๐™ž๐™จ๐™๐™š๐™จ 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 ๐™ซ๐™–๐™ฃ๐™ž๐™จ๐™๐™š๐™จ, 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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(๐˜ช.๐˜ฆ. ๐˜›๐˜ฉ๐˜ฆ ๐˜ฑ๐˜ณ๐˜ฐ๐˜ฃ๐˜ญ๐˜ฆ๐˜ฎ ๐˜ช๐˜ด ๐˜ต๐˜ฉ๐˜ข๐˜ต ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ณ๐˜ฅ๐˜ช๐˜ฏ๐˜ข๐˜ณ๐˜บ ๐˜ฎ๐˜ช๐˜ฏ๐˜ฅ ๐˜ข๐˜ฏ๐˜ฅ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ด๐˜ฐ-๐˜ค๐˜ข๐˜ญ๐˜ญ๐˜ฆ๐˜ฅ ๐˜ฑ๐˜ณ๐˜ช๐˜ฎ๐˜ฐ๐˜ณ๐˜ฅ๐˜ช๐˜ข๐˜ญ ๐˜ข๐˜ธ๐˜ข๐˜ณ๐˜ฆ๐˜ฏ๐˜ฆ๐˜ด๐˜ด / ๐˜ธ๐˜ช๐˜ด๐˜ฅ๐˜ฐ๐˜ฎ ๐˜ข๐˜ณ๐˜ฆ ๐˜ช๐˜ฏ๐˜ด๐˜ฆ๐˜ฑ๐˜ข๐˜ณ๐˜ข๐˜ฃ๐˜ญ๐˜ฆ, ๐˜ค๐˜ฐ-๐˜ฆ๐˜ฎ๐˜ฆ๐˜ณ๐˜จ๐˜ฆ๐˜ฏ๐˜ต. ๐˜š๐˜ฐ ๐˜ช๐˜ต ๐˜ช๐˜ด ๐˜ฏ๐˜ฐ๐˜ต ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ฐ๐˜ฏ๐˜ฆ ๐˜ท๐˜ข๐˜ฏ๐˜ช๐˜ด๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ด๐˜ฐ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ ๐˜ฐ๐˜ฏ๐˜ฆ ๐˜ธ๐˜ฐ๐˜ถ๐˜ญ๐˜ฅ ๐˜ธ๐˜ฐ๐˜ถ๐˜ญ๐˜ฅ ๐˜ท๐˜ข๐˜ฏ๐˜ฒ๐˜ถ๐˜ช๐˜ด๐˜ฉ.)

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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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(๐˜ช.๐˜ฆ. ๐˜ˆ๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ‘๐˜ฏ๐˜ฐ-๐˜ด๐˜ฆ๐˜ญ๐˜ง’: ๐˜›๐˜ฉ๐˜ฆ ๐˜ด๐˜ฆ๐˜ญ๐˜ง ๐˜ฉ๐˜ข๐˜ด ๐˜ข๐˜ญ๐˜ธ๐˜ข๐˜บ๐˜ด ๐˜ฃ๐˜ฆ๐˜ฆ๐˜ฏ ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ต, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ; ๐˜ข๐˜ฏ๐˜ฅ ๐˜ธ๐˜ช๐˜ญ๐˜ญ ๐˜ข๐˜ญ๐˜ธ๐˜ข๐˜บ๐˜ด ๐˜ฃ๐˜ฆ. ๐˜›๐˜ฉ๐˜ช๐˜ด ๐˜Ž๐˜ณ๐˜ฐ๐˜ถ๐˜ฏ๐˜ฅ ๐˜ช๐˜ด ๐˜ถ๐˜ฏ๐˜ค๐˜ฉ๐˜ข๐˜ฏ๐˜จ๐˜ช๐˜ฏ๐˜จ. ๐˜๐˜ต ๐˜ช๐˜ด ๐˜ฏ๐˜ฐ๐˜ต ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ฅ๐˜ณ๐˜ฐ๐˜ฑ๐˜ฑ๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ด๐˜ฆ๐˜ญ๐˜ง, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ข๐˜ค๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ฐ๐˜ณ ๐˜ณ๐˜ฆ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ต, ๐˜ฐ๐˜ณ ๐˜ต๐˜ฆ๐˜ณ๐˜ฎ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ต. ๐˜๐˜ต ๐˜ช๐˜ด ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ณ๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ต๐˜ด ๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ & ๐˜ฅ๐˜บ๐˜ฏ๐˜ข๐˜ฎ๐˜ช๐˜ค.)

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(๐™ž.๐™š. ๐™Ž๐™ค ๐™ฌ๐™๐™–๐™ฉ '๐™ซ๐™–๐™ฃ๐™ž๐™จ๐™๐™š๐™จ' ๐™ž๐™จ ๐™ฉ๐™๐™š ๐™ž๐™™๐™š๐™–๐™จ ๐™ค๐™› ๐™–๐™ฃ ๐™ž๐™ฃ๐™๐™š๐™ง๐™š๐™ฃ๐™ฉ๐™ก๐™ฎ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™ž๐™ฃ๐™œ '๐™จ๐™š๐™ก๐™› / ๐™ž๐™ฃ๐™™๐™ž๐™ซ๐™ž๐™™๐™ช๐™–๐™ก๐™ž๐™ฉ๐™ฎ'; ๐™ฃ๐™ค๐™ฉ ๐™ฉ๐™๐™š '๐™จ๐™š๐™ก๐™› / ๐™ž๐™ฃ๐™™๐™ž๐™ซ๐™ž๐™™๐™ช๐™–๐™ก๐™ž๐™ฉ๐™ฎ' ๐™ž๐™ฉ๐™จ๐™š๐™ก๐™›. ๐™๐™๐™š ๐™จ๐™š๐™ก๐™› ๐™ž๐™จ ๐™ž๐™ฃ๐™ฉ๐™š๐™ง๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ: ๐™ฃ๐™ค๐™ฉ ๐™ข๐™–๐™ฃ๐™ฎ, ๐™ฃ๐™ค๐™ฉ ๐™ค๐™ฃ๐™š, ๐™ฃ๐™ค๐™ฉ ๐™—๐™ค๐™ฉ๐™ ๐™ฉ๐™ค๐™œ๐™š๐™ฉ๐™๐™š๐™ง, ๐™ฃ๐™ค๐™ฉ ๐™ฃ๐™š๐™ž๐™ฉ๐™๐™š๐™ง.)

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[๐•‹๐•™๐•– ๐•„๐•š๐••๐••๐•๐•– ๐•Ž๐•’๐•ช ๐•’๐•“๐• ๐•ฆ๐•ฅ ๐•ฅ๐•™๐•– '๐•ค๐•–๐•๐•—' -- ๐•—๐•ฃ๐•–๐•– ๐•—๐•ฃ๐• ๐•ž ๐•’๐•๐• ๐•–๐•ฉ๐•ฅ๐•ฃ๐•–๐•ž๐•–๐•ค & ๐•ž๐•š๐••๐••๐•๐•–:]

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 ๐˜๐—ต๐—ฒ ๐—บ๐—ฒ๐—ฎ๐—ป๐—ถ๐—ป๐—ด ๐—ผ๐—ณ “๐˜€๐—ฒ๐—น๐—ณ๐—น๐—ฒ๐˜€๐˜€๐—ป๐—ฒ๐˜€๐˜€” ๐—ผ๐—ฟ “๐˜๐—ต๐—ฒ ๐—น๐—ฎ๐—ฐ๐—ธ ๐—ผ๐—ณ ๐—ถ๐—ป๐˜๐—ฟ๐—ถ๐—ป๐˜€๐—ถ๐—ฐ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ (๐—ผ๐—ณ ๐—ถ๐—ป๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ),” 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 ๐˜†๐—ผ๐˜‚ ๐˜„๐—ถ๐—น๐—น ๐—ณ๐—ฎ๐—น๐—น ๐˜๐—ผ ๐—ฎ๐—ป ๐—ฒ๐˜…๐˜๐—ฟ๐—ฒ๐—บ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ. 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 ๐˜†๐—ผ๐˜‚ ๐˜„๐—ถ๐—น๐—น ๐—น๐—ผ๐˜€๐—ฒ ๐—ฐ๐—ผ๐—ป๐—ณ๐—ถ๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—ฐ๐—ฎ๐˜‚๐˜€๐—ฎ๐—น ๐—ฝ๐—ฟ๐—ผ๐—ด๐—ฟ๐—ฒ๐˜€๐˜€๐—ถ๐—ผ๐—ป๐˜€ ๐—ผ๐—ณ ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜-๐—ฎ๐—ฟ๐—ถ๐˜€๐—ถ๐—ป๐—ด, ๐˜๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ฏ๐˜† ๐—ณ๐—ฎ๐—น๐—น๐—ถ๐—ป๐—ด ๐˜๐—ผ ๐—ฎ ๐—ป๐—ถ๐—ต๐—ถ๐—น๐—ถ๐˜€๐˜๐—ถ๐—ฐ ๐—ฒ๐˜…๐˜๐—ฟ๐—ฒ๐—บ๐—ฒ. This nihilistic view will lead you to rebirth in a miserable realm.

.

Therefore, it is crucial to identify the object of negation care fully, for if it is not identified, you will certainly ๐—ฑ๐—ฒ๐˜ƒ๐—ฒ๐—น๐—ผ๐—ฝ ๐—ฒ๐—ถ๐˜๐—ต๐—ฒ๐—ฟ ๐—ฎ ๐—ป๐—ถ๐—ต๐—ถ๐—น๐—ถ๐˜€๐˜๐—ถ๐—ฐ ๐˜ƒ๐—ถ๐—ฒ๐˜„ ๐—ผ๐—ฟ ๐—ฎ๐—ป ๐—ฒ๐˜๐—ฒ๐—ฟ๐—ป๐—ฎ๐—น๐—ถ๐˜€๐˜๐—ถ๐—ฐ ๐˜ƒ๐—ถ๐—ฒ๐˜„.

.

(๐™ž.๐™š. ๐™„๐™ฉ ๐™ข๐™š๐™–๐™ฃ๐™จ ๐™ฉ๐™๐™š '๐™จ๐™š๐™ก๐™›' ๐™ž๐™จ ๐™ฃ๐™ค๐™ฉ ๐™ž๐™ฃ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ / ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™ž๐™ฃ๐™œ ๐™ค๐™ฃ ๐™ž๐™ฉ๐™จ ๐™ค๐™ฌ๐™ฃ / ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™ฉ๐™š, ๐™—๐™ช๐™ฉ ๐™ข๐™ค๐™ง๐™š ๐™ก๐™ž๐™ ๐™š ๐™ž๐™ฃ๐™ฉ๐™š๐™ง๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ, ๐™˜๐™ค-๐™š๐™ข๐™š๐™ง๐™œ๐™š๐™ฃ๐™ฉ, ๐™˜๐™ค-๐™š๐™ซ๐™ค๐™ก๐™ซ๐™ž๐™ฃ๐™œ.)

.

-- 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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๐”ผ๐•ž๐•ก๐•ฅ๐•š๐•Ÿ๐•–๐•ค๐•ค ๐•’๐•Ÿ๐•• ๐•Ÿ๐• ๐•Ÿ-๐•–๐•ฉ๐•š๐•ค๐•ฅ๐•–๐•Ÿ๐•”๐•– ~ ๐Ÿ™๐Ÿœ๐•ฅ๐•™ ๐”ป๐•’๐•๐•’๐•š ๐•ƒ๐•’๐•ž๐•’

๐—ง๐—ต๐—ฒ ๐—ฑ๐—ผ๐—ฐ๐˜๐—ฟ๐—ถ๐—ป๐—ฒ๐˜€ ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฎ๐—ป๐—ฑ ๐˜€๐—ฒ๐—น๐—ณ๐—น๐—ฒ๐˜€๐˜€๐—ป๐—ฒ๐˜€๐˜€ ๐—ฑ๐—ผ ๐—ป๐—ผ๐˜ ๐—ถ๐—บ๐—ฝ๐—น๐˜† ๐˜๐—ต๐—ฒ ๐—ป๐—ผ๐—ป-๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ถ๐—ป๐—ด๐˜€ (๐—ผ๐—ฟ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ '๐˜€๐—ฒ๐—น๐—ณ'). ๐—ง๐—ต๐—ถ๐—ป๐—ด๐˜€ ๐—ฑ๐—ผ ๐—ฒ๐˜…๐—ถ๐˜€๐˜.

.

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? ๐™’๐™š ๐™–๐™ง๐™š ๐™ฃ๐™š๐™œ๐™–๐™ฉ๐™ž๐™ฃ๐™œ, ๐™ค๐™ง ๐™™๐™š๐™ฃ๐™ฎ๐™ž๐™ฃ๐™œ, ๐™ฉ๐™๐™–๐™ฉ ๐™–๐™ฃ๐™ฎ๐™ฉ๐™๐™ž๐™ฃ๐™œ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™จ ๐™›๐™ง๐™ค๐™ข ๐™ž๐™ฉ๐™จ ๐™ค๐™ฌ๐™ฃ ๐™จ๐™ž๐™™๐™š ๐™ฌ๐™ž๐™ฉ๐™๐™ค๐™ช๐™ฉ ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™ž๐™ฃ๐™œ ๐™ค๐™ฃ ๐™ค๐™ฉ๐™๐™š๐™ง ๐™ฉ๐™๐™ž๐™ฃ๐™œ๐™จ.

.

๐™ƒ๐™š๐™ฃ๐™˜๐™š, ๐™ž๐™ฉ ๐™ž๐™จ ๐™—๐™š๐™˜๐™–๐™ช๐™จ๐™š ๐™ฉ๐™๐™ž๐™ฃ๐™œ๐™จ ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™ ๐™›๐™ค๐™ง ๐™ฉ๐™๐™š๐™ž๐™ง ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š ๐™ช๐™ฅ๐™ค๐™ฃ ๐™ค๐™ฉ๐™๐™š๐™ง ๐™˜๐™–๐™ช๐™จ๐™š๐™จ ๐™–๐™ฃ๐™™ ๐™˜๐™ค๐™ฃ๐™™๐™ž๐™ฉ๐™ž๐™ค๐™ฃ๐™จ [๐™1] ๐™ฉ๐™๐™–๐™ฉ ๐™ฉ๐™๐™š๐™ฎ ๐™–๐™ง๐™š ๐™จ๐™–๐™ž๐™™ ๐™ฉ๐™ค ๐™ก๐™–๐™˜๐™  ๐™ž๐™ฃ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ ๐™จ๐™š๐™ก๐™›-๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š [๐™2] [๐™2๐™].

.

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

.

-- 14th Dalai Lama

from the book Answers: Discussions With Western Buddhists

Via: Just Dharma Quotes

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๐”ผ๐•˜๐• ๐•๐•–๐•ค๐•ค๐•Ÿ๐•–๐•ค๐•ค ๐•š๐•ค๐•Ÿ’๐•ฅ ๐•Ÿ๐•š๐•™๐•š๐•๐•š๐•ค๐•ž ~ ๐•‹๐•ฃ๐•’๐•๐•–๐•˜ ๐•‚๐•ช๐•’๐•“๐•˜๐• ๐•Ÿ โ„๐•š๐•Ÿ๐•ก๐• ๐•”๐•™๐•–

๐—˜๐—ด๐—ผ๐—น๐—ฒ๐˜€๐˜€๐—ป๐—ฒ๐˜€๐˜€ [๐˜€๐—ฒ๐—น๐—ณ๐—น๐—ฒ๐˜€๐˜€๐—ป๐—ฒ๐˜€๐˜€] ๐—ถ๐˜€ ๐—ป๐—ผ๐˜ ๐˜๐—ต๐—ฒ ๐˜€๐—ฎ๐—บ๐—ฒ ๐—ฎ๐˜€ ๐˜€๐—ฒ๐—น๐—ณ-๐—ฒ๐˜…๐˜๐—ถ๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป.

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

.

๐—ฅ๐—ฒ๐—ฎ๐—น๐—ถ๐˜‡๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฎ๐˜ ๐˜๐—ต๐—ฒ๐—ฟ๐—ฒ ๐—ถ๐˜€ ๐—ป๐—ผ ๐˜‚๐—ป๐—ฐ๐—ต๐—ฎ๐—ป๐—ด๐—ถ๐—ป๐—ด ๐˜€๐—ฒ๐—น๐—ณ [๐—ถ๐—ป๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ / ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ถ๐—ป๐—ด ๐˜€๐—ฒ๐—น๐—ณ] 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 ๐—ป๐—ถ๐—ต๐—ถ๐—น๐—ถ๐˜€๐˜๐—ถ๐—ฐ ๐˜ƒ๐—ถ๐—ฒ๐˜„, 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 ~ Chรถgyam 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.

.

– Chรถgyam Trungpa

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

Via: Just Dharma Quotes

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For more see:

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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 / 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.
-
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 / 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.
-
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].
-
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 / 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.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

.

[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.
--
[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.
--
[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).
-
[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.
-
[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 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.
--
[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.
--
[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 ...).
-
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 / 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.
-
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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