Friday, December 10, 2021

Great Perfection: the Nature of Mind, Easer of Weariness - B - Longchenpa - Chapter X - 172

.

GREAT PERFECTION: THE NATURE OF MIND, EASER OF WEARINESS - 172
By Longchenpa - Part B -

- Chapter X -
The view of Prajna that realizes the Ground
without dwelling in dualistic extremes
(37 verses)

From three translations:
https://www.wisdomlib.org/buddhism/book/the-great-chariot
https://www.pdfdrive.com/finding-rest-in-the-nature-of-the-mind-trilogy-of-rest-volume-1-e196892242.html
https://www.pdfdrive.com/kindly-bent-to-ease-us-from-the-trilogy-of-finding-comfort-and-ease-ngal-gso-skor-gsum-e161944567.html


See Part A for the previous sections:
Great Perfection: the Nature of Mind, Easer of Weariness - A - Longchenpa - Chapter X - 171
https://www.gilehtblog.com/2021/12/great-perfection-c10.html 


E. There is no realization by the words of doctrine [Inconceivability of the Ground / U2T]
(i.e. We need to rest in a spontaneous non-dualistic non-conceptual state of mind to directly perceive / realise / experience the inconceivable true nature of Reality as it is / Intrinsic-awareness / Ground / Suchness / Union of the Two Truths / U2T. The object sought is the seeker, our Primordial-awareness; where subject & object merge into the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Dharmata / Dharmadhatu / True nature of Reality as it is / Suchness / Union of the Two Truths / U2T.)

[E. There is no realization by the words of doctrine [Inconceivability of the Ground / U2T]]

(i.e. Conventional / relative / inter-subjective truths, methods, tools  and goals are relatively useful [T1], but they all have their limits since they are all empty of inherent existence / open / pure, never independent / universal / absolute / inherently existing [T2]. They are not enough to get us to the last step: the inconceivable beyond all dualistic conceptual conventionalities. So, ultimately, Buddhahood is no obtained with better discrimination – acccepting what is judged good, while rejecting what is judged bad – but by spontanously directly perceiving / realising / experiencing / being the Ground (or directly realising that we already are this Ground / U2T), the true nature of Reality as it is here & now, including the true nature of our own mind / Primordial-awareness / Enlightened-mind / Suchness / U2T. It is not about imagining what the Ground / U2T is, or meditating on the Ground / U2T, or simply being aware of the Ground / U2T. It is about being the unborn unchanging unconditioned unceasing pristine non-dual Ground / Primordial-awareness / Awakened-mind / U2T / U3S / Uopp -- where subject & object & action merge / Union. It is a spontaneous non-dualistic non-conceptual direct experience of Reality as it is here & now / Suchness / Ground / Primordial-awareness.)

There are four sections.

  1. It will not be realized by those who manifest pride (i.e. HOW TO REST IN THE TRUE NATURE OF THE MIND / SUCHNESS / U2T: We cannot use our ordinary conditioned dualistic mind(s) & methods / tools in order to seek our inconceivable non-dual unborn unchanging unconditioned unceasing pristine True-Mind / Ground / Primordial-empty-mind / Suchness / Union of the Two Truths / U2T. But by just letting it be, our non-dual naked primordial-awareness / primordial-wisdom can possibly spontaneously non-dualistically non-conceptually directly recognise itself, directly perceive / realise / experience its own true nature & dynamic in all appearances [U2T]. It is not about imagining what the Ground / U2T is, or meditating on the Ground / U2T, or simply being aware of the Ground / U2T. It is about being the unborn unchanging unconditioned unceasing pristine non-dual Ground / Primordial-awareness / Awakened-mind / U2T / U3S / Uopp -- where subject & object & action merge / Union. It is a spontaneous non-dualistic non-conceptual direct experience of Reality as it is here & now / Suchness / Ground / Primordial-awareness.)

  2. There is no realization by the divisions of doctrine (i.e. HOW CAN WHAT IS INEXPRESSIBLE BE EXPLAINED? Conventional / relative / inter-subjective truths, methods, tools  and goals are relatively useful [T1], but they all have their limits since they are all empty of inherent existence / open / pure, never independent / universal / absolute / inherently existing [T2]. They are not enough to get us to the last step: the inconceivable beyond all dualistic conceptual conventionalities. So, ultimately, Buddhahood is no obtained with better discrimination – acccepting what is judged good, while rejecting what is judged bad – but by spontanously directly perceiving / realising / experiencing / being the Ground, the true nature of Reality as it is here & now, including the true nature of our own mind / Primordial-awareness / Enlightened-mind / Suchness / U2T.)

  3. An example of how by analyzing the unestablished ground it is not realized (i.e. AN ANALOGY : It would be like arguing about the details of an illusion / dream / mirage / reflection on water.)

  4. The instruction of defilement by mind-made meditation (i.e. NOTHING TO DO / CULTIVATE / DEVELOP / PERFECT / CHANGE / PURIFY OR NOT: The Ground  / Suchness / Union of  the Two Truths / True nature & dynamic of all dharmas – including of the mind – is primordial equality, purity, perfection, divinity.  There is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberation Truth: the Union of the Two Truths [U2T]. So there is nothing to purify, nothing to cultivate / develop, nothing perfect. In this state there are no defilements. Everything is already the Great Perfection.)

[Jump to TOC]

E.1 It will not be realized by those who manifest pride
(i.e. It is by simulating the Fruit that we ultimately directly perceive / realise / experience it. Resting in a calm non-dualistic non-conceptual intrinsic-empty-awareness, we ultimately directly perceive / realise / experience the true nature of our mind, the true nature of Reality as it is here & now / Suchness / Primordial-awareness / Union of the Two Truths / U2T.)

[E1. It will not be realized by those who manifest pride]

(i.e. HOW TO REST IN THE TRUE NATURE OF THE MIND / SUCHNESS / U2T: We cannot use our ordinary conditioned dualistic mind(s) & methods / tools in order to seek our inconceivable non-dual unborn unchanging unconditioned unceasing pristine True-Mind / Ground / Primordial-empty-mind / Suchness / Union of the Two Truths / U2T. But by just letting it be, our non-dual naked primordial-awareness / primordial-wisdom can possibly spontaneously non-dualistically non-conceptually directly recognise itself, directly perceive / realise / experience its own true nature & dynamic in all appearances [U2T]. It is not about imagining what the Ground / U2T is, or meditating on the Ground / U2T, or simply being aware of the Ground / U2T. It is about being the unborn unchanging unconditioned unceasing pristine non-dual Ground / Primordial-awareness / Awakened-mind / U2T / U3S / Uopp -- where subject & object & action merge / Union. It is a spontaneous non-dualistic non-conceptual direct experience of Reality as it is here & now / Suchness / Ground / Primordial-awareness.)

[Chariot:] [Wisdom Library:] Now there is the teaching that those who evaluate the Dharma merely verbally, will not realize its meaning as it truly is. Keeping track of whether the reason applies to the subject, the forward and reverse pervasions, and what kinds of things agree or do not agree with the reason, we are moved by individual conceptions and kindle erroneous kleshas, so that a bonfire of many sufferings blazes up. Skillful at burning away the true being of oneself and others, such beings manifest pride like a mountain,

The mind of relationship with complexities and concepts. °
Is moved, as if by an always blowing blasting wind.
Though a mind like this will have no realization,
Bodhicitta not coming or going, taking or leaving,
Is the all-creating essence of undefiled wisdom,
By resting in that way, that is how it is seen.

15. The mind is stirred up by ideas, which are like chaff.
It is agitated by distractions, which are like the gusting wind.
Thus there is no access to this nature.
But if you rest correctly in the pure accomplished mind
Beyond arriving and departing,
Whence there’s nothing to remove,
To which there’s nothing to be added;
If you rest in primal wisdom
All-creating, free from stain,
You will behold this nature as it is.

While there is no understanding when the mind agitated by the chaff of the rationalist's propositions
Is disturbed and moves like the wind,
There is the vision of reality as it is
When the potential for limpid clearness and consummate perspicacity –,
That is unconcerned with negating and affirming, coming and going – and
This very fact of untainted pristine cognitions, all-creative, is left to itself.

[Wisdom Library:] Being liberated by seeing the pith, does not depend on abandoning any objects. By knowing the nature of the objects in a dream and the one who grasps them, they are self-liberated. Though others would like to be liberated after abandoning objects, the mere appearance of objects and mind does not bind. However, anyone attached to them is grasped by bondage.

[Wisdom Library:] In entering the profound essential meaning, do not hope for enlightenment from merely verbal doctrines of Dharma or mere logical husks and peels. Of the two kinds of philosophical conceptions philosophical conceptions of borders of classes are the words of ordinary beings due to untrue and erroneous attachment to true existence.

[Wisdom Library:] Philosophical conceptions of doctrine are those of all the traditions of exponents of real things, because they make exaggerated assertions about these natureless phenomena.

E.2 There is no realization by the divisions of doctrine
(i.e. The Ground is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s). It is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

[E2. There is no realization by the divisions of doctrine]

(i.e. HOW CAN WHAT IS INEXPRESSIBLE BE EXPLAINED? Conventional / relative / inter-subjective truths, methods, tools  and goals are relatively useful [T1], but they all have their limits since they are all empty of inherent existence / open / pure, never independent / universal / absolute / inherently existing [T2]. They are not enough to get us to the last step: the inconceivable beyond all dualistic conceptual conventionalities. So, ultimately, Buddhahood is no obtained with better discrimination – acccepting what is judged good, while rejecting what is judged bad – but by spontanously directly perceiving / realising / experiencing / being the Ground, the true nature of Reality as it is here & now, including the true nature of our own mind / Primordial-awareness / Enlightened-mind / Suchness / U2T.)

[Wisdom Library:] Therefore, in this case,

Here what use are many kinds of different doctrines
Or, likewise, a multitude of thoughts, expressions and concepts?
Within the true meaning are neither “established” or “unestablished.”
It has no limit or center, no divisions of vehicles.
Completely pure like the sky, without any partial bias,
When, within this state, there come to be confusions
Of mentally imputed existence and non-existence,
How can what is inexpressible be explained?
We only exhaust ourselves in that which has no meaning.

16. What use to you now are the various tenet systems?
What use to you these thoughts, these words, these propositions?
The ultimate does not exist nor is it non-existent.
It has no center or circumference.
It cannot be divided into vehicles.
It is like space, immaculate, unlimited, and unconfined.
To say that it exists or else does not exist Is to be deluded.
How can you explain what lies beyond expression?
In such a pointless exploit there is nothing but fatigue.

What is here the use of various philosophical systems,
Of thought, words, and notions?
The absolutely certain has nothing to do with proofs and non-proofs;
It has neither a periphery nor a center, nor do the divisions into spiritual pursuits apply;
Pure like the sky, it is not disrupted nor biased.
Since it is distorted when investigated by the intellect with its categories of existence and non-existence,
How can that which cannot be expressed in words, be explained in words?
One only wears oneself out with what is meaningless.

[Chariot:] Being liberated by seeing the pith, does not depend on abandoning any objects. By knowing the nature of the objects in a dream and the one who grasps them, they are self-liberated. Though others would like to be liberated after abandoning objects, the mere appearance of objects and mind does not bind. However, anyone attached to them is grasped by bondage.

E.3 An example of how by analyzing the unestablished ground it is not realized

[E3. An example of how by analyzing the unestablished ground it is not realized]

(i.e. AN ANALOGY : It would be like arguing about the details of an illusion / dream / mirage / reflection on water.)

[Wisdom Library:] Therefore, like arguing whether an utpala lotus in the sky is blue or yellow, why argue about the nature without center or limit? To take one phenomenon as an example,

Just so, in the middle of space, some one might imagine
A pristine pleasure garden, adorned with flowers and fruits,
With flowing waterfalls, and then begin to argue
About its divisions, and classes that do and do not accord.

17. It would be like imagining a shining pleasure grove
Aloft, suspended, in the middle of the sky,
Adorned with flowers and fruits, cascading waterfalls—
And disputing all its categories
With their concordant and discordant classes.

It is like quarreling about what agrees or does not agree
With the qualities someone imagines to exist in
A park with many flowers, fruits, and waterfalls
In the middle of the sky.

E.4 The instruction of defilement by mind-made meditation
(i.e. With full awareness of the true nature & dynamic of all dharmas, there are no more defilements. So there is nothing to purify, nothing to cultivate in absolute terms, just conventionally / relatively / intersubjectively. All appearances – ex. the three spheres, apparent opposites, even the two truths themselves, even the Ground and its manifestations – are automatically self-liberated / transmuted into the Ground, into the inseparable three pure kayas.)

[E4. The instruction of defilement by mind-made meditation]

(i.e. NOTHING TO DO / CULTIVATE / DEVELOP / PERFECT / CHANGE / PURIFY OR NOT: The Ground  / Suchness / Union of  the Two Truths / True nature & dynamic of all dharmas – including of the mind – is primordial equality, purity, perfection, divinity.  There is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberation Truth: the Union of the Two Truths [U2T]. So there is nothing to purify, nothing to cultivate / develop, nothing perfect. In this state there are no defilements. Everything is already the Great Perfection.)

[Chariot:] [Wisdom Library:] Therefore as for the phenomena of incidental obscurations or natural obscurations, there are these incidental verses:

Within the purity of the spotless nature of mind,°
Artificial defilements never will be seen.
Here why should we speak of development and perfection?
In meditative purity, defilements are exhausted.

18. The nature of the mind unstained and pure
Is never seen by stained manipulation and contrivance.
What use here are the generation and perfection stages?
Meditation and clear concentration
Do no more than spoil it!

The pure Mind-as-such, stainless in every respect,
Is never seen by the stains of the fictions (about it).
What is the point of practicing the Developing and
Fulfillment Stages (supposedly) concerned with it?
That which is itself lucid concentration is merely vitiated by cultivating it.

[Chariot:] [Wisdom Library:] By looking for complexities of developing and perfecting within the primordial spontaneous presence of the nature, the essence without accepting and rejecting will not be seen. Pass the pass into the self-completed great perfection.


F. Passing the pass [into the single nature / Suchness / Ground / U2T]
(i.e. Reaching the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Dharmata / Dharmadhatu / True nature of Reality as it is / Suchness / Union of the Two Truths / U2T. Transcending all description / conceptualisation, discrimination / dualities, causality / production / action, matter-energy, space & time. Transcending the whole karmic cycle. Freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma.)

[F. Passing the pass [into the single nature / Suchness / Ground / U2T]]

(i.e. PROGRESSION: going through one pass and another until we finally transcend everything, all dharmas, even the very subtle concepts, views, tools, goals used along the last part of the path.)

There are four sections.

  1. Passing the pass into the nature as limitless as space (i.e. MEDITATION WITHOUT MEDITATION – NOT ACCEPTING NOT REJECTING – MERGING SUBJECT & OBJECT INTO ONE UNIQUE INCONCEIVABLE GROUND / U2T: In Reality as it is / Suchness / Union of the Two Truths, apparent opposites like subject & object are not inherently existent (empty of inherent existence / open / pure / T2), not completely non-existent (still dependently appearing and relatively functional / T1), not both together  [2T], not neither [1T], and there is no fifth [U2T]; 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, not both together, not neither, and there is no fifth; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; etc. Their true nature & dynamic is inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. Everything is pristine manifestations inseparable from the pristine Ground [UGM]. So there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms about either of them. Abandon all hope & fear, all accepting & rejecting, all grasping & attachment. So just let the mind & everything else be as it is; just be fully present here & now, with impartiality / equanimity, and directly observe the inside, the outside and between them.)

  2. Passing the pass into the unity of the sky at the very moment of realization (i.e. SELF-LIBERATION - LIKE WAVES OF THE OCEAN - WITHIN AWARENESS, NEVER STIRRING FROM THE GROUND, AS SOON AS APPEARANCES ARISE THEY ARE SELF-LIBERATED INTO THE GROUND / U2T: At one point, as soon as they appear, all manifestations spontaneously subside into their Source / Basis / Ground / Suchness / Union of the Two Truths. Union of mirror  / sky / ocean / Ground and its reflections / clouds / waves / manifestations.)

  3. Passing the pass into freedom from viewed and viewer (i.e. TRANSCENDING THE OPPOSITION BETWEEN SUBJECT & OBJECT & ACTION [U3S / U2T-3S]: At one point subject & object merge into the unique inconceivable unborn unchanging unconditioned unceasing pristine non-dual Ground. Everything is directly perceived as the inconceivable Union of the Two Truths about opposites like the three spheres – subject / mind, relation / action, object / phenomena – [U2T-3WS], as spontaneous natural manifestations inseparable from the Ground [UGM]. There is just freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma.)

  4. Passing the pass into there being nothing to look at when encountering the ground (i.e. REACHING THE POINT OF NO RETURN – THE LEVEL OF THE EXHAUSTION OF DHARMAS: At one point, we reach the place of the exhaustion of phenomena, of all dharmas, of all apparent opposites like the three spheres, even the two truths themselves, even the notion of the Ground and it inseparable manifestations.)

[Jump to TOC]

F.1 Passing the pass into the nature as limitless as space
(i.e. In the purity of Limitless Space / Ground, there is nothing to accept or reject in absolute terms, nothing to purify, nothing to cling to, nothing to get attached to.)

[F1. Passing the pass into the nature as limitless as space]

(i.e. MEDITATION WITHOUT MEDITATION – NOT ACCEPTING NOT REJECTING – MERGING SUBJECT & OBJECT INTO ONE UNIQUE INCONCEIVABLE GROUND / U2T: In Reality as it is / Suchness / Union of the Two Truths, apparent opposites like subject & object are not inherently existent (empty of inherent existence / open / pure / T2), not completely non-existent (still dependently appearing and relatively functional / T1), not both together  [2T], not neither [1T], and there is no fifth [U2T]; 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, not both together, not neither, and there is no fifth; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; etc. Their true nature & dynamic is inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. Everything is pristine manifestations inseparable from the pristine Ground [UGM]. So there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms about either of them. Abandon all hope & fear, all accepting & rejecting, all grasping & attachment. So just let the mind & everything else be as it is; just be fully present here & now, with impartiality / equanimity, and directly observe the inside, the outside and between them.)

As for passing the path into the single nature, as limitless as SPACE:

Within the primordial purity of the nature of mind, °
Without abandoning, antidotes, separation or attainment,
Objects of meditation are superfluous.
Without outer grasping or inner fixation abandon clinging.
Without any grasping of "this," let us cut through attachment.
Without success or failure, abandon hope and fear.

19. In the mind itself,
The nature that is pure primordially,
There are no obscurations and no antidotes thereto.
There’s nothing to remove and nothing to acquire.
So leave aside conceptual targets.
There’s no inside, there’s no outside;
There’s no object apprehended and no subject apprehending.
Therefore give up clinging.
You cannot recognize this nature saying “this.”
So pare away all your assumptions.
There is no attaining it, and there’s no non-attaining it.
Abandon therefore hope and fear.

Since in Mind-as-such, pure in itself since the very beginning,
There is nothing of rejection and what aids rejection, nothing from which it is freed and nothing that can be reached, quit your preoccupation with it.
Since there is no without nor within, nothing apprehendable nor any apprehending, give up your intentions about it.
Since it cannot be grasped as 'this is it', put an end to your desire for it.
Since there is no obtaining nor non-obtaining, dismiss any speculations and fears.

Within the primordially enlightened nature of mind, there is now nothing to purify, so attachments of accepting and rejecting are unnecessary.
Since inner and outer grasping and fixation do not exist at all, do not cling.
Since within unity there is nothing to call, "this," destroy the coils of attachment.

(Note: Fixation:: an obsessive interest in or feeling about someone or something.)

F.2 Passing the pass into the unity of the sky at the very moment of realization
(i.e. Union of the pristine Ground and its inseparable spontaneous natural pristine manifestations [UGM] – like Union of the ocean and its waves; all clear water –. So, again, there is nothing to accept and nothing to reject in absolute terms.)

[F2. Passing the pass into the unity of the sky at the very moment of realization]

(i.e. SELF-LIBERATION - LIKE WAVES OF THE OCEAN - WITHIN AWARENESS, NEVER STIRRING FROM THE GROUND, AS SOON AS APPEARANCES ARISE THEY ARE SELF-LIBERATED INTO THE GROUND / U2T: At one point, as soon as they appear, all manifestations spontaneously subside into their Source / Basis / Ground / Suchness / Union of the Two Truths. Union of mirror  / sky / ocean / Ground and its reflections / clouds / waves / manifestations.)

In insight which is fundamentally without change, °
How can the different conditioned phenomena ever arise?
That very arising is liberation from the beginning.
Dharmakaya [Ground] is one, like water and its waves.

20. Within awareness, never stirring from the ground,
All arisings due to various conditions (manifestations or the Ground)
Naturally subside as soon as they appear,
Like ripples on the water.
They are one with dharmakāya [Ground].

In whatever observable quality something may present itself, due to various conditions
In the intrinsic cognitiveness of Being that does not step out of, nor turn into, something other than itself,
This presentation is free in its very presenting itself.
Like water and its waves, it is the one overarching reality in its experience as founding stratum of  meaning.

Within the changelessness of one's own mind, whatever instantaneous phenomena of joy and sorrow and happiness and suffering and so forth may arise are ungraspable. They liberate themselves with no need of other antidotes.

F.3 Passing the pass into freedom from viewed and viewer
(i.e. Transcending the three spheres – subject / mind, relation / action, object / phenomena – and their apparent opposition. They are all empty of inherent existence / open / pure <==> thus/because interdependent. They are all like inseparable pristine manifestations of the inconceivable pristine Ground.)

[F3. Passing the pass into freedom from viewed and viewer]

(i.e. TRANSCENDING THE OPPOSITION BETWEEN SUBJECT & OBJECT & ACTION [U3S / U2T-3S]: At one point subject & object merge into the unique inconceivable unborn unchanging unconditioned unceasing pristine non-dual Ground. Everything is directly perceived as the inconceivable Union of the Two Truths about opposites like the three spheres – subject / mind, relation / action, object / phenomena – [U2T-3WS], as spontaneous natural manifestations inseparable from the Ground [UGM]. There is just freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma.)

Such experience arises as we pass the pass into freedom from viewed (object) and viewer (subject).

When anything (object) is viewed (action), the viewer (subject)'s essence is lost. °
Objects and the directions, when sought will not be found (T2).
The seeker (subject) too is not perceived in simplicity (T2).
Without an object of action, the actor (subject) does not [inherently] exist (T2).

21. When I watch the thoughts as they arise,
The watcher vanishes [is transcended].
I search for it but nowhere is it found [T2].
Neither is the searcher seen—
There is just a freedom from conceptual elaboration.
There’s no [inherently existing] agent (subject); there’s no [inherently existing] object of its action.

When it is seen somewhere, the seer leaves his place
But does not find it by searching for it. It is not in any place or any direction.
The seeker himself is not observed and is inaccessible to any proposition.
There being no creator, there is nothing to create for him.

F.4 Passing the pass into there being nothing to look at when encountering the ground
(i.e. Transcending all description / conceptualisation, discrimination / dualities, causality / production / action, matter-energy, space & time. Transcending the whole karmic cycle. Freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma.)

[F4. Passing the pass into there being nothing to look at when encountering the ground]

(i.e. REACHING THE POINT OF NO RETURN – THE LEVEL OF THE EXHAUSTION OF DHARMAS: At one point, we reach the place of the exhaustion of phenomena, of all dharmas, of all apparent opposites like the three spheres, even the two truths themselves, even the notion of the Ground and it inseparable manifestations.)

At that time, realization of the indivisible space of the nature of mind is spontaneously present, and so as to what it is like when the self-existing throne of dharmakaya is attained, taking as an EXAMPLE THE AUTUMN SKY:

Reach the primordial state that is spotless like the sky. °
Without its opposite, resting, how can anything go? (i.e. Union of movement & rest.)
When exhaustion has been reached, there also is no coming.
Nobody looks at nothing, so where could we ever be?

22. I have come to the primordial state,
Which is like space, immaculate.
There is no going back, and where might I now go?
I have reached the place of the exhaustion of phenomena.
No more coming [to saṃsāra] can there be.
And where I am now none can see.

Having come to this primordial sphere, spotless like the sky,
There is no place for you to go back to, and where will you go to now?
You have reached a point at which everything is over; there is no further arriving.
Where am I that I am not seen by anyone?

That is a display of vajra song of realization without center or limit. What arises is liberated into space like a dispersing cloud. This is the realization arising at that time. By mixing primordial space, the nature of mind, and its self- arising, self-liberated wisdom, the nature of mind is irreversible from the natural state. We reach the level of the exhaustion of dharmas. This is liberation from the defile of knowledge of assertion and denial, that grasps things and characteristics. We reach the stream of dharmata without coming and going. (i.e. dharmin, the realm of dharmas, and dharmata, their real nature) No one goes and there is no place to go. Yogins who reach such a state transcend the objects of confusion. They do not enter the city of samsara. They reach the ground like the sky. The nature of their minds encounters space. The three gates are effortlessly liberated, like clouds disappearing into space, purified into the primordial ground of fixated conceptualization. They see what they are. This is the time when they ascertain the meaning which those of lesser fortune will not see, even if it is explained to them.


G. The conviction of realization
(i.e. Having reached the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Dharmata / Dharmadhatu / True nature of Reality as it is / Suchness / Union of the Two Truths / U2T, nothing else is required or wanted. Everything is directly perceived / experienced as primordially equal, pure, perfect, divine, as inseparable spontaneous natural manifestations of the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Dharmata / Dharmadhatu / True nature of Reality as it is / Suchness / Union of the Two Truths / U2T, as spontaneous play of the Ground. Union of the Ground and its manifestations [UGM]. Union of the Two Truths [U2T].)

[G. The conviction of realization]

[Jump to TOC]

(i.e. NO NEED FOR ANYTHING ELSE – NO REFERENCE POINTS, NO GRASPING / FIXATION – COMPLETE OPENNESS / FREEDOM FROM ALL EXTREMES & MIDDLE – EVEN BEYOND THE GROUND / PRIMORDIAL-AWARENESS / BUDDHA-NATURE / GENUINE-EMPTINESS / UNION OF THE TWO TRUTHS MODELS: At that point, knowing this,  we have a need for nothing else. No more questions, no more doubts, no more grasping, not more fears, no more attachment / fixations / obsessions. There is nothing to grasp or fear, no one to grasp or fear, not grasping or fear. All karma and conditionality are liberated. By the arising of the power of non-fixation, one has neither bondage or liberation. What is left is to dance with the universe.)

If this is known, we have a need for nothing else. °
Buddhas are nothing now, just as confused as we are.
There are no questions. Rootless mind is gone.
No reference points, no grasping "This," and nothing certain.
Relaxed and even, letting go into unity [the Ground / U2T].
Having realized this, here is the song that is sung.
By the rising of Drime Ozer it goes forth from the teaching.

23. Knowing this, I want for nothing else.
Whoever comes to freedom
Has, like me, cut through delusion.
Now I have no further questions;
The ground and root of mind are gone.
There is no goal, no clinging;
There’s no ascertaining; there’s no “it is this.”
Instead, there is an all-embracing evenness,
openness [emptiness], relaxedness, equality.
Now that I have realized it, I sing my song.
Stainless rays of light have thus shone out
And revealing it, have now departed.

If you know this, you are no longer in need of anything else,
And those who have become free have, like me, cut through deceptiveness.
I have no questions now; the ground and root of mind is gone.
There is no prop, no grasping, no certitude, no 'this is it'.
There is continuousness, uninterruptedness, wideness, overarchingness.
Having understood it thus, now I sing:
I, Dri-med 'od-zer ('the sun's spotless rays'), have pointed out (this) with my coming (rising) and have gone.

All doubts about the natural state are resolved. This is the time of no further aspirations. Other liberated yogins, have the same realization we do. So now, beyond this absence of doubts and questions, no one has anything to teach us.

The former well-ordered sequence of view, meditation, and action, depends on higher and lower stages like a flight of stairs. Its customary attitude regards yogins as higher and lower. Now the mind which asks questions about this is scattered, seeming to lose its ground and root. It finds no reference point at all. Whatever arises is ungraspable, as if one were drunk. Appearances are unrecognizable, as if one were a little child. Without any orderly plan of action, all at once everything is on the same level, naturally, alertly at ease. Without any reference point to lose, there is fundamental oneness beyond grasping. The phenomena of excellence arise within us.

This is when that happens. What arises arises as dharmata. (i.e. dharmin, the realm of dharmas, and dharmata, their real nature) When we reach the ground of confusion, it turns out to be pure objectless wakefulness like the space of the sky. All karma and conditionality are liberated.

This is when that occurs. Whatever is done is liberated into no reference point. By the arising of the power of non-fixation, one has neither bondage or liberation.

Becoming god-like, one sings a song of the manifestation of the nature of mind, self-arising wisdom. This is the natural state, beyond existence or non-existence of the natural state. We realize of the pith of the great limitless impartiality. With the rising of the thousand-rayed spotless disk of the sun, the world of good fortune is made to appear. Luminous mind is displayed as the lotus pond called liberation. One should know, "I have gone to mahasukha, the level of Samantabhadra."


H. The explanation of the primordial liberation of appearance [object] and mind [subject]

[H. The explanation of the primordial liberation of appearance [object] and mind [subject]]

(i.e. Being spontaneous natural manifestations of (inseparable from) the pristine Ground / Suchness / Union of the Two Truths [U2T],  all dharmas ==  including the three sphere: subject / mind, relation / action / karma, object / phenomena, including all apparent opposites, including the two truths themselves, including the Ground and its inseparable manifestations == are primordially liberated / free / equal / pure / perfect / divine. There is nothing to reject / eliminate / change / purify / perfect. Everything is primordially the inseparable three kayas.)

There are three sections of closing and summary.

  1. Passing the pass into the Natural Great Perfection [Dzogchen] (i.e. NATURAL GREAT PERFECTION – TIMELESS EQUALITY / PURITY / PERFECTION / COMPLETENESS: Nothing to do or not-do, to accept or reject, to affirm or negate, to seek or abandon, to add or subtract / eliminate. Nothing to change / purify / complete / perfect … or not. Everything is primordially equal, pure, perfect, divine, complete because from the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Primordial-awareness / Suchness / Union of the Two Truths [U2T]. In nature / essence, space & time, everything is  not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fight; meaning their true nature & dynamic is inconceivable. In the unperturbable Union of the Two Truths, there is no independent / universal / absolute / inherently existing basis (reference points) for any discrimination / grasping / attachment / fixation in absolute terms; no absolute basis for any acceptation or rejection in absolute terms.)

  2. Being encompassed in and perfected as the great miracle (i.e. )

  3. The final summary (i.e. FIND REST IN THE NATURE OF MIND : That is our door to a possible personal spontaneous non-dualistic non-conceptual direct perception / realisation / experience of the true nature & dynamic of Reality as it is here & now / Suchness / Union of the Two Truths, and thus ultimately  transcending all conditioning / karma.)

[Jump to TOC]

H.1. Passing the pass into the Natural Great Perfection [Dzogchen]

[H1. Passing the pass into the Natural Great Perfection [Dzogchen]]

(i.e. NATURAL GREAT PERFECTION – TIMELESS EQUALITY / PURITY / PERFECTION / COMPLETENESS: Nothing to do or not-do, to accept or reject, to affirm or negate, to seek or abandon, to add or subtract / eliminate. Nothing to change / purify / complete / perfect … or not. Everything is primordially equal, pure, perfect, divine, complete because from the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Primordial-awareness / Suchness / Union of the Two Truths [U2T]. In nature / essence, space & time, everything is  not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fight; meaning their true nature & dynamic is inconceivable. In the unperturbable Union of the Two Truths, there is no independent / universal / absolute / inherently existing basis (reference points) for any discrimination / grasping / attachment / fixation in absolute terms; no absolute basis for any acceptation or rejection in absolute terms.)

There are six parts.

  1. The emptiness of apparent OBJECTS (i.e. LIKE THE MANY REFLECTIONS ON A SINGLE MIRROR: Union of many manifestations and one unique Ground [UGM]: so they are not many, not one, not both together, not neither, and there is no fifth; meaning they are inconceivable. We have a great diversity of spontaneous natural manifestations / appearances from a unique inconceivable unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / True nature as it is / Union of the Two Truths [U2T]: All dharmas –  including the three spheres – subject / mind, relation / action / karma, object / phenomena – [U2T-3S], including all apparent opposites [Uopp / U2T-opp], including the two truths themselves [U2T-2T], including the Ground and its inseparable manifestations [U2T-GM] – are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence / open / pure [T2],  like illusions / dreams / mirages / reflections, not really existent. One aspect implies the other (<==>) [U2T]. All of those appearing [T1] objects are unborn, empty [T2], equal.)

  2. The projecting mind (SUBJECT) is emptiness (i.e. LIKE MANY CLOUDS ARISING IN THE UNIQUE SKY AND DISAPPEARING FROM THE UNPERTURBED SKY: All manifestations / appearances arise from the Ground and eventually dissolve into the unperturbed / unchanging Ground. This unique inconceivable unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Primordial-awareness / Suchness / True nature of Reality as it is including the mind / Suchness / Union of the Two Truths [U2T] is undisturbed by the arising and disappearing of appearances; it remains pure / pristine like Space.)

  3. Body and mind are non-dual emptiness (i.e. PRIMORDIAL EQUALITY & PURITY - WITHOUT ANY REFERENCE POINT TO DISCRIMINATE OR FIXATE – LIKE ILLUSIONS / DREAMS / MIRAGES / REFLECTIONS: All dharmas –  including the three spheres – subject / mind, relation / action / karma, object / phenomena – [U2T-3S], including all apparent opposites [Uopp / U2T-opp], including the two truths themselves [U2T-2T], including the Ground and its inseparable manifestations [U2T-GM] – are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence / open / pure [T2],  like illusions / dreams / mirages / reflections, not really existent. One aspect implies the other (<==>) [U2T]. So, all objects, all apparent opposites, like the three spheres, are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fight; meaning their true nature & dynamic is inconceivable. All of those things [T1] are unborn, empty of inherent existence / open / pure [T2], primordially equal, pure, perfect, divine. So  there is no independent / universal / absolute / inherently existing basis (reference points) for any discrimination / grasping / attachment / fixation in absolute terms; no absolute basis for any acceptation or rejection in absolute terms.

  4. External objects are uncertain and mind has no reference points [the Natural Great Perfection] (i.e. NATURAL GREAT PERFECTION / COMPLETENESS: Since there are no basis / reference points to discriminate in absolute terms, to fixate anything in absolute terms about all dharmas, about the three spheres – subject / mind, relation / action, object / phenomena – then everything is said to be the Natural Great Perfection (Dzogchen).)

  5. The reason for these (i.e. TIMELESS EQUALITY / PURITY / PERFECTION / COMPLETENESS: Nothing really exists and changes. The three spheres of any relation / action – ex. subject / mind / cause, relation / action / process / causality, object / phenomena / effect – in the three times – before, during, and after any change / action – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; meaning the relation / action / change / causality are inexplicable / indescribable / inconceivable. There is no permanence / continuity / eternity, no impermanence / discontinuity / annihilation, no both together, not neither, and there is no fifth, during any change, from one moment to the next, from one action to the next, from one rebirth to the next, from samsara to nirvana. So there is nothing to change / purify / complete / perfect; everything is primordially complete.)

  6. The changeless nature of mind (i.e. DHARMADHATU / SAMANTHABHADRA: The Ground / Basis / Source / Primordial-awareness / Genuine-emptiness / Buddha-nature / True nature & dynamism of Reality as it is / True nature of the mind / Suchness / Union of the Two Truths [U2T] is inconceivable unique unborn unchanging unconditioned unceasing pristine. It is timeless. This inconceivable Ground / Primordial-awareness / Union of the Two Truths [U2T] is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond the three spheres, beyond all apparent opposites, beyond the two truths themselves, beyond being a Ground / Basis / Source / Suchness.)

[Jump to TOC]

H.1-a The emptiness  [U2T] of apparent OBJECTS (phenomena)
(i.e. BIRTHLESSNESS, EMPTINESS, EQUALITY: Union of the Two Truths [U2T] about all objects / phenomena. Many appearances / manifestations, one unique Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Suchness / Union of the Two Truths / U2T. Union of the Ground and its manifestations [UGM].)

[H1a. The emptiness [U2T] of apparent OBJECTS (phenomena)]

(i.e. LIKE THE MANY REFLECTIONS ON A SINGLE MIRROR: Union of many manifestations and one unique Ground [UGM]: so they are not many, not one, not both together, not neither, and there is no fifth; meaning they are inconceivable. We have a great diversity of spontaneous natural manifestations / appearances from a unique inconceivable unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / True nature as it is / Union of the Two Truths [U2T]: All dharmas –  including the three spheres – subject / mind, relation / action / karma, object / phenomena – [U2T-3S], including all apparent opposites [Uopp / U2T-opp], including the two truths themselves [U2T-2T], including the Ground and its inseparable manifestations [U2T-GM] – are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence / open / pure [T2],  like illusions / dreams / mirages / reflections, not really existent. One aspect implies the other (<==>) [U2T]. All of those appearing [T1] objects are unborn, empty [T2], equal.)

With instruction of appearance and mind as primordial liberation, we pass the pass into the nature of the great perfection:

KYE HO my friends, look at apparent OBJECTS [T1]. °
They are all the unborn.
They are empty [T2] [U2T] and equal.
Even though various images rise within a mirror, [Many reflections / appearances / manifestations]
The surface of that mirror is really only one, [One Unique Ground / Suchness / Union of the Two Truths / U2T] [UGM]

24. Watch, my friends, the objects that appear [T1].
All are unoriginate [T2] [U2T], all equal in their emptiness—
Just as various things reflected in a glass [Many reflections / appearances / manifestations]
Are one and all the same, the mirror’s single sheen. [One Unique Ground / Suchness / Union of the Two Truths / U2T] [UGM]

Friends! look at the objects in their thereness.
All of them are alike in never having come into existence and in being an open dimension.
However varied the images may be that appear in a mirror,
They are the same in being the brightness of the mirror's surface.

When reflections arise [manifestations] in a mirror, there is really nothing but the radiance of the one bright mirror-surface [Ground], but still these forms appear [T1]. So all the dharmas of samsara are nothing else than the nature, [Genuine-]emptiness [U2T].

(i.e.  𝘚𝘰 𝘵𝘩𝘰𝘴𝘦 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 / 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴 𝘢𝘳𝘦 𝘢𝘱𝘱𝘢𝘳𝘦𝘯𝘵𝘭𝘺 '𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘮𝘢𝘯𝘺',
𝘣𝘶𝘵 𝘵𝘩𝘦𝘯 𝘢𝘳𝘦 𝘴𝘢𝘪𝘥 𝘵𝘰 𝘣𝘦 '𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭  / 𝘰𝘯𝘦'

  1. 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 𝘢𝘭𝘭 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦 𝘴𝘢𝘮𝘦 𝘶𝘯𝘪𝘲𝘶𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦; and

  2. 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘵𝘩𝘦𝘺 𝘩𝘢𝘷𝘦 𝘢𝘭𝘭 𝘵𝘩𝘦 𝘴𝘢𝘮𝘦 𝘶𝘯𝘪𝘲𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛].

  3. 𝘉𝘶𝘵 𝘪𝘯 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘮𝘢𝘯𝘺, 𝘯𝘰𝘵 𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭 / 𝘰𝘯𝘦, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳, 𝘢𝘯𝘥 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 𝘧𝘪𝘧𝘵𝘩.

  4. 𝘚𝘰 𝘸𝘦 𝘴𝘢𝘺 𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 '𝘦𝘲𝘶𝘢𝘭 / 𝘰𝘯𝘦 / 𝘱𝘶𝘳𝘦 / 𝘱𝘦𝘳𝘧𝘦𝘤𝘵 / 𝘥𝘪𝘷𝘪𝘯𝘦' 𝘢𝘴 𝘢𝘯 𝘢𝘯𝘵𝘪𝘥𝘰𝘵𝘦 𝘵𝘰 𝘰𝘶𝘳 𝘶𝘴𝘶𝘢𝘭 𝘱𝘰𝘴𝘪𝘵𝘪𝘰𝘯.)

H.1-b The projecting mind (Subject / Primordial-awareness) is [Genuine-]emptiness [U2T / Suchness / Ground]
(i.e. NATURELESSNESS: Union of the Two Truths about the subject / mind. The inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Dharmata / Dharmadhatu / True nature of Reality as it is / Suchness / Union of the Two Truths / U2T – beyond all extremes & middle – and its inseparable spontaneous natural pristine manifestations – physical, conceptual, mental; individual, collective, cosmic; pure, impure –. Ex. The three spheres before, during and after enlightenment.)

[H1b. The projecting mind (Subject / Primordial-awareness) is [Genuine-]emptiness [U2T / Suchness / Ground]]

(i.e. LIKE MANY CLOUDS ARISING IN THE UNIQUE SKY AND DISAPPEARING FROM THE UNPERTURBED SKY: All manifestations / appearances arise from the Ground and eventually dissolve into the unperturbed / unchanging Ground. This unique inconceivable unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Primordial-awareness / Suchness / True nature of Reality as it is including the mind / Suchness / Union of the Two Truths [U2T] is undisturbed by the arising and disappearing of appearances; it remains pure / pristine like Space.)

At the time of experiencing the naturelessness (i.e. without an essence) of all dharmas, as for appearances:

If we look at the MIND [Ground / primordial-awareness / Suchness / Union of the Two Truths / U2T]
that has projected this (manifestations), °
Mind [Ground] is free from any affirming or denying.
Just as clouds in the SKY arise and disappear,
The non-dual miracles of SPACE are purity.
This is the spotless nature that is the primordial buddha [Ground].
This is uncreated self-existing dharmata [Ground].

25. Watch the consciousness [Primordial-awareness / Ground / Suchness] discerning these appearances [manifestations].
The mind is like the SKY, beyond assertion and negation.
And just as in the sky the clouds take shape and then dissolve,
With no change to the SKY, which stays forever pure,
The nature of the mind is likewise always pure;
It is primordially enlightened [Enlightened-awareness],
Uncreated, naturally present, ultimate reality [Ground].

Look hither at the mind that introduces the distinctions.
Mind is like the sky, independent of all affirmation and negation;
Clouds may appear and disappear in the sky,
But the sky's magic remains not-two and pure.
So also it is With primordial Buddhahood, spotless in itself;
It is uncreated, spontaneously present meaningfulness.

Awareness, producing the view, is liberated from projecting objects. The phenomena of object-appearance are purified in non-fixation. When clouds fade away after arising in the sky, they go nowhere but space. Self-dissolving, they become invisible. As awareness is liberated from projecting objects, the three times go into the space of realization.

(Note: Fixation: an obsessive interest in or feeling about someone or something.)

H.1-c Body (objects / phenomena) and mind (subject) are non-dual emptiness [not many / two, not one]
(i.e. EQUALITY & FREEDOM FROM ALL LIMITS: The three spheres are inseparable spontaneous natural pristine manifestations inseparable from the pristine Ground / Suchness / U2T. Union of the three spheres [U3S], or Union of the Two Truths about the three spheres [U2T-3S]. Union of the Ground and its manifestations [UGM], or Union of the Two Truths about the Ground and its manifestations [U2T-GM].)

[H1c. Body (objects / phenomena) and mind (subject) are non-dual emptiness [not many / two, not one]]

(i.e. PRIMORDIAL EQUALITY & PURITY - WITHOUT ANY REFERENCE POINT TO DISCRIMINATE OR FIXATE – LIKE ILLUSIONS / DREAMS / MIRAGES / REFLECTIONS: All dharmas –  including the three spheres – subject / mind, relation / action / karma, object / phenomena – [U2T-3S], including all apparent opposites [Uopp / U2T-opp], including the two truths themselves [U2T-2T], including the Ground and its inseparable manifestations [U2T-GM] – are like an inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence / open / pure [T2],  like illusions / dreams / mirages / reflections, not really existent. One aspect implies the other (<==>) [U2T]. So, all objects, all apparent opposites, like the three spheres, are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fight; meaning their true nature & dynamic is inconceivable. All of those things [T1] are unborn, empty of inherent existence / open / pure [T2], primordially equal, pure, perfect, divine. So  there is no independent / universal / absolute / inherently existing basis (reference points) for any discrimination / grasping / attachment / fixation in absolute terms; no absolute basis for any acceptation or rejection in absolute terms.)

There is neither OBJECT (MANIFESTATIONS) or primordial purity (SUBJECT / GROUND). °
There is no receiving and there is no letting go, (i.e. The Middle Way.)
No bias or partiality, no negation or affirmation. (i.e. The Middle Way.)
What appears [T1] has no true existence [T2] [U2T]; (i.e. Union of the Two Truths [U2T].)
What rises [manifestations] is [Genuine-]emptiness [Ground] [UGM]. (i.e. Union of the Ground and its manifestations.)
All is equality, free from all reference points [inconceivable].

26. The object and the mind itself are not two things. (i.e. Union subject / mind & object / phenomena [U3S].)
They’re one in primal purity. (i.e. One unique pristine Ground with its many inseparable manifestations.)
Therein, adopting and rejecting are not two. (i.e. The Middle Way.)
There’s no one-sided affirmation or denial. (i.e. The Middle Way.)
All appearance [T1] is devoid of true existence [T2] [U2T]; (i.e. Union of the Two Truths [U2T].)
All arising is by nature empty [UGM]. (i.e. Union of the Ground and its manifestations.)
Everything is equal and beyond all reference [inconceivable].

In what is pure from the beginning, where object and mind do not exist as two,
Rejection and acceptance do not obtain as two, nor is there affirmation nor negation concerning partial aspects.
Whatever is there has no independent reality, and what presents itself is the open dimension of Being;
The fact that everything is the same (in its Being) means that it is independent of any support.

Apparent objects (manifestations) and fixation-producing awareness (subject / Ground), appear while neither of them exists [U2T], as within a dream. They are known without accepting and rejecting, and affirmation and denial.

Whatever appears is empty of true existence, like the water in a mirage. When this is known, the reflection-like appearance of all dharmas should be abandoned. Then there is equality, essentially providing no reference point for the mind.

(Note: Fixation: an obsessive interest in or feeling about someone or something.)

(Note: Reference point: a basis or standard for evaluation, assessment, or comparison; a criterion.)

H.1-d External objects are uncertain and mind has no reference points [the Natural Great Perfection]
(i.e. NO REFERENCE POINTS, FREEDOM FROM ALL LIMITS: The true nature & dynamic of the Ground and its manifestations [UGM / U2T-GM], of the three spheres – subject / mind, relation / action, object / phenomena – [U3S / U2T-3S], of apparent opposites [Uopp / U2T-opp], of the two truths [U2T-2T] … is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma. It has to be directly perceived / realised / experienced.)

[H1d. External objects are uncertain and mind has no reference points]

(i.e. NATURAL GREAT PERFECTION / COMPLETENESS: Since there are no basis / reference points to discriminate in absolute terms, to fixate anything in absolute terms about all dharmas, about the three spheres – subject / mind, relation / action, object / phenomena – then everything is said to be the Natural Great Perfection (Dzogchen).)

OBJECTS (PHENOMENA) are uncertain [T2], appearing in various ways [T1]. °
In the great impartiality, MIND (SUBJECT) has no reference points.
So the nature of mahasandhi should be known.

27. Objects of the senses
Are appearances, various and uncertain,
And likewise mind itself cannot be pointed at.
It is the great state free of all extremes.
Know this as the Natural Great Perfection.

In the same way as thereness is varied, there being no certainty as to (what is to be) object,
So also the intellect is without specific contents and has no limits.
Know this to be absolute completeness.

Appearances (objects) are not ascertained as one particular thing [T2], but seem to be a variety  [T1].
The awareness (subject) that fixates them also has no reference points.
Everything is liberated as the partless singularity of the great perfection.

(Note: Fixation: an obsessive interest in or feeling about someone or something.)

(Note: Reference point: a basis or standard for evaluation, assessment, or comparison; a criterion.)

H.1-e The reason for these
(i.e. PERFECT EQUALITY: Union of the three times [U3T­­], or Union of the Two Truths about the three times [U2T-3T]. They are not different / separate / multiple / dual, not identical / united / open / non-dual, not both together, not neither. Meaning, their true nature & dynamic is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma. It has to be directly perceived / realised / experienced.)

[H1e. The reason for these]

As for establishing the reason:

(i.e. TIMELESS EQUALITY / PURITY / PERFECTION / COMPLETENESS: Nothing really exists and changes. The three spheres of any relation / action – ex. subject / mind / cause, relation / action / process / causality, object / phenomena / effect – in the three times – before, during, and after any change / action – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; meaning the relation / action / change / causality are inexplicable / indescribable / inconceivable. There is no permanence / continuity / eternity, no impermanence / discontinuity / annihilation, no both together, not neither, and there is no fifth, during any change, from one moment to the next, from one action to the next, from one rebirth to the next, from samsara to nirvana. So there is nothing to change / purify / complete / perfect; everything is primordially complete.)

Within the world of dharmas of samsara and nirvana, °
The dharmas of the past are equality without concept.
The dharmas of the future are unborn equality.
The dharmas of the present are non-dwelling equality.
The three times are timeless as equality with no ground.
All there is was always eternally complete.

28. For so it is regarding everything—
Phenomenal existence, nirvāṇa, and saṃsāra:
Past phenomena are no more seen;
In this they are all equal.
Future things have not been born;
In this they are all equal.
Present things do not endure;
In this they are all equal.
Timeless are the three times,
Destitute of all foundation.
In this they are all equal.
All things from the outset are perfect equality.

Thus as to the whole of thereness and fictitiousness, Samsara and Nirvana,
Things of the past are the sameness (of Being) in their no longer being seen;
Things of the future are the sameness (of Being) in their not yet having come into existence;
Things of the present are the sameness (of Being) in their not staying on.
The three aspects of time as well as no-time are the sameness (of Being) in their having no foundation or root.
Everything is the reach (of Being) complete from the very beginning.

As for the five fold equality:

  1. Since all dharmas are equal, they should be known to be without accepting and rejecting, and good and bad.

  2. These dharmas of the phenomenal world are equal in that once they are gone (past), they will not return.

  3. Since the future ones have not arisen, they are equal in not existing anywhere.

  4. In the present they are equal in that if the apprehension that identifies inner and outer essences is examined, none are found.

  5. Yet equally when unexamined they appear.

The three times are related by not being established in time, and since they are groundless they are equally empty.

Because everything is unborn they are also equal as prajnaparamita. Their duration and cessation similarly from the time they appear are equal in not being established as anything whatsoever.

H.1-f The changeless nature of mind
(i.e. CHANGELESS: Inconceivable Unique Unborn Unchanging Unconditioned Unceasing Pristine Ground / Basis / Source / Primordial-awareness / Suchness / Union of the Two Truths / U2T / Dharmadhatu / Dharmata / Buddha-nature / Genuine-emptiness …)

[H1f. The changeless nature of mind]

(i.e. DHARMADHATU / SAMANTHABHADRA: The Ground / Basis / Source / Primordial-awareness / Genuine-emptiness / Buddha-nature / True nature & dynamism of Reality as it is / True nature of the mind / Suchness / Union of the Two Truths [U2T] is inconceivable unique unborn unchanging unconditioned unceasing pristine. It is timeless. This inconceivable Ground / Primordial-awareness / Union of the Two Truths [U2T] is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond the three spheres, beyond all apparent opposites, beyond the two truths themselves, beyond being a Ground / Basis / Source / Suchness.)

The phenomenal world that consists of samsara and nirvana °
Is nothing but an image reflected in the mind.
The nature of that mind is the great space of dharmadhatu [Ground].
The nature of that space is changeless throughout the three times.
That changeless nature was nirvana from the start.
This fundamental enlightenment is Samantabhadra

29. Saṃsāra and nirvāṇa, all phenomenal existence,
Are images reflected in the mind.
The nature of the mind Is the great space of dharmadhātu [Ground] —
And space throughout the three times
Is immutable by very nature.
This unchanging nature is primordial nirvāṇa:
The enlightened state within the ground—Samantabhadra.

Thereness and fictitiousness, Samsara and Nirvana, are images of the mind;
This mind itself is the continuum of experience as vast as the sky;
This sky itself, throughout time, does not step out of itself or turn into something other than itself;
This unchangingness itself is primordial Nirvana:
As Being it has remained limpid clearness and consummate perspicacity – Samantabhadra

Whatever appears is a reflection of confused habitual patterns, arising as if on the surface of a mirror.

The phenomenal world (objects / phenomena) is the supported destructible inhabitants, sentient beings, within the destructible environment. By becoming familiar with the habitual patterns of confused mind, they appear to be non-existent from the time they arise like a dream. One gains that conviction about the confused appearances of apparent mind. One gains the conviction that appearance-fixating mind (subject) is empty like space.

H.2 Being encompassed in and perfected as the great miracle

[H2. Being encompassed in and perfected as the great miracle]

(i.e. )

There are five parts.

  1. Inseparable appearance and emptiness are primordially the same (i.e. GREAT EQUALITY / PURITY / PERFECTION – PRIMORDIAL UNION OF THE TWO TRUTHS BEYOND ALL EXTREMES & MIDDLE: The Two Truths are also inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / collaborating, in harmony. We cannot reduce everything to either of them, or to a combination of them, or to none of them, and there is no fifth. They are empty of inherent existence / open / pure [T2] <==> because they are interdependent [T1], and vice versa [U2T]. They are not existent, not 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, not both together, not neither, and there is no fifth; etc. The true nature of the two truths and their Union is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma. This Union of the Two Truths is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.)

  2. All mentally imputed labelings are empty of essence (i.e. GREAT EQUALITY / PURITY / PERFECTION – PRIMORDIAL UNION OF APPARENT OPPOSITES BEYOND ALL EXTREMES & MIDDLE:
    I. Union of the Two Truths about all dharmas [U2T-all]: All dharmas are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labelled / imputed by the mind in dependence of its past / conditioning / karma [T1] <==> thus all dharmas are empty of inherent existence [T2], and vice versa [U2T].
    All dharmas are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: not existent, not 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, not both together, not neither, and there is no fifth; etc.
    The true nature of all dharmas is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
    This Union of the Two Truths about all dharmas is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.
    II. Union of opposites [Uopp]: All apparent opposites are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labelled / imputed by the mind in dependence of its past / conditioning / karma [T1] <==> thus all apparent opposites are empty of inherent existence [T2], and vice versa [U2T].
    All apparent opposites are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: not existent, not 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, not both together, not neither, and there is no fifth; etc.
    The true nature of apparent opposites and their Union is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
    This Union of apparent opposites is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.
    III. Union of the three spheres [U3S]: The three spheres are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labelled / imputed by the mind in dependence of its past / conditioning / karma [T1] <==> thus the three spheres are empty of inherent existence [T2], and vice versa [U2T].
    The three spheres – ex. subject / mind, relation / action, object / phenomena – are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: not existent, not 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, not both together, not neither, and there is no fifth; etc.
    The true nature of the three spheres and their Union is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
    This Union of the three spheres is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.
    IV. Union of the Two Truths about the two truths themselve [U2T-2T]: The two truths themselves are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labelled / imputed by the mind in dependence of its past / conditioning / karma [T1] <==> thus the two truths themselves are empty of inherent existence [T2], and vice versa [U2T].
    The two truths themselves are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: not existent, not 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, not both together, not neither, and there is no fifth; etc.
    The true nature of two truths themselves and their Union is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
    This Union of the two truths about the two truths themselves about the two truths themselves is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.)

  3. Since mind does not emit anything, objects do not arise (i.e. INSEPARABILITY / CO-EMERGENCE OF APPARENT OPPOSITES LIKE THE THREE SPHERES – SUBJECT / MIND, RELATION / ACTION, OBJECT / PHENOMENA –: They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. The subject / mind is not causing / producing the object / phenomena; the object / phenomena is not causing / producing the subject / mind. They are not first ONE, then become TWO. We cannot reduce everything to the mind-only, not to objects-only / phenomena-only, not to relations-only / actions-only / processes-only, not to a combination of them, not to none of them, and there is no other possibility. The three spheres are empty of inherent existence [T2] <==> because inseparable, interdependent, co-dependent, co-emergent, co-evolving [T1] [U2T].)

  4. Since object and mind are natureless, they are self-liberated (i.e. EVERYTHING IS NON-DUAL / ONE: All apparent opposites, including the three spheres, including the two truths themselves, including the Ground and its manifestations, are non-dual / one – in the non-dual sense of those terms: not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. They are thus inconceivable. Dualistic conceptual analysis will not reveal their true nature or solve any problems about them in absolute terms, just conventionally / relatively / inter-subjectively. Liberation comes from directly realising their true nature & dynamic as pointed by the concept of the Union of the Two Truths.)

  5. If one realizes that what arises is self-liberated, that is sagacious (i.e. ALL HAS THE EQUAL TASTE OF SINGLE CO-EMERGENCE: ex. Union of the Two Truths [U2T], Union of the three spheres [U3S], Union of apparent opposites [Uopp], Union of the Ground and its manifestations [UGM], Union of the Two Truths about the two truths themselves [U2T-2T], and all of their derivatives)

[Jump to TOC]

H.2-a Inseparable appearance and emptiness are primordially the same
(i.e. GREAT EQUALITY: Same unique Ground / Suchness / Union of the Two Truths / U2T … Union of the Two Truths about the two truths themselves [U2T-2T]. They are not existent (empty of inherent existence / open / pure), not non-existent (still dependently appearing and relatively functional), not both together, not neither, and there is no fifth; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; not different / separate / many / two / dual, not identical / united / the same / one / non-dual, not both together, not neither, and there is no fifth. So, we say they are equal / one, pure, perfect, divine as an antidote to our usual position. So there is nothing to accept and nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively.)

[H2a. Inseparable appearance and emptiness are primordially the same]

Therefore, all dharmas are primordially and universally included and perfected as the wondrously-arisen nature of the great perfection:

(i.e. GREAT EQUALITY / PURITY / PERFECTION – PRIMORDIAL UNION OF THE TWO TRUTHS BEYOND ALL EXTREMES & MIDDLE: The Two Truths are also inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / collaborating, in harmony. We cannot reduce everything to either of them, or to a combination of them, or to none of them, and there is no fifth. They are empty of inherent existence / open / pure [T2] <==> because they are interdependent [T1], and vice versa [U2T]. They are not existent, not 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, not both together, not neither, and there is no fifth; etc. The true nature of the two truths and their Union is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma. This Union of the Two Truths is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.)

Inseparable and primordial appearance [T1] and emptiness [T2]. [U2T] °
Simplicity without perception of either one or many.
With neither bias or partiality, all is equal,
Equal appearance and emptiness; equal in truth or falsehood.
Existence is equal and non-existence is also equal.
This is equality transcending all extremes,
The single state of the space of primordial purity.

30. Appearances [T1] and emptiness [T2] are not divided. [U2T]
Such is the primordial state of things [Ground],
Which, neither one nor many, cannot be conceived
And lie beyond the reach of thought.
Neither to one side nor to the other do they fall;
In this they are all equal.
They are equal in appearance,
Equal in their emptiness,
Equal in their truth, and equal in their falsity,
Equal in existence,
Equal in their nonexistence,
And equal in transcending every limit.
All is one expanse of primal purity.

This primordial range, in which thereness and openness [emptiness] are indivisible,
Is not objectifiable as one or many; it is independent of the propositions about it.
This self-sameness and equality of all that is, having no fragmentation nor segmentation in it,
Remains the same as thereness, the same as openness [emptiness], the same as truth, the same as falsehood,
The same as existence, the same as non-existence, the same in transcending every limitation.
It is the one continuum, the reach and range that has remained pure from the very beginning.

All dharmas are non-dual appearance-emptiness beyond complexities of one and many, like space. (i.e. non-dual: not one, not two. Not separate or different, not the same.) There is nothing solid and definite to them.

Really equality like space, appearances are equally like reflections in a mirror. They are equally emptiness, having no identity 11 of their own (T2). From the viewpoint of confused mind, they are equal in truly existing only in the sense of having causal power (T1). For example, either form or a reflection can produce form-grasping awareness within the eye-consciousness. They are equally false. Their natureless (i.e. without an essence) state is confused appearance, like the hallucinations created by eating datura plants. 12 They are equally existent [T1], as emanations exhausted in their mere appearance. They are equally non-existent (T2), since their nature is not established, like water in a mirage. They are equally beyond extremes, like pure space. They are primordially equal as the space of dharmata beyond division or clearing away, and without example. (i.e. dharmin, the realm of dharmas, and dharmata, their real nature)

H.2-b All mentally imputed labeling are empty of essence
(i.e. All dharmas – ex. the three spheres, apparent opposites, even the two truths themselves, even the Ground and its manifestations – are equal in being like a Union of being empty of inherent existence / open / pure [T2] <==> because/thus conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma. One aspect / truth implies the other (<==>) [U2T]. All dharmas are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond the three spheres, beyond all apparent opposites, beyond the two truths themselves. All dharmas have the same Ground / Suchness.)

[H2b. All mentally imputed labeling are empty of essence]

(i.e. GREAT EQUALITY / PURITY / PERFECTION – PRIMORDIAL UNION OF APPARENT OPPOSITES BEYOND ALL EXTREMES & MIDDLE:
I. Union of the Two Truths about all dharmas [U2T-all]: All dharmas are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labelled / imputed by the mind in dependence of its past / conditioning / karma [T1] <==> thus all dharmas are empty of inherent existence [T2], and vice versa [U2T].
All dharmas are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: not existent, not 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, not both together, not neither, and there is no fifth; etc.
The true nature of all dharmas is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
This Union of the Two Truths about all dharmas is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.
II. Union of opposites [Uopp]: All apparent opposites are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labelled / imputed by the mind in dependence of its past / conditioning / karma [T1] <==> thus all apparent opposites are empty of inherent existence [T2], and vice versa [U2T].
All apparent opposites are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: not existent, not 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, not both together, not neither, and there is no fifth; etc.
The true nature of apparent opposites and their Union is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
This Union of apparent opposites is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.
III. Union of the three spheres [U3S]: The three spheres are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labelled / imputed by the mind in dependence of its past / conditioning / karma [T1] <==> thus the three spheres are empty of inherent existence [T2], and vice versa [U2T].
The three spheres – ex. subject / mind, relation / action, object / phenomena – are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: not existent, not 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, not both together, not neither, and there is no fifth; etc.
The true nature of the three spheres and their Union is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
This Union of the three spheres is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.
IV. Union of the Two Truths about the two truths themselve [U2T-2T]: The two truths themselves are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labelled / imputed by the mind in dependence of its past / conditioning / karma [T1] <==> thus the two truths themselves are empty of inherent existence [T2], and vice versa [U2T].
The two truths themselves are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual – in the non-dual sense of those terms: not existent, not 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, not both together, not neither, and there is no fifth; etc.
The true nature of two truths themselves and their Union is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
This Union of the two truths about the two truths themselves about the two truths themselves is the only thing that is unborn unchanging unconditioned unceasing pristine in the whole Universe, in both samsara & nirvana. It is the true nature & dynamic of Reality as it is, the true nature of our mind(s), the Ground / Basis / Source / Suchness.)

All that the mind examines [T1] is empty of any essence [T2] [U2T]. °
Names are inflated myths of individual essence,
Supposedly to be found in this temporary world.
There is neither true nor false,
no connection of Body (objects / phenomena) and mind (subject)
One does not cover the other.
There are neither subject nor object.

31. All mental imputations [T1] are by nature empty [T2] [U2T].
All names are adventitious labels.
Specific features are but superimpositions.
There’s no dividing truth from falsity.
The object and the mind are unrelated;
They do not stain or qualify each other.
They do not stain or qualify each other.
There is no knower and there is no known.

All that is postulated by the intellect is devoid of any substance;
Names are incidental; essences are imputations.
Truth and falsehood do not exist as two; objects and mind have no relationship.
The one does not shroud the other-there is no apprehendable (object) nor apprehending (subject).

The doctrines of the skandhas, ayatanas, and so forth are mere mental imputations. As mentally imputed dharmas do not exist, they are empty of essence. Nominal imputations have no reality internal or external. They are incidental and unestablished. The imputation, "This is a real specifically characterized phenomenon." exhausts itself as mere name and concept. Though imputed objects are maintained to be like a fire arising from kindling, like fire in a dream, the natures of these apparent forms of confused habitual patterns are not established. All appearances of the confused viewpoint of samsara are mere superimposed projections. In that sense, from the time such objects appear, they are equal in being only false.

However, if one analyzes apparent objects and the awareness that fixates them, there are neither truth or falsity. Object and perceiver are like space. There is neither related object nor relationship, and so relationship is not real. Nothing has nothing to do with anything. Not only does relationship not exist, but general and particular, though set forth by the mind, are not specifically characterized or identifiable phenomena. Therefore, general and particular are equally either non-imputed phenomena or if they are imputed phenomena, they neither increase or decrease.

So what if relationship and the fixated objects of grasping and fixation are shown by analysis not to exist? Then all the fixations of fools are confused. A small child does has no such superimposed doctrines and distinctions, but later becomes accustomed to projecting obscurations drawn from doctrines of bad learning.

H.2-c Since mind emanates nothing, no objects arise
(i.e. Union of the three spheres [U3S], or Union of the Two Truths about the three spheres [U2T-3S]. Subject / mind and object / phenomena are not existent (empty of inherent existence / open / pure), not non-existent (still dependently appearing and relatively functional), not both together, not neither, and there is no fifth; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; not different / separate / many / two / dual, not identical / united / the same / one / non-dual, not both together, not neither, and there is no fifth. So, we say they are equal / one, pure, perfect, divine as an antidote to our usual position. So there is nothing to accept and nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively.)

[H2c. Since mind emanates nothing, no objects arise]

As for the example of the instruction of not fixating this non-relationship:

(i.e. INSEPARABILITY / CO-EMERGENCE OF APPARENT OPPOSITES LIKE THE THREE SPHERES – SUBJECT / MIND, RELATION / ACTION, OBJECT / PHENOMENA –: They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. The subject / mind is not causing / producing the object / phenomena; the object / phenomena is not causing / producing the subject / mind. They are not first ONE, then become TWO. We cannot reduce everything to the mind-only, not to objects-only / phenomena-only, not to relations-only / actions-only / processes-only, not to a combination of them, not to none of them, and there is no other possibility. The three spheres are empty of inherent existence [T2] <==> because inseparable, interdependent, co-dependent, co-emergent, co-evolving [T1] [U2T].)

Just as various forms appear within a mirror, °
Phenomenal objects rise in the space of sense awareness (subject).
By grasping them we feel desire and aggression.
Then there is the confusion of the samsaric world.
Bring them all together, not projecting the mind.
No objective phenomena arise within the mind (not identical).
Being essenceless, they do not exist as two (not different).

32. In just the same way as a face’s form
Appears within a looking glass,
The aspects of a thing arise
Within sensorial consciousness.
Through taking them as real
Both craving and aversion come,
Delusions of saṃsāra.
Investigate more closely:
The mind has not gone out toward the thing,
And neither does the aspect of the thing
Arise within the mind.
They’re not two separate “things,”
For both are destitute of real existence.

Just as in a mirror an image will appear,
So in sensory cognition an object's observable quality will arise;
By apprehending it (as something) you go astray into a fictitious world of attachment and aversion.
If you look closely you will find that the mind has not gone out to the object
And the object's observable quality has not arisen in the mind.
Because neither has anything to it, they cannot be established as two.

This short passage about the well-known example is added to make this easier to understand. When the reflection of a face appears in a mirror, does one's face eject the reflection so that they become two? Or does the reflection appear to be like the face, while not ejected out of the face? As for individual appearance in the faculties of the six senses, mind does not eject itself as an external object. Nor does the object appear within the phenomenal apprehension of sense awareness. The face does not eject itself and become the reflection or image; but the reflection is supposed to appear like it.

When phenomena arise the way they are grasped by mind is samsaric confusion. If these objects are analyzed, mind is not externally ejected, and the external phenomena allegedly apprehended do not shoot in and arise internally. As what they appear to be, they do not arise anywhere.

The mind of phenomenal arising too is not established externally, internally, or in between. Then fixation of phenomena does not exist. If phenomena are analyzed, they are essenceless. What arises is unestablished. Phenomena, object and perceiver are things could not possibly be established.

H.2-d Since object and mind are natureless, they are self-liberated
(i.e. There is a diversity of manifestations from an inconceivable unique Ground / Suchness / Union of the Two Truths [U2T]. Union of the Ground and its manifestations [UGM]. Union of apparent opposites [Uopp]. Apparent opposites – like the three spheres, or the two truths themselves, or the Ground and its manifestations – are not existent (empty of inherent existence / open / pure), not non-existent (still dependently appearing and relatively functional), not both together, not neither, and there is no fifth; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; not different / separate / many / two / dual, not identical / united / the same / one / non-dual, not both together, not neither, and there is no fifth. So, we say they are equal / one, pure, perfect, divine as an antidote to our usual position. So there is nothing to accept and nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively.)

[H2d. Since object and mind are natureless, they are self-liberated]

Appearing like this:

(i.e. EVERYTHING IS NON-DUAL / ONE: All apparent opposites, including the three spheres, including the two truths themselves, including the Ground and its manifestations, are non-dual / one – in the non-dual sense of those terms: not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. They are thus inconceivable. Dualistic conceptual analysis will not reveal their true nature or solve any problems about them in absolute terms, just conventionally / relatively / inter-subjectively. Liberation comes from directly realising their true nature & dynamic as pointed by the concept of the Union of the Two Truths.)

All objects are one because they are without an essence [T2 / U2T]. °
All theories are one because their objects cannot be grasped.
Appearance (object) and mind (subject) are not two, but one primordial purity.
There is no need for analysis or examination.
They are a single fundamental liberation.

33. All things are one—the same—
In lacking an intrinsic being.
All cognitions are the same:
Not one of them is graspable.
Phenomena and mind are not two entities:
They are one in their primordial purity.
For investigation and analysis there is no need,
For from the outset, all is one, a state of openness [emptiness] and freedom.

All the objects are one and the same in not having an essence, and
All the intellects are one and the same in not being apprehendable in the concrete;
Thereness and mind do not exist as two: they are one and the same in being pure from their very beginning.
There is no need to select and go discursively over the one or the other.
They are one and the same in their freedom that has been their ground.

As the various things in a dream occur within a single state of sleep, all apparent variety is one in naturelessness (i.e. without an essence). Appearances seem to arise continually, but thoughts as one can apprehend no essence to them, like waves that are only a state of a single body of water. Just as obscured vision is one with the eye-awareness that grasps it, appearance and mind are one within non-dual dharmata. (i.e. dharmin, the realm of dharmas, and dharmata, their real nature) (i.e. non-dual: not one, not two. Not separate or different, not the same.) Requiring no examination or analysis at all, beyond examination and analysis, the nature of this pleasure garden in the sky is taught to be that of the sky itself.

H.2-e If one realizes that what arises is self-liberated, that is sagacious
(i.e. One is wise if he understands that they are not existent (empty of inherent existence / open / pure), not non-existent (still dependently appearing and relatively functional), not both together, not neither, and there is no fifth; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; not different / separate / many / two / dual, not identical / united / the same / one / non-dual, not both together, not neither, and there is no fifth. So, we say they are equal / one, pure, perfect, divine as an antidote to our usual position. So there is nothing to accept and nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively.)

[H2e. If one realizes that what arises is self-liberated, that is sagacious]

(i.e. ALL HAS THE EQUAL TASTE OF SINGLE CO-EMERGENCE: ex. Union of the Two Truths [U2T], Union of the three spheres [U3S], Union of apparent opposites [Uopp], Union of the Ground and its manifestations [UGM], Union of the Two Truths about the two truths themselves [U2T-2T], and all of their derivatives)

Non-dual Samsara / nirvana, is one within the mind: °
A variety of rivers are one within the ocean.
All has the equal taste of single co-emergence.
The change of the four elements is one in the state of space,
One in freedom from mental negation or assertion,
One because whatever arises is liberated,
One in the purity of non-duality.
The play of waves is one with the water that is their substance.
Whoever realizes this can be said to be sagacious.

34. Saṃsāra and nirvāṇa are not two;
They’re one within the mind’s expanse—
As all the rivers in the sea are one.
All things are of an equal taste
And in their inborn nature, all are one.
The change and flux of the four elements
Are one within the space where they occur.
Asseverations and negations—all are one
Within the space of emptiness.
All things that arise subside all by themselves; In this they are not different
But are one in purity—
Just like all the ripples in a single stream.
Those who realize this are wise indeed.

Samsara and Nirvana do not exist as two, they are one and the same in the realm of mind:
The various rivers are one and the same in the vastness of the ocean.
Everything is alike in its value, one and the same in its togetherness with experience.
The change and transformation of the elemental forces are one and the same as to space.
Mind's affirmations and negations are one and the same in the openness [emptiness] of Being.
What presents itself and what is free in itself are not existing as two; they are one and the same in their purity.
The dance of the waves is one and the same as the expanse of water.
If a person understands it thus, he is a sage.

As rivers flowing from the four directions are one within the ocean, samsara and nirvana are one within the mind.

Whatever changes there may be in the four elements, they do not depart from space. So whatever phenomenal experiences of the view, meditation, action, and fruition may arise are one within the co-emergent natural state.

Assertions and negations that arise within the mind are one in being empty, because they have moved from the suchness of co-emergent wisdom. As waves are one with water, what arises is one with the unborn. The complexities of mind are one with the nature of mind. That nature is primordially without emanation and gathering.

Discursive thoughts dissolve in the ground like water mixing with water.

The lord Buddha, the nature of mind, is without complexity, beyond objects of seeing. Those who know that are sagacious.

H.3 The final summary

[H3. The final summary]

(i.e. FIND REST IN THE NATURE OF MIND : That is our door to a possible personal spontaneous non-dualistic non-conceptual direct perception / realisation / experience of the true nature & dynamic of Reality as it is here & now / Suchness / Union of the Two Truths, and thus ultimately  transcending all conditioning / karma.)

There are two parts.

  1. The instruction that the meaning of being without accepting and rejecting is being without grasping and fixation (i.e. FIND REST IN THE INCONCEIVABLE TRUE NATURE OF MIND / U2T BEYOND ALL OPPOSITION / DUALITIES, ACCEPTATION & REJECTION : There is nothing to accept or reject in absolute terms, no independent / universal / absolute / inherently existing basis (reference points) for any discrimination / grasping / attachment / fixation in absolute terms, because everything is like spontaneous natural pristine manifestations of the inconceivable unique unborn unchanging unconditioned unceasing pristine non-dual Ground / Suchness / True nature of Reality as it is: Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S ], Union of opposites [Uopp / U2T-opp]. Because all dharmas are beyond all dualities like: good & bad, pure & impure, desirable & undesirable, difference & identity, permanence & impermanence, existence & non-existence, acceptation & rejection, samsara & nirvana, etc. Because the true nature of all dharma  is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.)

  2. The nature of the great perfection is without fixation (i.e. NATURAL GREAT PERFECTION / COMPLETION: EVERYTHING IS PRIMORDIALLY EQUAL, PURE, PERFECT, DIVINE, FREE FROM ALL REFERENCE POINTS, DUALITIES & FIXATIONS: Understanding that all discriminations / graspings / fixations in absolute terms are pointless, at that time, while maintaining our mind in perfect equanimous presence here & now, not accepting & not rejecting anything, simply directly observing the empty-manifestations of the Ground – ex. the dance of the three spheres –, letting them self-liberate into the Ground / Suchness / Union of the Two Truths, then there is enough room – free from all extremes & middle – for a possible personal spontaneous non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now, of our own true-face / Primordial-awareness / Primordial-wisdom / Union of the Two Truths [U2T].)

[Jump to TOC]

H.3-a The instruction that the meaning of being without accepting and rejecting is being without grasping and fixation
(i.e. Find rest in the nature of Mind / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Dharmata / Dharmadhatu / True nature of Reality as it is / Suchness / Union of the Two Truths / U2T – free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma, free from all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time – without accepting or rejecting anything: All dharmas – like the three spheres, or apparent opposites, or the two truths themselves, or the Ground and its manifestations – are not existent (empty of inherent existence / open / pure), not non-existent (still dependently appearing and relatively functional), not both together, not neither, and there is no fifth; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; not different / separate / many / two / dual, not identical / united / the same / one / non-dual, not both together, not neither, and there is no fifth. So, we say they are equal / one, pure, perfect, divine as an antidote to our usual position. So there is nothing to accept and nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively.)

[H3a. The instruction that the meaning of being without accepting and rejecting is being without grasping and fixation]

 (i.e. FIND REST IN THE INCONCEIVABLE TRUE NATURE OF MIND / U2T BEYOND ALL OPPOSITION / DUALITIES, ACCEPTATION & REJECTION : There is nothing to accept or reject in absolute terms, no independent / universal / absolute / inherently existing basis (reference points) for any discrimination / grasping / attachment / fixation in absolute terms, because everything is like spontaneous natural pristine manifestations of the inconceivable unique unborn unchanging unconditioned unceasing pristine non-dual Ground / Suchness / True nature of Reality as it is: Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S ], Union of opposites [Uopp / U2T-opp]. Because all dharmas are beyond all dualities like: good & bad, pure & impure, desirable & undesirable, difference & identity, permanence & impermanence, existence & non-existence, acceptation & rejection, samsara & nirvana, etc. Because the true nature of all dharma  is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.)

Here all dharmas are not grasped as different. °
These reflections have the nature of non-duality.
This play has no good and evil, accepting or rejecting.
Let us rest where the mind does not fixate duality.

35. Manifold phenomena
Ungraspable in their identity
Are but reflected images
Not different in their nature.
This play, which in itself
Is neither good nor bad,
Is not to be accepted nor to be rejected.
Do not grasp at it with dualistic mind
But rest at ease.

All the entities of reality which cannot be grasped concretely in their variety
Are images that do not exist as a duality.
Let this play, where neither good nor evil, neither acceptance nor rejection apply,
Happily go on where the intellect does not introduce a duality.

(Note: Fixation: an obsessive interest in or feeling about someone or something.)

Since essentially pure suchness arising as play, is beyond action, seeking, memory, and thought.

H.3-b The nature of the great perfection is without fixation
(i.e. Find rest in the nature of Mind / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Dharmata / Dharmadhatu / True nature of Reality as it is / Suchness / Union of the Two Truths / U2T – free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma, free from all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time. It is the Great perfection, the natural state.)

[H3b. The nature of the great perfection is without fixation]

(i.e. NATURAL GREAT PERFECTION / COMPLETION: EVERYTHING IS PRIMORDIALLY EQUAL, PURE, PERFECT, DIVINE, FREE FROM ALL REFERENCE POINTS, DUALITIES & FIXATIONS: Understanding that all discriminations / graspings / fixations in absolute terms are pointless, at that time, while maintaining our mind in perfect equanimous presence here & now, not accepting & not rejecting anything, simply directly observing the empty-manifestations of the Ground – ex. the dance of the three spheres –, letting them self-liberate into the Ground / Suchness / Union of the Two Truths, then there is enough room – free from all extremes & middle – for a possible personal spontaneous non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now, of our own true-face / Primordial-awareness / Primordial-wisdom / Union of the Two Truths [U2T].)

(Note: Reference point: a basis or standard for evaluation, assessment, or comparison; a criterion.)

(Note: Fixation: an obsessive interest in or feeling about someone or something.)

When one rests there:

Fixed objects do not arise when there are no reference points. °
Insight without fixation is the completeness of being,
The nature of the great perfection, the natural state.

36. Perceptions, which are without certainty,
Arise regarding objects of the senses, which themselves cannot be pointed out.
Awareness that forbears to cling to them
Is one vast open state of letting go.
It is the fundamental nature
Of the Natural Great Perfection.

This ultimate roaming of pure awareness with no subjective demands entering into it
Over thereness with no specific object in it and nothing to stop it,
Is the manner in which absolute completeness is present.

At this time non-fixating insight arises in natural freedom from all assertions and denials. The great perfection is spontaneously present.


I. The dedication of merit
(i.e. May we find rest in the nature of Mind / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Dharmata / Dharmadhatu / True nature of Reality as it is / Suchness / Union of the Two Truths / U2T – free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma, free from all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time.)

[I. The dedication of merit]

[Jump to TOC]

(i.e. MAY WE FIND REST IN THE NATURE OF MIND / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Dharmata / Dharmadhatu / True nature of Reality as it is / Suchness / Union of the Two Truths / U2T – free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma, free from all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time.)

Now there is the dedication of merit:

Thus, because of the equal nature of all dharmas, °
Having passed the pass of fixations of intellect.
With limitless awareness bound in servitude,
May our exhausted minds today ease their weariness.

37. Therefore all phenomena Are equal in their nature.
Be convinced of this, and without clinging
Settle in a state beyond the ordinary mind.
Exhausted by imposing chains of partiality
Upon awareness free from partiality,
May your mind today find rest.

When by the equality of all that is,
The reach and range, free from the intellect's working, has been judged to have nothing to do with subjective demands,
Wearied and weakened through its unlimited pure awareness having been fettered into serfdom,
May Mind today find comfort and ease.

(Note: Fixation: an obsessive interest in or feeling about someone or something.)

By the merit of presenting this garland of the wondrously-arisen Dharma of instantaneous liberation into the essential meaning, may whatever beings there may be, enter into being the space of the great freedom from partiality. The fences of their personal doctrines and their view and meditation do not encounter the nature without bondage and liberation. They are bound in assertion, denial, and so forth, wearied by attachment to true existence. May these rest in spontaneous adherence to the conceptionless nature of the great perfection. This the vast space of the doer of all, bodhicitta.


.

.
.

No comments:

Post a Comment

Note: Only a member of this blog may post a comment.