Tuesday, December 7, 2021

Great Perfection: the Nature of Mind, Easer of Weariness - A - Longchenpa - Chapter X - 171

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GREAT PERFECTION: THE NATURE OF MIND, EASER OF WEARINESS - 171
By Longchenpa - Part A -

- 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


Brief Table of Content

  • A. Entering into the nature of all dharmas, the unborn [the Ground]

  • B. The view that realizes suchness [The true nature of Reality / Ground: Union of the Two Truths]

    • B1. The natural state (like illusions / dreams)

    • B2. The refutation of maintaining that appearance is mind (like reflections)

    • B3. The phenomenal world is like illusion (not different / many, not identical / one)

    • B4. Mind is essenceless (inconceivable, beyond all extremes & middle, all dualities)

    • B5. The examples of naturelessness (like mirages; no real dependent origination / birth, duration / change, cessation / death / liberation; no real cycle of rebirths)

  • C. What is to be abandoned [Not this or that; but our ignorance of the true nature & dynamic of the karmic cycle] (i.e. No real rebirth into the six realms)

  • D. Abandoning [A path in accord with the View / Ground / U2T]

    • D1. How to train in the Middle Way free from extremes (Abiding in the state of equanimous self-cognizing wisdom, we directly experience it, and gain conviction about our true nature – the Union of the Two Truths free of all extremes & middle)

    • D2. Cutting the root of mind (It is not about analysing or rejecting appearances / conventional truths / samsara, but about directly realising their true nature & dynamic / U2T)

    • D3. The mind arising as the six lokas is unreal (No permanent / continuous / eternal mind or anything going through rebirths in the six realms -- inconceivability of the karmic cycle)

    • D4. Mind is uncreated or unfabricated (No impermanent mind / discontinuity / annihilation either - it is inconceivable, so just let it be)

    • D5. Mind as instantaneous (The true nature of the mind, or the inconceivable Union of the Two Truths about the three spheres has to be directly experienced by letting our mind be in its natural state)

    • D6. Because it is primordially pure, it is without birth and cessation (The Ground / Primordial-awareness / Suchness / U2T is also empty of inherent existence <==> because dependently co-arisen)

    • D7. Being without any accepting and rejecting (This ground is beyond all analysis, all extremes & middle, all dualistic conceptual proliferations, all defining limitations, all conditioning / karma)

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

    • E1. It will not be realized by those who manifest pride (How to rest in the true nature of the mind)

    • E2. There is no realization by the divisions of doctrine (How can what is inexpressible be explained?)

    • E3. An example of how by analyzing the unestablished ground it is not realized (An analogy)

    • E4. The instruction of defilement by mind-made meditation (Nothing to do / cultivate / develop / perfect / change / purify or not)

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

    • F1. Passing the pass into the nature as limitless as space (Meditation without meditation – not accepting not rejecting – merging subject & object into one unique inconceivable ground / U2T)

    • F2. Passing the pass into the unity of the sky at the very moment of realization (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)

    • F3. Passing the pass into freedom from viewed and viewer (Transcending the opposition between subject & object & action [U3S / U2T-3S])

    • F4. Passing the pass into there being nothing to look at when encountering the ground (Reaching the point of no return – the level of the exhaustion of dharmas)

  • G. The conviction of realization (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)

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

    • H1. Passing the pass into the Natural Great Perfection [Dzogchen] (Natural great perfection – timeless equality / purity / perfection / completeness)

      • H1a. The emptiness [U2T] of apparent OBJECTS (phenomena) (Like the many reflections on a single mirror)

      • H1b. The projecting mind (Subject / Primordial-awareness) is [Genuine-]emptiness [U2T / Suchness / Ground] (Like many clouds arising in the unique sky and disappearing from the unperturbed sky)

      • H1c. Body (objects / phenomena) and mind (subject) are non-dual emptiness [not many / two, not one] (Primordial equality & purity - without any reference point to discriminate or fixate – like illusions / dreams / mirages / reflections)

      • H1d. External objects are uncertain and mind has no reference points [the Natural Great Perfection] (Natural Great Perfection / Completeness)

      • H1e. The reason for these (Timeless equality / purity / perfection / completeness)

      • H1f. The changeless nature of mind (Dharmadhatu / Samanthabhadra)

    • H2. Being encompassed in and perfected as the great miracle ()

      • H2a. Inseparable appearance and emptiness are primordially the same (Great equality / purity / perfection – Primordial Union of The Two Truths beyond all extremes & middle)

      • H2b. All mentally imputed labeling are empty of essence (Great equality / purity / perfection – Primordial Union of the Two Truths beyond all extremes & middle; Primordial Union of the three spheres beyond all extremes & middle; Primordial Union of apparent opposites beyond all extremes & middle; Primordial Union of the Two Truths about the two truths themselves beyond all extremes & middle – all merely labelled / imputed by the mind <==> thus empty of inherent existence)

      • H2c. Since mind emanates nothing, no objects arise (Inseparability / co-emergence of apparent opposites like the three spheres – subject / mind, relation / action, object / phenomena –)

      • H2d. Since object and mind are natureless, they are self-liberated (Everything is non-dual / one – in the non-dual sense of those terms: not different / many / dual, not identical / one / non-dual, not both together, not neither)

      • H2e. If one realizes that what arises is self-liberated, that is sagacious (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)

    • H3. The final summary (Find rest in the nature of mind)

      • H3a. The instruction that the meaning of being without accepting and rejecting is being without grasping and fixation (Find rest in the inconceivable true nature of mind / U2T beyond all opposition / dualities, acceptation & rejection)

      • H3b. The nature of the great perfection is without fixation (Natural great perfection / completion: everything is primordially equal, pure, perfect, divine, free from all reference points, dualities & fixations)

  • I. The dedication of merit (May we find rest in the nature of mind)


Résumé of Chapter 10

(i.e. Entering into the teaching of the nature of all dharmas as the natural state, co-emergent wisdom, the primordially natureless essential meaning of all Dharmas.
Meaning that the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / True nature of Reality as it is / Suchness / Union of the Two Truths [U2T] = is felt as our primordial naked Enlightened-mind / Primordial-awareness / Primordial-wisdom (with its five wisdoms) inseparable from, or co-emergent with, our ordinary dualistic conceptual mind(s). (It is not something different / separate from our ordinary mind; it is simply its fundamental nature, and the true nature of all dharmas.)
That is our door to enlightenment: to find rest in the nature of Mind, in our primordial naked non-dual non-conceptual co-emergent empty-awareness, or primordial-wisdom. From there we can directly perceive / realise / experience the true nature of Reality as it is / Suchness as manifested with our Primordial-awareness.
Meaning that our true-face, what is unfabricated unchanging permanent pristine in our mind(s) and in everything else, what is always present and functioning, whether a mind is enlightened or not, is simply the fact that it is spontaneous natural manifestations of the Ground / Union of the Two Truths / U2T: It is the fact that it is like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled by the mind in dependence of its conditioning / karma, not completely non-existent <==> and being empty of inherent existence / open / pure [T2], like illusions / dreams / mirages / reflections, not really existent. And that one aspect / truth implies the other (<==>) [U2T]. The fact that it is not inherently existent (empty of inherent existence / open / pure - T2), not completely non-existent (still appearing and relatively functional - T1), not both together [2T], not neither [1T], and there is no fifth. That never change.
The fact that its true nature & dynamic is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), that it is free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma, free from all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time.
The fact that 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.
The fact that 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.
The fact that 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 all dharmas, just conventionally / relatively / inter-subjectively if it help someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T].
Everything else happening in this mind, and around it, is spontaneous natural manifestations of this primordial nature / Ground / Suchness / Union of the Two Truths [U2T], inseparable from it.
Everything is timelessly / primordially equal, pure, perfect, complete, divine.
That is the Natural Great Perfection.)

  1. Entering into the nature of all dharmas, the unborn [the Ground] (i.e. ENTERING INTO THE THE TRUE NATURE OF REALITY AS IT IS / GROUND / U2T: Entering into the unique inconceivable  unborn unchanging unconditioned unceasing pristine True nature & dynamic of Reality as it is / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Suchness / Union of the Two Truths / U2T <==> and its inseparable spontaneous natural manifestations / appearances. [UGM])

  2. The view that realizes suchness [The true nature of Reality / Ground: Union of the Two Truths] (i.e. THE VIEW / GROUND / UNION OF THE TWO TRUTHS ABOUT ALL DHARMAS: The View that the unique inconceivable  unborn unchanging unconditioned unceasing pristine true nature & dynamic of all dharmas / Suchness, including of the three spheres – subject / mind, relation / action / karma, object / phenomena –, including of the two truths themselves, is like an inconceivable Union of the Two Truths: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind, not completely non-existent <==> and being empty of inherent existence / open / pure [T2],  like illusions / dreams / mirages / reflections, not really existent. One aspect / truth implies the other (<==>) [U2T].)

  1. The natural state (i.e. LIKE ILLUSIONS / DREAMS: Union of the TwoTruths [ U2T] about all dharmas: everything – including the mind – is there but not there, like illusions / dreams; appearing but still empty, empty of inherent existence / open / pure but still dependently co-appearing and relatively functional.)

  2. The refutation of maintaining that appearance is mind (i.e. LIKE REFLECTIONS IN A MIRROR: Even the mind, enlightened or not, is like that; so we cannot reduce all appearances / manifestations to the subject/mind-only, nor more than to objects/phenomena-only, or to relations/ actions/ processes-only. Subject & object are interdependent / co-emergent / co-evolving [T1] <==> because/thus both are empty of inherent existence / open / pure [T2] [U2T].  They are not different / separate / multiple / two / dual, not identical / united / one / non-dual, not both together, not neither, and there is fifth. Meaning their true nature is inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

  3. The phenomenal world is like illusion (i.e. NOT DIFFERENT, NOT IDENTICAL: Everything – including the mind – is like reflections in a mirror: there but not there: appearing <==> but still empty; empty of inherent existence / open / pure [T2] <==> but still conventionally dependently co-arisen and relatively functional [T1] [U2T]. Not different from the mirror, not identical. Thus their true nature is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).)

  4. Mind is essenceless (i.e. BEYOND ALL EXTREMES / DUALITIES / INCONCEIVABLE: The true nature & dynamic of all dharmas / Suchness – including of the mind – is said to be  indescribable / inconceivable, beyond all extremes / dualities like existence vs. non-existence, description vs. non-description, conceptualisation vs. non-conceptualisation, discrimination vs. non-descrimination, thinking vs. non-thinking, action vs. non-action, duality vs. non-duality, identity vs. difference, etc. So we say it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. It has to be directly perceived / realised / experienced. But all of this is still a finger pointing at the moon, not the moon itself. It is more subtle than anything we can think of.)

  5. The examples of naturelessness (i.e. LIKE MIRAGE -- NO REAL DEPENDENT ORIGINATION / CAUSALITY / BIRTH, DURATION / CHANGE, CESSATION / DEATH / LIBERATION: In résumé, all dharmas – including the mind – are natureless /  essenceless, like water in a mirage, or the moon reflected in a pool. Union of the Two Truths [U2T].)

  1. What is to be abandoned [Not this or that; but our ignorance of the true nature & dynamic of the karmic cycle] (i.e. NO REAL REBIRTH INTO THE SIX REALMS / U2T: Since all dharmas – including the mind and the 5-aggregates – are Union of the Two Truths [U2T], then there is no permanence / continuity / eternity of any subject / mind, or object / 5-aggregates, or action / process / karma, from one moment to the next, from one action to the next, from one rebirth to the next, from samsara to nirvana; and there is no complete impermanence / discontinuity / annihilation either. Cause & effect are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning the true nature & dynamic of causality / karma / rebirth is indescribable / inconceivable; we just need to stay away from all extreme views about this. We might think there is a continuous mind (or permanent self), but that is just a constantly reinforced illusion due to our habitual patterns. To think there is absolutely no self / mind / continuity is also a mistake. We need to transcend this kind of illusions that perpetuates our karmic cycle, and is the cause of all suffering for self & others. We need to transmute our ignorance into wisdom. We need a Middle Way Path in accord with the View.)
    (i.e. A Buddha / enlightened being is like someone who can directly perceive / realise / experience the inconceivable  true nature & dynamic of Reality as it is / Suchness / Union of the Two Truths about all dharmas [U2T]. It is someone who has directly realised the inconceivable true nature & dynamic of causality / the conditioning / karmic cycle (as pointed out by concepts like the cycle of rebirths in the six realms, the twelve links of dependent origination, the Wheel of Life). Meanwhile, we need to stay away from all extremes about this. In the limitless cycle of causality, ex. the 12 links of dependent origination (pratityasamutpada), nothing is really existent (T2: second truth: emptiness of inherent existence), nothing is completely non-existent (T1: first truth: still conventionally dependently co-arisen & relatively functional), nothing is both together (2T: accepting the difference / duality of the two truths), nothing is neither (T1: rejecting both; the identity / oneness of the two truths), and there is no fifth. In it nothing is permanent / continuous / eternal, nothing is impermanent / discontinuous / annihilated, nothing is both together, nothing is neither, and there is no fifth. Meaning the true nature & dynamic of causality / karma, of the  karmic cycle, of the 12 links of dependent origination, of the cycle of rebirths, is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s). It has to be spontaneously personally non-dualistically non-conceptually directly perceived / realised / experienced in the here & now. It is by spontaneously directly perceiving / realising / experiencing the inconceivable true nature & dynamic of the conditioning / karmic cycle that we spontaneously transmute samsara, our 5 aggregates, our body speech & mind, into nirvana here & now, into the inseparable pûre body speech & mind of a Buddha. Nothing to accept / add, nothing to reject / subtract: everything is primordially the Union of the  three pure kayas.)

  2. Abandoning [A path in accord with the View / Ground / U2T] (i.e. We cannot use our flawed conditioned dualistic conceptual mind(s) and methods to seek our unconditioned non-dual True-Face / Primordial-awareness / Ground / Suchness. We have to use our pure unconditioned primordial-wisdom, the primordial non-dual naked functionality of our mind, of everything. We just need to calm our karmic machine, to calm our body, speech and mind sufficiently in order to be fully present here & now, with equanimity, without accepting or rejecting anything, just observing, learning from Reality as it is / the Ground / U2T, learning the true nature & dynamic of the three spheres. Just by 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-all]. What it directly perceives is what is primorial unfabricated unchanging permanent in all dharmas – including the mind –; that is the fact that everything is like an inconceivable Union of the Two Truths [U2T]: 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 past / conditioning / karma [U3S / U2T-3S], not completely non-existent <==> thus empty of inherent existence / open / pure [T2], like illusions / dreams / mirages / reflections, not really existent [Uopp / U2T-opp]. One aspect / truth implies the other (<==>). That is the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness of everything, including the mind. It is present in everything because it is the true nature of everything. It is the Ground inseparable from its spontaneous natural manifestations [UGM / U2T-GM]. Directly realising this is enough to transmute the whole samsara into nirvana here & now. No need to accept this and reject that; as manifestations inseparable from the Ground [UGM] everything is beyond good & bad, pure & impure, acceptation & rejection.)

  1. How to train in the Middle Way free from extremes (i.e. A MIDDLE WAY PATH: ABIDING IN THE STATE OF EQUANIMOUS SELF-COGNIZING WISDOM, WE DIRECTLY EXPERIENCE IT, AND GAIN CONVICTION ABOUT OUR TRUE NATURE – THE UNION OF THE TWO TRUTHS FREE OF ALL EXTREMES & MIDDLE: This non-dualistic non-conceptual direct insight-wisdom / true-prajna of directly perceiving / realising/ experiencing the true nature & dynamic of Reality as it is here & now / Ground / Dzogchen / Suchness / the inconceivable Union of the Two Truths – free from all extremes & middle (extremes like existence & non-existence, samsara & nirvana, appearance & emptiness) – about all dharma [U2T-all] – including the three spheres [U2T-3S], including all apparent opposites [U2T-opp], even including the two truths themselves [U2T-2T], even including the Ground and its inseparable manifestations [U2T-GM] –, is the unique ultimate definitive antidote to our ignorance, to our samsaric habitual patterns, to the root cause of the continuation of our karmic cycle and of all suffering for self & other. How to? This direct insight-wisdom is accessible after calming sufficiently our body, speech and mind, by remaining calm & fully present here & now, with equanimity, without accepting or rejecting anything, just observing, directly learning from the unborn / Reality as it is / Ground / U2T. In that pure state, we possibly can get a spontaneous personal non-dualistic non-conceptual direct perception / realisation / experience of our true primordial-nature / Primordial-awareness / Primordial-wisdom (with its inseparable five wisdoms). THIS IS THE NATURAL STATE, THE NATURE OF THE GREAT PERFECTION. This method is called ‘bringing the Fruit into the Path’: acting like we already have an enlightened-mind, we gradually make it come to reality. It has to directly recognise itself.)

  2. Cutting the root of mind [transmuting our ignorance into direct wisdom] (i.e.  IT IS NOT ABOUT ANALYSING OR REJECTING APPEARANCES / CONVENTIONAL TRUTHS / SAMSARA, BUT ABOUT DIRECTLY REALISING THEIR TRUE NATURE & DYNAMIC / U2T: It is not appearances (physical, conceptual, mental fabrications) that are the problem, that bind us into slavery; it is our ignorance of their inconceivable true nature & dynamic [U2T], our grasping / attachment to them. Appearances – ex. the three spheres, apparent opposites, even the two truths themselves, even the Ground and its manifestations – by themselves are not good, not bad, not both together, not neither, and there is no fifth. Ignorance of the true nature of those dharmas is the cause of being stuck in samsara; directly realising their unique true nature & dynamic / Suchness / Union of the Two Truths is the root cause of being liberated / nirvana. So to become free from our illusions & conditioning, we need to transcend this grasping mind, by directly perceiving /  realizing / experiencing its true nature & dynamic as it is here & now. Realising the true nature of the karmic cycle, we automatically become free from it; not accepting it, not rejecting it, just fully understanding it is enough. Samsara is then transmuted into nirvana here & now.)

  3. The mind arising as the six lokas is unreal (i.e.  NO PERMANENT / CONTINUOUS / ETERNAL MIND OR ANYTHING GOING THROUGH REBIRTHS IN THE SIX REALMS -- INCONCEIVABILITY OF THE KARMIC CYCLE: There is no inherently existing mind / self, 5-aggregates, or process / karma going through successive rebirths in the six realms; there is no continuity, no discontinuity; no real three stages of becoming – dependent origination / birth, duration / change, cessation / death - for anything or any being: Since all dharmas – including the mind, the 5-aggregates / karma – are Union of the Two Truths / empty-appearances / empty-awareness [U2T], then there is no permanence / continuity / eternity of any subject / mind, or object / 5-aggregates, or action / process / karma, from one moment to the next, from one action to the next, from one rebirth to the next, from samsara to nirvana; and there is no complete impermanence / discontinuity / annihilation either. Cause & effect are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning the true nature & dynamic of causality / karma / rebirth / mind is indescribable / inconceivable; we just need to stay away from all extreme views about this. We might think there is a continuous mind (or permanent self), but that is just a constantly reinforced illusion due to our habitual patterns. On the other hand, to think there is absolutely no self / mind / continuity is also a mistake / extreme. We need to transcend this kind of illusions that perpetuates our karmic cycle, and is the cause of all suffering for self & others. We need to transmute our ignorance into wisdom.)

  4. Mind is uncreated or unfabricated (i.e.  NO IMPERMANENT MIND / DISCONTINUITY / ANNIHILATION EITHER - IT IS INCONCEIVABLE, SO JUST LET IT BE: The mind before (past), during (present) and after (future) any moment / action is not different, not identical, not both together, not neither, and there is no fifth. So what is the mind? Inconceivable. Since all dharmas – including the mind, the 5-aggregates / karma – are Union of the Two Truths / empty-appearances / empty-awareness [U2T], then there are no inherently existing three times, or three stages of becoming – origination / beginning / birth / coming / before / past, duration / middle / life / lasting / during / present, cessation / ending / death / going / after / future – for any thing, for any being, for any relation / action / process. Meaning the true nature & dynamic of causality / karma / rebirth / mind is indescribable / inconceivable; we just need to stay away from all extreme views about this. We might think there is a continuous mind (or permanent self) having successive rebirths, lives, deaths, but that is just a constantly reinforced illusion due to our habitual patterns. On the other hand, to think there is absolutely no self / mind / continuity is also a mistake / extreme. We need to transcend this kind of illusions that perpetuates our karmic cycle, and is the cause of all suffering for self & others. We need to transmute our ignorance into wisdom. Meanwhile, we cannot rely only on our ordinary flawed conditioned dualistic conceptual mind(s) to try to understand the true nature & dynamic of Reality as it is here & now – including of our mind – / Suchness / Union of the Two Truths. The way to do it:  Just Let It Be. We just need to calm our karmic machine, to calm our body, speech and mind sufficiently in order to be fully present here & now, with equanimity, without accepting or rejecting anything, just observing, learning from the unborn / Reality as it is / Ground / U2T. In other words, we are using our naked primordial-wisdom / primordial-awareness in order to directly realise its true nature & dynamic as it is here & now. It is not that our ordinary mind is totally useless, it is useful to have a first understanding of the View / Ground, and to stay away from all extremes & middle, but it cannot alone bring us to the final step. Reality as it is is beyond both thinking & non-thinking, acting & non-acting, being describable / conceivable & being non-desctibable / inconceivable, conceptualising & non-conceptualising, discriminating & non-disctiminating, etc. So we should not conclude that we have to accept some things and totally eliminate some other things. We need a Middle Way Path in everything.)

  5. Mind as instantaneous [The mind does not produce appearances / objects / phenomena, nor vice versa; they are co-emergent] (i.e. THE TRUE NATURE OF THE MIND, OR THE INCONCEIVABLE UNION OF THE TWO TRUTHS ABOUT THE THREE SPHERES [U2T-3S] HAS TO BE DIRECTLY EXPERIENCED BY LETTING OUR MIND BE IN ITS NATURAL STATE: The three spheres – subject, relation / action, object / phenomena – are more like 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 three spheres is indescribable / inconceivable. So objects / appearances cannot be caused / produced by / reduced to the subject / mind, or by/to relations / actions / processes; also the subject / mind cannot be caused / produced by / reduced to the object / phenomena, or by/to relations / actions / processes. And we cannot use our ordinary conditioned dualistic conceptual mind(s) in order to realise their true nature, to realise 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]. There, subject, object and action are realised to be inseparable dancing partners of the Ground / U2T.)

  6. Because it is primordially pure, it is without birth and cessation (i.e. PRIMORDIAL PURITY – ‘INCONCEIVABLE’ GROUND / PRIMORDIAL-AWARENESS / SUCHNESS / UNION OF THE TWO TRUTHS MEANS THAT IT'S TRUE NATURE & DYNAMIC IS ALSO ‘THE UNION OF THE TWO TRUTHS’ [U2T-U2T/Ground]: The true nature of Reality as it is here & now == including of the three spheres – subject / mind, relation / action, objects / phenomena –, including of all apparent opposites, including of the two truths themselve, including of the Ground and its inseparable manifestations == is call the unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine/emptiness / Dharmata / Dharmadhatu / Suchness / Union of the Two Truths [U2T]. It is the fact that everything is 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 <==> and being empty of inherent existence / open / pure [T2], like illusions / dreams / mirages / reflections, not really existent. One aspect / truth implies the other (<==>) [U2T]. We have an apparent diversity of appearances having a unique true nature / Ground. Those dharmas are 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; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; etc. Their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
    The true nature of this Ground / Primordial-awareness / Suchness / U2T is also the Union of the Two Truths [U2T]: The Ground / Union of the Two Truths [U2T] is also empty of inherent existence / open / pure / pure <==> because dependently co-arisen, merely labelled / imputed by the mind. It is also empty of inherent existence / open / pure <==> but still conventionally relatively functional, the apparent Source of all of its inseparable manifestations (= Union of the Ground and its manifestations [UGM], or Union of the Two Truths about the Ground and its manifestations). It is a Ground / Basis / Source / Primordial-awareness without being a real Ground / Basis / Source / Primordial-awareness. It is not like an external God / ‘uncaused primary cause’. It is also 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; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; etc. It is also indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. So, about realising this, there is no real subject really recognising this pure object / the Ground. It is ‘realising without realising’. Meaning that, ultimately, we will have to transcend this model to.)

  7. Being without any accepting and rejecting (i.e. THIS GROUND IS BEYOND ALL ANALYSIS, ALL EXTREMES & MIDDLE, ALL DUALISTIC CONCEPTUAL PROLIFERATIONS, ALL DEFINING LIMITATIONS, ALL CONDITIONING / KARMA: So the Ground / Basis / Source / Suchness / True nature & dynamic of all dharmas is inconceivable but still we can use concepts to point to it – as long as we do not grasp at those pointers –: ex. Union of the Two Truths [U2T], Union of the three spheres [U3S], Union of opposites [Uop]; the Middle Way with nothing to accept nothing to reject in absolute term; Freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all defining limitations, free from all conditioning / karma; Suchness, Ground, Basis, Source, Buddha-nature, Genuine-emptiness, Dharmata, Dharmadhatu, Trikaya, Dzogchen, Mahamudra; primordial equality / purity / perfection / divinity of all dharmas, etc. But, ultimately, even if they are useful in helping us to stay away from all extremes positions, we have to transcend all of those concept-pointers, and opt for a spontaneous non-dualistic non-conceptual direct approach.)

  1. There is no realization by the words of the 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.)

  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.)

  1. 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.)

  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.)

  1. The conviction of realization (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.)

  2. The explanation of the primordial liberation of appearance and mind (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. )

  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.)

  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 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.)

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

  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 emanates nothing, no objects 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)

  1. 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.)

  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 / 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].)

  1. 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.)


Introduction to Chapter 10

(i.e. Comments within (...) and [...] were added by Gilles.)

(i.e. PRELIMINARY NOTES:
Genuine-emptiness free from all extremes & middle is simply the inconceivable Union of the Two Truths [U2T].
– The true nature & dynamic of the subject / mind = the true nature & dynamic of object / phenomena = the Ground / Basis / Source / Suchness / Union of the Two Truths [U2T] of everything in both samsara & nirvana.
The Union of the Two Truths [U2T] of something is that is is 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 <==> and being empty of inherent existence / open / pure [T2],  like illusions / dreams / mirages / reflections, not really existent. One aspect / truth implies the other (<==>) [U2T].
The true nature of the mind is called awakened-mind, intrinsic-awareness, primordial-awareness, co-emergent-wisdom, empty-awareness, clear-light, Union of primordial naked functionality / clarity / luminosity / cognizance / awareness [T1] <==>  and  emptiness of inherent existence [T2], etc.
Synonyms for the Ground: 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, etc.
– All of those concepts are just pointers to the inconceivable / moon, not the moon itself. So we could use them but never grasp any of them, never get attached to any of them, never think it is an independent / universal / absolute / inherently existing truth.)

[From the auto-commentary - The Great Chariot:]
This is the Commentary on the tenth chapter of the Nature Of Mind, The Easer Of Weariness, Prajna Realizing the Ground that Does not Dwell in the Two Extremes.

Having briefly explained the paths that ripen and free, together with the characteristics of the three essences of these, the view, meditation, and action, now there is:


Chapter X. The view of Prajna that realizes the Ground without dwelling in dualistic extremes

There are nine main topics.

  1. The nature of all dharmas consists of the unborn [the Ground]

  2. The view that realizes suchness [The true nature of Reality / Ground: Union of the Two Truths]

  3. What is to be abandoned [Not this or that; but our ignorance of the true nature & dynamic of the karmic cycle]

  4. Abandoning [A path in accord with the View / Ground / U2T]

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

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

  7. The conviction of realization

  8. The explanation of the primordial liberation of appearance and mind

  9. The dedication of merit

A. Entering into the nature of all dharmas, the unborn [the Ground]
(i.e. Entering 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 – beyond all extremes & middleand its inseparable spontaneous nature pristine manifestations – physical, conceptual, mental; individual, collective, cosmic; pure, impure – [UGM]. Ex. The three spheres before, during and after enlightenment.)

[A. Entering into the nature of all dharmas, the unborn [the Ground]]

[Jump to TOC]

(i.e. ENTERING INTO THE THE TRUE NATURE OF REALITY AS IT IS / GROUND / U2T: Entering the unique inconceivable  unborn unchanging unconditioned unceasing pristine True nature & dynamic of Reality as it is / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Primordial-awareness / Suchness / Union of the Two Truths / U2T <==> and its inseparable spontaneous natural manifestations / appearances. [UGM])

[From the auto-commentary - The Great Chariot:]
Having fully taught the two stages of secret mantra (previous chapter), now we shall
enter into the teaching of the nature of all dharmas as the natural state, co-emergent wisdom,
the primordially natureless essential meaning of all Dharmas.

(Note from Rigpa Wiki:

Primordial wisdom (Skt. jñāna; Tib. ཡེ་ཤེས་, yeshé, Wyl. ye shes) — one of the two accumulations.
The primordial and non-dual knowing [T1] aspect of the nature of mind [U2T]. See also the five wisdoms.
Synonyms: deep awareness (Dr. Alexander Berzin), gnosis, inborn knowing, pristine cognition, timeless awareness (Lama Chökyi Nyima), wisdom

Five wisdoms (Tib. ཡེ་ཤེས་ལྔ་, yeshe nga; Wyl. ye shes lnga) — five aspects of primordial wisdom [T1] (Tib. ཡེ་ཤེས་, yeshe). They are as follows:

  1. wisdom of dharmadhatu

  2. mirror-like wisdom

  3. wisdom of equality

  4. wisdom of discernment

  5. all-accomplishing wisdom

Sogyal Rinpoche writes: “You can also think of the nature of mind like a mirror, with five different powers or 'wisdoms.'

  1. Its openness and vastness is the wisdom of all-encompassing space [or dharmadhatu], the womb of compassion.

  2. Its capacity to reflect in precise detail whatever comes before it is the mirror-like wisdom.

  3. Its fundamental lack of any bias toward any impression is the equalizing wisdom [or wisdom of equality].

  4. Its ability to distinguish clearly, without confusing in any way the various different phenomena that arise, is the wisdom of discernment.

  5. And its potential of having everything already accomplished, perfected, and spontaneously present is the all-accomplishing wisdom.”
    (The Tibetan Book of Living and Dying, p. 157)

These five wisdoms may be condensed into two:

  1. the wisdom that knows the nature of all phenomena [Unique Ground / U2T]’ which comprises the wisdom of the dharmadhatu, mirror-like wisdom and the wisdom of equality; and

  2. the wisdom that knows the multiplicity of phenomena [Diversity of Manifestations]’ which comprises discriminating and all-accomplishing wisdom.

They can all be condensed into a single wisdom: the wisdom of omniscience.

Nature of mind (Skt. cittatā; Tib. སེམས་ཉིད་, semnyi; Wyl. sems nyid) — defined in the tantras as the inseparable unity of awareness and emptiness [Union of the Two Truths / U2T], or clarity and emptiness [U2T], which is the basis for all the ordinary perceptions, thoughts and emotions of the ordinary mind (སེམས་, sem).)

[From the auto-commentary - The Great Chariot:]
As has been explained:

[FIRST VERSE - Three translations & my comments within (...) or [...].]

[First translation: The Great Chariot - Longchenpa – Wisdom Library]
By the yoga that unifies development and perfection °
Dharmas enter into the empty and unborn.
(i.e. 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.)

[Second translation: Finding Rest into the Nature of Mind - Longchenpa – translation: Padmakara Translation Group]
1. The practitioner who thus unites
The generation and perfection stages
Gains entry to the unborn, empty nature of phenomena.
(i.e. 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 / U2Tbeyond 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.)

[Third translation: From Kindly Bent to Ease Us – Longchenpa : Part I Mind – translation: Herbert V. Guenther]
He who thus experiences within himself the unity of the Developing and Fulfillment Stages
Enters into the openness [emptiness] of Being, the unoriginatedness [unborn] of all that is.

[From the auto-commentary - The Great Chariot:]
"By" this means it starts to do this until it is completely done.

The nature which should be known is the unborn [Ground], transcending the [ALL] EXTREMES. …

(i.e. Extremes like:
– existence / causality / realism, non-existence / nihilism / mere-emptiness, both existence & non-existence together / a form of dualism, neither existence nor non-existence / a form of monism, and there is no fifth;
– objects-only / objectivism / materialism, subject-only / idealism / mind-only, relation or action or process -only / actionism / relationism / processism, a combination of them, none of them, and there is no other alternative;
– the first-truth-only / causality / functionality / dependent origination / karma [T1], the second-truth-only / mere-emptiness [T2], the two truths together [2T], neither of the two truths [1T], and there is no fifth; etc.)

In that way we enter into knowledge of [Genuine-]emptiness [free from all extremes & middle].


B. The view that realizes suchness [The true nature of Reality / Ground: Union of the Two Truths]
(i.e. The view that everything – all dharmas – are 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, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma –. All dharmas including: the three spheres (S1: subject / mind, S2: relation / action, S3: objects / phenomena), apparent opposites (like opp1: good, opp2: bad …), the two truths themselves (T1: dependent co-origination & relative causality, T2: emptiness of inherent existence), even the Ground and its inseparable manifestations.)

[B. The view that realizes suchness [The true nature of Reality / Ground: Union of the Two Truths]]

(i.e. THE VIEW / GROUND / UNION OF THE TWO TRUTHS ABOUT ALL DHARMAS: The View that the unique inconceivable  unborn unchanging unconditioned unceasing pristine true nature & dynamic of all dharmas / Suchness, including of the three spheres – subject / mind, relation / action / karma, object / phenomena –, including of the two truths themselves, is like an inconceivable Union of the Two Truths: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind, not completely non-existent <==> and being empty of inherent existence / open / pure [T2],  like illusions / dreams / mirages / reflections, not really existent. One aspect / truth implies the other (<==>) [U2T].)

There are five sections.

  1. The natural state (i.e. LIKE ILLUSIONS / DREAMS: Union of the TwoTruths [ U2T] about all dharmas: everything – including the mind – is there but not there, like illusions / dreams; appearing but still empty, empty of inherent existence / open / pure but still dependently co-appearing and relatively functional.)

  2. The refutation of maintaining that appearance is mind (i.e. LIKE REFLECTIONS IN A MIRROR: Even the mind, enlightened or not, is like that; so we cannot reduce all appearances / manifestations to the subject/mind-only, nor more than to objects/phenomena-only, or to relations/ actions/ processes-only. Subject & object are interdependent / co-emergent / co-evolving [T1] <==> because/thus both are empty of inherent existence / open / pure [T2] [U2T].  They are not different / separate / multiple / two / dual, not identical / united / one / non-dual, not both together, not neither, and there is fifth. Meaning their true nature is inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

  3. The phenomenal world is like illusion (i.e. NOT DIFFERENT, NOT IDENTICAL: Everything – including the mind – is like reflections in a mirror: there but not there: appearing <==> but still empty; empty of inherent existence / open / pure [T2] <==> but still conventionally dependently co-arisen and relatively functional [T1] [U2T]. Not different from the mirror, not identical. Thus their true nature is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).)

  4. Mind is essenceless (i.e. BEYOND ALL EXTREMES / DUALITIES / INCONCEIVABLE: The true nature & dynamic of all dharmas / Suchness – including of the mind – is said to be  indescribable / inconceivable, beyond all extremes / dualities like existence vs. non-existence, description vs. non-description, conceptualisation vs. non-conceptualisation, discrimination vs. non-descrimination, thinking vs. non-thinking, action vs. non-action, duality vs. non-duality, identity vs. difference, etc. So we say it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. It has to be directly perceived / realised / experienced. But all of this is still a finger pointing at the moon, not the moon itself. It is more subtle than anything we can think of.)

  5. The examples of naturelessnes (i.e. LIKE MIRAGE -- NO REAL DEPENDENT ORIGINATION / CAUSALITY / BIRTH, DURATION / CHANGE, CESSATION / DEATH / LIBERATION: In résumé, all dharmas – including the mind – are natureless /  essenceless, like water in a mirage, or the moon reflected in a pool. Union of the Two Truths [U2T].)

[Jump to TOC]

B.1 The natural state
(i.e. Inconceivable Union of the Two Truths about all dharmas [U2T-all] : All dharmas – ex. the three spheres, apparent opposites, even the two truths themselves, even the Ground and its manifestations – are like a 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]. 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; not this, not non-this, not both together, not neither, and there is no fifth. Meaning they are indescribable / inconceivable, free from all extremes & middle, free from all dualistic conceptual proliferations, free from all conditioning / karma.)

[B1. The natural state]

(i.e. LIKE ILLUSIONS / DREAMS: Union of the TwoTruths [ U2T] about all dharmas: everything – including the mind – is there but not there, like illusions / dreams; appearing but still empty, empty of inherent existence / open / pure but still dependently co-appearing and relatively functional.)

[SECOND VERSE - Three translations:]

[First translation: The Great Chariot - Longchenpa – Wisdom Library]
Though ALL THE DHARMAS of samsara and nirvana °
Are this simplicity that is without a self [T2],
By fixation and ignorance, we wander here in samsara.
Though samsara's joys and sorrows do indeed appear [T1],
From the time they appear [T1], their nature is emptiness [T2] [U2T].
Therefore, we should know them to be like dreams and illusions.

[Second translation: Finding Rest into the Nature of Mind - Longchenpa – translation: Padmakara Translation Group]
2. Now ALL PHENOMENAL EXISTENCE,
All the things of both saṃsāra and nirvāṇa,
Are from the outset without self [T2]
And are beyond conceptual construction.
Through ignorantly clinging to them,
Beings wander in existence.
Saṃsāra and nirvāṇa, various joys and sorrows, Do indeed occur [T1].
Yet in the very moment of arising [T1], They are empty in their nature [T2] [U2T].
Know that they are like illusions.
Know they are like dreams.

[Third translation: From Kindly Bent to Ease Us – Longchenpa : Part I Mind – translation: Herbert V. Guenther]
Moreover, all that is, thereness and fictitiousness, Samsara and Nirvana,
Has never been something in its own right and has remained inaccessible to propositions about it.
It is through your subjective demands in the wake of the loss of intrinsic awareness that you are drifting in this world of fictitious being:
Although there is present [T1] this variety of Samsara and Nirvana, of happiness and frustration,
Its thereness remains the openness [emptiness] of Being [T2] [U2T].
Know it feelingly to be like an apparition, a dream.

[From the auto-commentary - The Great Chariot:]
Though all dharmas are empty and without a self, by not knowing this, by grasping me and mine, there are the dreamlike confusions of samsara. Though individual joys and sorrows may be experienced, they should be known to be natureless (i.e. without an essence).

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

B.2 The refutation of maintaining that appearance is mind
(i.e. Inconceivable Union of the three spheres [U3S], or Inconceivable Union of the Two Truths about the three spheres [U2T-3S] : The three spheres – ex. subject / mind, relation / action, object / phenomena – are like a 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]. 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; not this, not non-this, not both together, not neither, and there is no fifth. Meaning they are indescribable / inconceivable, free from all extremes & middle, free from all dualistic conceptual proliferations, free from all conditioning / karma.)

[B2. The refutation of maintaining that appearance is mind]

(i.e. LIKE REFLECTIONS IN A MIRROR: Even the mind, enlightened or not, is like that; so we cannot reduce all appearances / manifestations to the subject/mind-only, nor more than to objects/phenomena-only, or to relations/ actions/ processes-only. Subject & object are interdependent / co-emergent / co-evolving [T1] <==> because/thus both are empty of inherent existence / open / pure [T2] [U2T].  They are not different / separate / multiple / two / dual, not identical / united / one / non-dual, not both together, not neither, and there is fifth. Meaning their true nature is inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

[From the auto-commentary - The Great Chariot:]
Though phenomena appear within mind, apparent objects are not mind. As for the explanation of this:

Thus all the things that appear to be external objects °
Appear within the mind, and yet they are not mind. (not identical)
Nor do they exist as anything else than mind. (not different)
Though by the force of habitual patterns, there appears
The dualistic appearance of grasping and fixation,
From the time they appear the grasper and grasped have not been two (not dual / multiple)
This is like a face reflected in a mirror (not non-dual / one). (i.e. Union of subject / mind & object / phenomena)

3. Though all the things appearing outwardly
Occur within the mind, they are not the mind itself, (not identical)
But neither are they something other than the mind. (not different)
Although by force of habit there may seem to be
Duality of apprehender-apprehended,
In the moment it occurs,
This duality has no reality. (i.e. Union of subject / mind & object / phenomena)
It is like a face and its reflection in a mirror.

Thus, all the concrete things that are there ('appear') as external objects
Appear in a mind but are not the mind, (not identical)
Nor are they found anywhere else than in mind. (not different)
Although through the power of inveterate tendencies
there seems to be there a duality of subject and object,
There has never been such a duality in this thereness. (i.e. Union of subject / mind & object / phenomena)
It is like a face and its reflection in a mirror.

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

B.3 The phenomenal world is like illusion
(i.e. All dharmas – ex. the three spheres, apparent opposites, even the two truths themselves, even the Ground and its manifestations – are like reflections in a mirror: there but not there = Union of the Two truths [U2T].)

[B3. The phenomenal world is like illusion]

(i.e. NOT DIFFERENT, NOT IDENTICAL: Everything – including the mind – is like reflections in a mirror: there but not there: appearing <==> but still empty; empty of inherent existence / open / pure [T2] <==> but still conventionally dependently co-arisen and relatively functional [T1] [U2T]. Not different from the mirror, not identical. Thus their true nature is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).)

[From the auto-commentary - The Great Chariot:]
Thus, when its reflection appears to arise in a MIRROR:

Though the image appears [T1], no face is really there [T2] [U2T]. °
Nothing goes into the mirror that is other than the image.
But though it does not exist [T2], the appearance [T1] of two is there [U2T]
Know that all the various dharmas are like that.

4. Although a face appears [T1] upon the surface of the MIRROR, It is not there [T2] [U2T]. (not the same)
And yet no other thing Has cast its form upon the glass. (not different)
While not being there [T2], its likeness there appears [T1] [U2T]
And is perceived as different from the mirror.
Know that manifold phenomena are all like this.

Although the face appears [T1] there (in the mirror) it is not there [T2] [U2T], (not the same)
Nor has there been a transmission of an observable quality other than the face. (not different)
In the same way as there is distinctly present [T1] the duality (of subject and object), without it existing as such [T2] [U2T],
All the various things you should know to behave in the same way.

B.4 Mind is essenceless
(i.e. The true nature & dynamic of all dharmas – ex. the three spheres, apparent opposites, even the two truths themselves, even the Ground and its manifestations – is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma. So we only point to it using concepts like: the inconceivable Ground, the inconceivable Union of the Two Truths …)

[B4. Mind is essenceless]

(i.e. BEYOND ALL EXTREMES / DUALITIES / INCONCEIVABLE: The true nature & dynamic of all dharmas / Suchness – including of the mind – is said to be  indescribable / inconceivable, beyond all extremes / dualities like existence vs. non-existence, description vs. non-description, conceptualisation vs. non-conceptualisation, discrimination vs. non-descrimination, thinking vs. non-thinking, action vs. non-action, duality vs. non-duality, identity vs. difference, etc. So we say it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. It has to be directly perceived / realised / experienced. But all of this is still a finger pointing at the moon, not the moon itself. It is more subtle than anything we can think of.)

[From the auto-commentary - The Great Chariot:]
When these appearances of variety are examined in terms of reasoning:

As long as they [all dharmas, including the mind] are not examined they will please us [T1]. °
But when they are examined, they are ungraspable [T2] [U2T].
On thorough examination, they go beyond speech and thought [inconceivable].
They cannot be conceived as existing [T2] or not-existing [T1] [U2T].
Extreme conceptions neither apply, nor do they not. [beyond all extremes]

5. If left unexamined, things are quite convincing [T1],
But when they are investigated, they become elusive [T2] [U2T].
When thoroughly examined, they transcend All speech, all thought, all formulation [inconceivable].
Whether as existing or as not-existing, There’s no finding them [U2T].
Neither are they beyond, nor are they not beyond, The ontological extremes. [beyond all extremes]

As long as they are not critically investigated they are a source of joy [T1],
but if they are critically investigated they are thoroughly elusive [T2] [U2T],
And if they are even more critically investigated they remain utterly beyond any attempt to express them in words. [inconceivable]
Their being or non-being is not observed, nor is there anything of limitlessness or non-limitlessness.

B.5 The examples of naturelessness
(i.e. Like water in a mirage, or the moon's form in a pond, they are there but not there = inconceivable Union of the Two Truths [U2T] about all dharmas.)

[B5. The examples of naturelessness]

(i.e. LIKE MIRAGE -- NO REAL DEPENDENT ORIGINATION / CAUSALITY / BIRTH, DURATION / CHANGE, CESSATION / DEATH / LIBERATION: In résumé, all dharmas – including the mind – are natureless /  essenceless, like water in a mirage, or the moon reflected in a pool. Union of the Two Truths [U2T].)

[From the auto-commentary - The Great Chariot:]
These appearances of what does not exist [T2], though, like an illusion, they appear to arise and so forth [T1] [U2T]:

From the time they appear [T1], their birth and such are natureless [T2] [U2T], °
Like water in a MIRAGE, or [REFLECTIONS:] the moon's form in a pond.

6. It is in the manner of illusion
That their arising [origination]  and their dwelling
And their ceasing [cessation] all appear [T1].
But from the very instant they occur,
This same arising [T1] and the rest have no intrinsic being [T2] [U2T].
They are like the water of a mirage
Or the moon reflected in a pool.

Even if they seem to come into existence [origination] in the manner of an apparition [T1],
There has been no coming into existence ever since they have been there [T2] [U2T];
They are like water in a mirage or the reflection of the moon in a well.


C. What is to be abandoned [Not this or that; but our ignorance of the true nature & dynamic of the karmic cycle]
(i.e. Our illusions / conditioning – apparently inherently existing entities & characteristics (subject & object), and relations / oppositions / actions – are simply due to repeated actions / habitual tendencies / karma. The more we manipulate them the more they seem to be existing on their own, independently, universally, absolutely, inherently. That is the karmic cycle: the three spheres are conditioned by each other, and are conditioning each other in a limitless cycle. Samsara is ignoring their true nature & dynamic as it is; nirvana is being fully aware of their true nature & dynamic as it is: the inconceivable Union of the two Truths [U2T].)

[C. What is to be abandoned [Not this or that; but our ignorance of the true nature & dynamic of the karmic cycle]]

[Jump to TOC]

(i.e. NO REAL REBIRTH INTO THE SIX REALMS / U2T: Since all dharmas – including the mind and the 5-aggregates – are Union of the Two Truths [U2T], then there is no permanence / continuity / eternity of any subject / mind, or object / 5-aggregates, or action / process / karma, from one moment to the next, from one action to the next, from one rebirth to the next, from samsara to nirvana; and there is no complete impermanence / discontinuity / annihilation either. Cause & effect are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning the true nature & dynamic of causality / karma / rebirth is indescribable / inconceivable; we just need to stay away from all extreme views about this. We might think there is a continuous mind (or permanent self), but that is just a constantly reinforced illusion due to our habitual patterns. To think there is absolutely no self / mind / continuity is also a mistake. We need to transcend this kind of illusions that perpetuates our karmic cycle, and is the cause of all suffering for self & others. We need to transmute our ignorance into wisdom. We need a Middle Way Path in accord with the View.)

(i.e. A Buddha / enlightened being is like someone who can directly perceive / realise / experience the inconceivable  true nature & dynamic of Reality as it is / Suchness / Union of the Two Truths about all dharmas [U2T]. It is someone who has directly realised the inconceivable true nature & dynamic of causality / the conditioning / karmic cycle (as pointed out by concepts like the cycle of rebirths in the six realms, the twelve links of dependent origination, the Wheel of Life). Meanwhile, we need to stay away from all extremes about this. In the limitless cycle of causality, ex. the 12 links of dependent origination (pratityasamutpada), nothing is really existent (T2: second truth: emptiness of inherent existence), nothing is completely non-existent (T1: first truth: still conventionally dependently co-arisen & relatively functional), nothing is both together (2T: accepting the difference / duality of the two truths), nothing is neither (T1: rejecting both; the identity / oneness of the two truths), and there is no fifth. In it nothing is permanent / continuous / eternal, nothing is impermanent / discontinuous / annihilated, nothing is both together, nothing is neither, and there is no fifth. Meaning the true nature & dynamic of causality / karma, of the  karmic cycle, of the 12 links of dependent origination, of the cycle of rebirths, is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s). It has to be spontaneously personally non-dualistically non-conceptually directly perceived / realised / experienced in the here & now. It is by spontaneously directly perceiving / realising / experiencing the inconceivable true nature & dynamic of the conditioning / karmic cycle that we spontaneously transmute samsara, our 5 aggregates, our body speech & mind, into nirvana here & now, into the inseparable pûre body speech & mind of a Buddha. Nothing to accept / add, nothing to reject / subtract: everything is primordially the Union of the  three pure kayas.)

Thus of these dharmas appearing [T1] while they do not exist [T2] [U2T], which are primordially natureless [T2 / U2T]:

In particular this appearance of the beings of the six lokas [T1] °
Is an appearance of things that are not really there [T2] [U2T].
These are the forms of confusion that come from habitual patterns.
As those whose eyes are filmed see hairs before the eyes,
And, if they want to be cured, must treat the imbalanced phlegm,
Those who want to purify confused appearance
Have to take the cure for the film of ignorance.

7. In particular, the six impure migrations [T1]
Appear but have no true existence [T2] [U2T].
They are deceptive forms, the products of habitual tendencies,
Like falling hairs that those with visual ailments see.
And just as those who wish to be restored
Must purify their phlegm,
In just the same way, those who wish to dissipate illusion
Must clear away the cataracts of ignorance.

In particular, this thereness as the six kinds of sentient beings, which is an impure (presence) [T1],
Is a presence of what is not [T2] [U2T],
deceptive shapes due to inveterate tendencies.
Just as a person suffering from cataract sees hairs in front of his eyes, and
Must undergo treatment for phlegm if he wants to get rid of his affliction,
So also a person wishing this deceptive thereness to clear,
must remove the film of lack of intrinsic awareness.

Those whose sight is obscured by a disorder of the phlegm treat the phlegm, when it appears that hairs are drifting before their eyes and so forth. Similarly sentient beings, are obscured by habitual patterns of grasping "me" and "mine" from beginningless time, and by the film of ignorance. Though they really exist as mind itself, the luminous nature of buddhahood, not only do they not see that, but they experience external stones, rocks, and mountains, and internal attachments and thoughts of the kleshas and suchlike, like hairs in the eyes. From the time these appear they do not exist at all. They are merely seductions for fools.


D. Abandoning [A path in accord with the View / Ground / U2T]
(i.e. A Path in accord with the View / Ground and Result / Fruition. The Middle Way in everything. Union of method & wisdom. The two inseparable accumulations. Meditating without meditating, acting without acting, realising without realising – beyond all dualities like good vs. bad, acceptation vs. rejection, subject vs. object, etc. Ultimately directly realising the Union of the Two Truths [U2T] about all dharmas, the Union of the three spheres [U3S], the Union of opposites [Uopp], the Middle Way – free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. No continuity, no discontinuity.)

[D. Abandoning [A path in accord with the View / Ground / U2T]]

(i.e. We cannot use our flawed conditioned dualistic conceptual mind(s) and methods to seek our unconditioned non-dual True-Face / Primordial-awareness / Ground / Suchness. We have to use our pure unconditioned primordial-wisdom, the primordial non-dual naked functionality of our mind, of everything. We just need to calm our karmic machine, to calm our body, speech and mind sufficiently in order to be fully present here & now, with equanimity, without accepting or rejecting anything, just observing, learning from Reality as it is / the Ground / U2T, learning the true nature & dynamic of the three spheres. Just by 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-all]. What it directly perceives is what is primorial unfabricated unchanging permanent in all dharmas – including the mind –; that is the fact that everything is like an inconceivable Union of the Two Truths [U2T]: 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 past / conditioning / karma [U3S / U2T-3S], not completely non-existent <==> thus empty of inherent existence / open / pure [T2], like illusions / dreams / mirages / reflections, not really existent [Uopp / U2T-opp]. One aspect / truth implies the other (<==>). That is the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness of everything, including the mind. It is present in everything because it is the true nature of everything. It is the Ground inseparable from its spontaneous natural manifestations [UGM / U2T-GM]. Directly realising this is enough to transmute the whole samsara into nirvana here & now. No need to accept this and reject that; as manifestations inseparable from the Ground [UGM] everything is beyond good & bad, pure & impure, acceptation & rejection.)

There are seven sections.

  1. How to train in the Middle Way free from extremes (i.e. A MIDDLE WAY PATH: ABIDING IN THE STATE OF EQUANIMOUS SELF-COGNIZING WISDOM, WE DIRECTLY EXPERIENCE IT, AND GAIN CONVICTION ABOUT OUR TRUE NATURE – THE UNION OF THE TWO TRUTHS FREE OF ALL EXTREMES & MIDDLE: This non-dualistic non-conceptual direct insight-wisdom / true-prajna of directly perceiving / realising/ experiencing the true nature & dynamic of Reality as it is here & now / Ground / Dzogchen / Suchness / the inconceivable Union of the Two Truths – free from all extremes & middle (extremes like existence & non-existence, samsara & nirvana, appearance & emptiness) – about all dharma [U2T-all] – including the three spheres [U2T-3S], including all apparent opposites [U2T-opp], even including the two truths themselves [U2T-2T], even including the Ground and its inseparable manifestations [U2T-GM] –, is the unique ultimate definitive antidote to our ignorance, to our samsaric habitual patterns, to the root cause of the continuation of our karmic cycle and of all suffering for self & other. How to? This direct insight-wisdom is accessible after calming sufficiently our body, speech and mind, by remaining calm & fully present here & now, with equanimity, without accepting or rejecting anything, just observing, directly learning from the unborn / Reality as it is / Ground / U2T. In that pure state, we possibly can get a spontaneous personal non-dualistic non-conceptual direct perception / realisation / experience of our true primordial-nature / Primordial-awareness / Primordial-wisdom (with its inseparable five wisdoms). THIS IS THE NATURAL STATE, THE NATURE OF THE GREAT PERFECTION. This method is called ‘bringing the Fruit into the Path’: acting like we already have an enlightened-mind, we gradually make it come to reality. It has to directly recognise itself.)

  2. Cutting the root of mind [transmuting our ignorance into direct wisdom] (i.e. IT IS NOT ABOUT ANALYSING OR REJECTING APPEARANCES / CONVENTIONAL TRUTHS / SAMSARA, BUT ABOUT DIRECTLY REALISING THEIR TRUE NATURE & DYNAMIC / U2T: It is not appearances (physical, conceptual, mental fabrications) that are the problem, that bind us into slavery; it is our ignorance of their inconceivable true nature & dynamic [U2T], our grasping / attachment to them. Appearances – ex. the three spheres, apparent opposites, even the two truths themselves, even the Ground and its manifestations – by themselves are not good, not bad, not both together, not neither, and there is no fifth. Ignorance of the true nature of those dharmas is the cause of being stuck in samsara; directly realising their unique true nature & dynamic / Suchness / Union of the Two Truths is the root cause of being liberated / nirvana. So to become free from our illusions & conditioning, we need to transcend this grasping mind, by directly perceiving /  realizing / experiencing its true nature & dynamic as it is here & now. Realising the true nature of the karmic cycle, we automatically become free from it; not accepting it, not rejecting it, just fully understanding it is enough. Samsara is then transmuted into nirvana here & now.)

  3. The mind arising as the six lokas is unreal (i.e.  NO PERMANENT / CONTINUOUS / ETERNAL MIND OR ANYTHING GOING THROUGH REBIRTHS IN THE SIX REALMS -- INCONCEIVABILITY OF THE KARMIC CYCLE: There is no inherently existing mind / self, 5-aggregates, or process / karma going through successive rebirths in the six realms; there is no continuity, no discontinuity; no real three stages of becoming – dependent origination / birth, duration / change, cessation / death - for anything or any being: Since all dharmas – including the mind, the 5-aggregates / karma – are Union of the Two Truths / empty-appearances / empty-awareness [U2T], then there is no permanence / continuity / eternity of any subject / mind, or object / 5-aggregates, or action / process / karma, from one moment to the next, from one action to the next, from one rebirth to the next, from samsara to nirvana; and there is no complete impermanence / discontinuity / annihilation either. Cause & effect are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning the true nature & dynamic of causality / karma / rebirth / mind is indescribable / inconceivable; we just need to stay away from all extreme views about this. We might think there is a continuous mind (or permanent self), but that is just a constantly reinforced illusion due to our habitual patterns. On the other hand, to think there is absolutely no self / mind / continuity is also a mistake / extreme. We need to transcend this kind of illusions that perpetuates our karmic cycle, and is the cause of all suffering for self & others. We need to transmute our ignorance into wisdom.)

  4. Mind is uncreated or unfabricated (i.e.  NO IMPERMANENT MIND / DISCONTINUITY / ANNIHILATION EITHER - IT IS INCONCEIVABLE, SO JUST LET IT BE: The mind before (past), during (present) and after (future) any moment / action is not different, not identical, not both together, not neither, and there is no fifth. So what is the mind? Inconceivable. Since all dharmas – including the mind, the 5-aggregates / karma – are Union of the Two Truths / empty-appearances / empty-awareness [U2T], then there are no inherently existing three times, or three stages of becoming – origination / beginning / birth / coming / before / past, duration / middle / life / lasting / during / present, cessation / ending / death / going / after / future – for any thing, for any being, for any relation / action / process. Meaning the true nature & dynamic of causality / karma / rebirth / mind is indescribable / inconceivable; we just need to stay away from all extreme views about this. We might think there is a continuous mind (or permanent self) having successive rebirths, lives, deaths, but that is just a constantly reinforced illusion due to our habitual patterns. On the other hand, to think there is absolutely no self / mind / continuity is also a mistake / extreme. We need to transcend this kind of illusions that perpetuates our karmic cycle, and is the cause of all suffering for self & others. We need to transmute our ignorance into wisdom. Meanwhile, we cannot rely only on our ordinary flawed conditioned dualistic conceptual mind(s) to try to understand the true nature & dynamic of Reality as it is here & now – including of our mind – / Suchness / Union of the Two Truths. The way to do it:  Just Let It Be. We just need to calm our karmic machine, to calm our body, speech and mind sufficiently in order to be fully present here & now, with equanimity, without accepting or rejecting anything, just observing, learning from the unborn / Reality as it is / Ground / U2T. In other words, we are using our naked primordial-wisdom / primordial-awareness in order to directly realise its true nature & dynamic as it is here & now. It is not that our ordinary mind is totally useless, it is useful to have a first understanding of the View / Ground, and to stay away from all extremes & middle, but it cannot alone bring us to the final step. Reality as it is is beyond both thinking & non-thinking, acting & non-acting, being describable / conceivable & being non-desctibable / inconceivable, conceptualising & non-conceptualising, discriminating & non-disctiminating, etc. So we should not conclude that we have to accept some things and totally eliminate some other things. We need a Middle Way Path in everything.)

  5. Mind is instantaneous (i.e. THE TRUE NATURE OF THE MIND, OR THE INCONCEIVABLE UNION OF THE TWO TRUTHS ABOUT THE THREE SPHERES [U2T-3S] HAS TO BE DIRECTLY EXPERIENCED BY LETTING OUR MIND BE IN ITS NATURAL STATE: The three spheres – subject, relation / action, object / phenomena – are more like 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 three spheres is indescribable / inconceivable. So objects / appearances cannot be caused / produced by / reduced to the subject / mind, or by/to relations / actions / processes; also the subject / mind cannot be caused / produced by / reduced to the object / phenomena, or by/to relations / actions / processes. And we cannot use our ordinary conditioned dualistic conceptual mind(s) in order to realise their true nature, to realise 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]. There, subject, object and action are realised to be inseparable dancing partners of the Ground / U2T.)

  6. Because it is primordially pure, it is without birth and cessation (i.e. PRIMORDIAL PURITY – ‘INCONCEIVABLE’ GROUND / PRIMORDIAL-AWARENESS / SUCHNESS / UNION OF THE TWO TRUTHS MEANS THAT IT'S TRUE NATURE & DYNAMIC IS ALSO ‘THE UNION OF THE TWO TRUTHS’ [U2T-U2T/Ground]: The true nature of Reality as it is here & now == including of the three spheres – subject / mind, relation / action, objects / phenomena –, including of all apparent opposites, including of the two truths themselve, including of the Ground and its inseparable manifestations == is call the unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine/emptiness / Dharmata / Dharmadhatu / Suchness / Union of the Two Truths [U2T]. It is the fact that everything is 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 <==> and being empty of inherent existence / open / pure [T2], like illusions / dreams / mirages / reflections, not really existent. One aspect / truth implies the other (<==>) [U2T]. We have an apparent diversity of appearances having a unique true nature / Ground. Those dharmas are 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; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; etc. Their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
    The true nature of this Ground / Primordial-awareness / Suchness / U2T is also the Union of the Two Truths [U2T]: The Ground / Union of the Two Truths [U2T] is also empty of inherent existence / open / pure / pure <==> because dependently co-arisen, merely labelled / imputed by the mind. It is also empty of inherent existence / open / pure <==> but still conventionally relatively functional, the apparent Source of all of its inseparable manifestations (= Union of the Ground and its manifestations [UGM], or Union of the Two Truths about the Ground and its manifestations). It is a Ground / Basis / Source / Primordial-awareness without being a real Ground / Basis / Source / Primordial-awareness. It is not like an external God / ‘uncaused primary cause’. It is also 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; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; etc. It is also indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. So, about realising this, there is no real subject really recognising this pure object / the Ground. It is ‘realising without realising’. Meaning that, ultimately, we will have to transcend this model to.)

  7. Being without any accepting and rejecting (i.e. THIS GROUND IS BEYOND ALL ANALYSIS, ALL EXTREMES & MIDDLE, ALL DUALISTIC CONCEPTUAL PROLIFERATIONS, ALL DEFINING LIMITATIONS, ALL CONDITIONING / KARMA: So the Ground / Basis / Source / Suchness / True nature & dynamic of all dharmas is inconceivable but still we can use concepts to point to it – as long as we do not grasp at those pointers –: ex. Union of the Two Truths [U2T], Union of the three spheres [U3S], Union of opposites [Uop]; the Middle Way with nothing to accept nothing to reject in absolute term; Freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all defining limitations, free from all conditioning / karma; Suchness, Ground, Basis, Source, Buddha-nature, Genuine-emptiness, Dharmata, Dharmadhatu, Trikaya, Dzogchen, Mahamudra; primordial equality / purity / perfection / divinity of all dharmas, etc. But, ultimately, even if they are useful in helping us to stay away from all extremes positions, we have to transcend all of those concept-pointers, and opt for a spontaneous non-dualistic non-conceptual direct approach.)

[Jump to TOC]

D.1 How to train in the Middle Way free from extremes
(i.e. We need a Path (meditation & conduct) in accord with the View / Ground / Union of the Two Truths [U2T] free from all extremes & middle. Accumulating both merit and insight-wisdom together; one supporting the other. A Middle Way Path composed of the Union of more and more subtle virtuous methods / adapted skillful means [T1] <==> combined with more and more wisdom / emptiness [T2]. Not accepting / affirming / seeking / adding / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the inconceivable Union of the Two Truths about all dharmas [U2T]. Ex. Meditating without meditating (ex. Dzogchen, Mahamudra), acting without acting, perceiving without perceiving, knowing without knowing, realising without realising – not accepting and not rejecting, free from all extremes & middle –; thus perceiving everything as primordially equal, pure, perfect, divine.)

[D1. How to train in the Middle Way free from extremes]

(i.e. A MIDDLE WAY PATH: ABIDING IN THE STATE OF EQUANIMOUS SELF-COGNIZING WISDOM, WE DIRECTLY EXPERIENCE IT, AND GAIN CONVICTION ABOUT OUR TRUE NATURE – THE UNION OF THE TWO TRUTHS FREE OF ALL EXTREMES & MIDDLE: This non-dualistic non-conceptual direct insight-wisdom / true-prajna of directly perceiving / realising/ experiencing the true nature & dynamic of Reality as it is here & now / Ground / Dzogchen / Suchness / the inconceivable Union of the Two Truths – free from all extremes & middle (extremes like existence & non-existence, samsara & nirvana, appearance & emptiness) – about all dharma [U2T-all] – including the three spheres [U2T-3S], including all apparent opposites [U2T-opp], even including the two truths themselves [U2T-2T], even including the Ground and its inseparable manifestations [U2T-GM] –, is the unique ultimate definitive antidote to our ignorance, to our samsaric habitual patterns, to the root cause of the continuation of our karmic cycle and of all suffering for self & other. How to? This direct insight-wisdom is accessible after calming sufficiently our body, speech and mind, by remaining calm & fully present here & now, with equanimity, without accepting or rejecting anything, just observing, directly learning from the unborn / Reality as it is / Ground / U2T. In that pure state, we possibly can get a spontaneous personal non-dualistic non-conceptual direct perception / realisation / experience of our true primordial-nature / Primordial-awareness / Primordial-wisdom (with its inseparable five wisdoms). THIS IS THE NATURAL STATE, THE NATURE OF THE GREAT PERFECTION. This method is called ‘bringing the Fruit into the Path’: acting like we already have an enlightened-mind, we gradually make it come to reality. It has to directly recognise itself.)

Here is what is said about those who wish to remove the film of this ignorance:

By insight-wisdom, which is the antidote for this, °
Emptiness [U2T] passes the pass of samsaric habitual patterns.
When we gain the conviction that emptiness [T2] appears [T1] [and vice versa / U2T],
The two truths are known as non-dual appearance-emptiness. [Gaining conviction about the Union of the Two Truth]
Madhyamaka training cures dwelling within the two extremes.
The extreme of existence as well as that of non-existence. [beyond all extremes & middle]
Dwelling neither in samsara or in nirvana, [not accepting not rejecting anything]
We will be liberated in the space of the sky. [Ground / U2T]
This is the very essence of the true meaning itself,
The natural state, the nature of the Great Perfection.

8. The antidote for this is self-cognizing primal wisdom.
By this means you come to clear conviction
Of the empty nature of saṃsāra and its habits.
And you know with certainty
That what is empty [T2] does appear [T1].
You understand the non-duality [Union] Of appearance and emptiness [U2T],
And thus you know the sense of the two truths. [Gaining conviction about the Union of the Two Truth]
By dispelling both extremes and striving for the Middle Way,
You come to freedom in the sky-like state,
Abiding neither in existence (samsara) nor in peace (nirvana).
This is ultimate reality sublime and quintessential:
The fundamental nature of the Natural Great Perfection.

You have to indict the inveterate tendencies leading to Samsara as being an openness [emptiness],
By a pristine cognition that stems from the cognitive intrinsicality (of Being), in order to counter them,
And be convinced of their openness [emptiness] being (this) thereness [U2T];
Then you will know what is meant by 'two truths' which are the non-duality of thereness and openness [emptiness] [U2T].
Having arrived at the centrality (of Being) which does away with staying in either of the extremes,
You do not abide in their fictitious world (samsara) nor in tranquil quiescence (nirvana),
but are free in the sphere (of Being which is as vast as) the sky [Ground / U2T].
This is the absolutely certain and truly real,
The actual and full completeness of the presence (of Being).

True prajna is one's intrinsic personal wisdom. If by that the nature of dharmas is viewed;
all karma, kleshas, habitual patterns, and so forth, confusions of things that appear [T1] while they do not exist [T2], are [self-]liberated into the [Genuine-]emptiness [Ground / Primordial-awareness / U2T] which one has entered.

(i.e. Our pure enlightened-empty-mind is the Ground, is what we have to directly perceive / realise. Our mind has to enter a special primordial unconditioned naked mode – enlightened-mind / intrinsic-awareness / primordial-awareness – where it can directly perceive / realise / experience the inconceivable true nature & dynamic of Reality as it is, of the three spheres, of apparent opposites, of the two truths themselves: the inconceivable Union of the Two Truths [U2T]. It is the Ground self-realising its own true nature & dynamic in everything. To be able to do that we have to calm our body, speech & mind sufficiently.)

D.2 Cutting the root of mind [transmuting our ignorance into direct wisdom]
(i.e. It is not appearances that are the problem / that bind; it is our ignorance of their true nature & dynamic [U2T], our grasping / attachment, thus becoming slaves to our tools. Appearances – ex. the three spheres, apparent opposites, even the two truths themselves, even the Ground and its manifestations – by themselves are not good, not bad, not both together, not neither, and there is no fifth. So the Path ultimately consists of creating the proper conditions (calming our body, speech & mind) for a possible individual spontaneous non-dualistic non-conceptual direct perception / realisation / experience of the true nature & dynamic of the three spheres – subject / mind, relation / action, object / phenomena –, the inconceivable Union of the three spheres [U3S], or Union of the Two Truths about the three spheres [U2T-3S]. This is called transcending the three spheres – not accepting not rejecting –, self-liberating the three spheres, or transcending our karmic cycle, by transmuting our ignorance into direct-wisdom.)

[D2. Cutting the root of mind]

(i.e. IT IS NOT ABOUT ANALYSING OR REJECTING APPEARANCES / CONVENTIONAL TRUTHS / SAMSARA, BUT ABOUT DIRECTLY REALISING THEIR TRUE NATURE & DYNAMIC / U2T: It is not appearances (physical, conceptual, mental fabrications) that are the problem, that bind us into slavery; it is our ignorance of their inconceivable true nature & dynamic [U2T], our grasping / attachment to them. Appearances – ex. the three spheres, apparent opposites, even the two truths themselves, even the Ground and its manifestations – by themselves are not good, not bad, not both together, not neither, and there is no fifth. Ignorance of the true nature of those dharmas is the cause of being stuck in samsara; directly realising their unique true nature & dynamic / Suchness / Union of the Two Truths is the root cause of being liberated / nirvana. So to become free from our illusions & conditioning, we need to transcend this grasping mind, by directly perceiving /  realizing / experiencing its true nature & dynamic as it is here & now. Realising the true nature of the karmic cycle, we automatically become free from it; not accepting it, not rejecting it, just fully understanding it is enough. Samsara is then transmuted into nirvana here & now.)

In reality appearance [T1] does neither good nor harm [Uopp], °
But if we have attachment, we are bound within samsara.
We need not analyze the variety of appearance [T1];
We only need to cut the root of grasping mind. [to transmute our ignorance into direct wisdom]

9. Appearance [T1] in itself does neither good nor harm [Uopp],
But clinging to appearance binds you in existence.
Thus there is no need to search through manifold appearances [T1].
Just cut the root of mind that clings to them. [to transmute our ignorance into direct wisdom]

Thereness [T1] itself has nothing to do with benefit or harm;
Since you are fettered into fictitious being by your proclivity to believe in it (as being something that it is not),
You need not investigate discursively the various manifestations of this thereness [T1],
But should eradicate tendentious demanding mind. [to transmute our ignorance into direct wisdom]


D.3 The mind arising as the six lokas is unreal
(i.e. The true nature & dynamic of the mind & all in the three times: Inconceivable Union of the three spheres [U3S], or Inconceivable Union of the Two Truths about the three spheres [U2T-3S] : The three spheres – ex. subject / mind, relation / action, object / phenomena – are like a 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]. 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; not dependently-originating / lasting / changing / ceasing, not not-arising / not-lasting / not-changing / not ceasing, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently arisen [T1], not empty of inherent existence / open / pure [T2], not both together [2T], not neither [T1], and there is no fifth; not this, not non-this, not both together, not neither, and there is no fifth. Meaning they are indescribable / inconceivable, free from all extremes & middle, free from all dualistic conceptual proliferations, free from all conditioning / karma. There is no continuity, no discontinuity of any subject / mind / self, relation / action / process / karma, or object / phenomena / 5-aggregates … from one moment to the next one, from one rebirth to the next, from samsara to nirvana.)

[D3. The mind arising as the six lokas is unreal]

(i.e.  NO PERMANENT / CONTINUOUS / ETERNAL MIND OR ANYTHING GOING THROUGH REBIRTHS IN THE SIX REALMS -- INCONCEIVABILITY OF THE KARMIC CYCLE: There is no inherently existing mind / self, 5-aggregates, or process / karma going through successive rebirths in the six realms; there is no continuity, no discontinuity; no real three stages of becoming – dependent origination / birth, duration / change, cessation / death - for anything or any being: Since all dharmas – including the mind, the 5-aggregates / karma – are Union of the Two Truths / empty-appearances / empty-awareness [U2T], then there is no permanence / continuity / eternity of any subject / mind, or object / 5-aggregates, or action / process / karma, from one moment to the next, from one action to the next, from one rebirth to the next, from samsara to nirvana; and there is no complete impermanence / discontinuity / annihilation either. Cause & effect are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning the true nature & dynamic of causality / karma / rebirth / mind is indescribable / inconceivable; we just need to stay away from all extreme views about this. We might think there is a continuous mind (or permanent self), but that is just a constantly reinforced illusion due to our habitual patterns. On the other hand, to think there is absolutely no self / mind / continuity is also a mistake / extreme. We need to transcend this kind of illusions that perpetuates our karmic cycle, and is the cause of all suffering for self & others. We need to transmute our ignorance into wisdom.)

Arising as the objects of the six lokas

Within the appearance of MIND [T1] there is no nature at all [T2] [U2T]. °
It is not found by seeking.
By looking it is not seen.
It has no shape or color.
No essence is there to grasp.
Nothing is either within the mind or outside of it.
Nowhere does it rise [origination / birth] or cease [cessation / death] throughout the three times.
There are no parts and divisions; no things; no ground or root.
There is nothing to characterize by saying, "It is this."
Mind is beyond the objects of conceptual thought. [inconceivable]

10. The MIND does seem to be [T1] and yet lacks real existence [T2] [U2T].
When searched for, it’s not found;
When looked for, it’s not seen.
No color does it have, no shape; it cannot be identified.
Not outside or within; throughout the triple time,
It is not born [origination / birth], it does not cease [cessation / death].
And it is not located anywhere on this side or on that.
Groundless, rootless, it is not a thing.
There is no pointing to it: mind is inconceivable.

MIND, indeed, is there [T1], but there is nothing to it [T2] [U2T].
You will not find it by searching for it; you will not see it by looking for it.
It has neither color nor form; it cannot be grasped as a fact;
It has no without nor a within; throughout time it does not come into existence [origination / birth], nor does it cease to exist [cessation / death];
It has neither parts nor sections; it has no concrete basis or root;
This mind which passes beyond any thought object and which cannot be pointed out as 'this is it', [inconceivable]

If mind is viewed by mind, knowing that no nature at all [T2] is identified as knowing [T1] the suchness of the natural state [U2T].

(i.e. Madhyamaka reasoning:
Since everything is empty of inherent existence / open / pure [T2] because dependently co-arisen [T1], and vice versa [U2T]:
Then there are no real three stages of becoming, no real three times – origination / beginning / birth / coming / before / past, duration / middle / life / lasting / during / present, cessation / ending / death / going / after / future – for any thing, for any being, for any relation / action / process.
Then there is no continuity, no discontinuity of any subject / mind / self, relation / action / process / karma, or object / phenomena / 5-aggregates … from one moment to the next one, from one action to the next, from one rebirth to the next, from samsara to nirvana.)

D.4 Mind is uncreated or unfabricated
(i.e. Union of the three times [U3T]. Ex. The subject / mind before, during and after any action / enlightenment is not different, not identical, not both together, not neither. Path: Meditating without meditating, do not use the mind to look for the mind. Just let it be, without any acceptation or rejection in absolute terms, without any subject / mind searching (action) for its object / Ground / Basis / Source / Suchness / True nature & dynamic / Primordial-empty-awareness / Genuine-emptiness [U2T].)

[D4. Mind is uncreated or unfabricated]

(i.e.  NO IMPERMANENT MIND / DISCONTINUITY / ANNIHILATION EITHER - IT IS INCONCEIVABLE, SO JUST LET IT BE: The mind before (past), during (present) and after (future) any moment / action is not different, not identical, not both together, not neither, and there is no fifth. So what is the mind? Inconceivable. Since all dharmas – including the mind, the 5-aggregates / karma – are Union of the Two Truths / empty-appearances / empty-awareness [U2T], then there are no inherently existing three times, or three stages of becoming – origination / beginning / birth / coming / before / past, duration / middle / life / lasting / during / present, cessation / ending / death / going / after / future – for any thing, for any being, for any relation / action / process. Meaning the true nature & dynamic of causality / karma / rebirth / mind is indescribable / inconceivable; we just need to stay away from all extreme views about this. We might think there is a continuous mind (or permanent self) having successive rebirths, lives, deaths, but that is just a constantly reinforced illusion due to our habitual patterns. On the other hand, to think there is absolutely no self / mind / continuity is also a mistake / extreme. We need to transcend this kind of illusions that perpetuates our karmic cycle, and is the cause of all suffering for self & others. We need to transmute our ignorance into wisdom. Meanwhile, we cannot rely only on our ordinary flawed conditioned dualistic conceptual mind(s) to try to understand the true nature & dynamic of Reality as it is here & now – including of our mind – / Suchness / Union of the Two Truths. The way to do it:  Just Let It Be. We just need to calm our karmic machine, to calm our body, speech and mind sufficiently in order to be fully present here & now, with equanimity, without accepting or rejecting anything, just observing, learning from the unborn / Reality as it is / Ground / U2T. In other words, we are using our naked primordial-wisdom / primordial-awareness in order to directly realise its true nature & dynamic as it is here & now. It is not that our ordinary mind is totally useless, it is useful to have a first understanding of the View / Ground, and to stay away from all extremes & middle, but it cannot alone bring us to the final step. Reality as it is is beyond both thinking & non-thinking, acting & non-acting, being describable / conceivable & being non-desctibable / inconceivable, conceptualising & non-conceptualising, discriminating & non-disctiminating, etc. So we should not conclude that we have to accept some things and totally eliminate some other things. We need a Middle Way Path in everything.)

Without the increase and decrease of the three times, though it appears to arise continually [T1], it is natureless [T2] [U2T]. From the time it arises as the six lokas, past mind:

It is seen neither in the past nor in the future. °
It does not enter the present, remaining where it is.
Not using mind to look for mind, just let it be. 

11. The past mind cannot be observed;
The mind yet to be born (future) is nowhere to be found;
The present mind does not remain:
In all the times, the mind is just the same [U2T].
Do not let the mind search for the mind. Just let it be.

Is not observed in its past nor is it in the future;
It also does not reside in the present; it remains the same as what it is.
Without looking for mind by means of mind, just let it be.

The past is gone. The future is not yet here. Present mind has no arising, duration, nor cessation. Unestablished for even an instant, neither viewed (object) nor viewer (subject) (nor relation / action / process) [inherently] exist. They are put to rest by themselves.

(i.e. Madhyamaka reasoning:
Since there are no real three stages of becoming, no real three times – origination / beginning / birth / coming / before / past, duration / middle / life / lasting / during / present, cessation / ending / death / going / after / future – for any thing, for any being, for any relation / action / process;
Then there is no continuity, no discontinuity of any subject / mind / self, relation / action / process / karma, or object / phenomena / 5-aggregates … from one moment to the next one, from one action to the next, from one rebirth to the next, from samsara to nirvana.
Then from one moment to the next, from one rebirth to the next, from one action to the next, from samsara to nirvana, the subject / mind / self, relation / action / process / karma, or object / phenomena / 5-aggregates are
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
Meaning they are indescribable / inconceivable, free from all extremes & middle, free from all dualistic conceptual proliferations, free from all conditioning / karma.)

D.5 Mind as instantaneous [The mind does not produce appearances / objects / phenomena, nor vice versa; they are co-emergent]
(i.e. What is sought is the non-dual apparent-empty-seeker / Ground / Suchness / primordial-awareness / U2T. The object sought is not different / separate / multiple / dual from the subject seeking, nor is it identical / united / one / non-dual. Subject & object are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, not completely non-existent <==> thus both empty of inherent existence / open / pure, not really existent. Everything is beyond all dualities / triad / quads / etc.; ex. good vs. bad, inside vs. outside, separation vs. union, difference vs. identity, manyness vs. oneness, duality vs. non-duality, subject / mind vs. object / phenomena vs. relation / action, existence vs. non-existence, permanence vs. impermanence, continuity vs. discontinuity, eternity vs. annihilations, dependence vs. independence, causality vs. acausality, emptiness vs. non-emptiness, the two truths, past vs. present vs. future, here vs. there, equality vs. inequality, purity vs. impurity, perfection vs. imperfection, divine vs. ordinary, etc. So, there is nothing to accept and nothing to reject in absolute terms. We might as well perceive everything as primordially equal, pure, perfect, divine.)

[D5. Mind as instantaneous]

(i.e. THE TRUE NATURE OF THE MIND, OR THE INCONCEIVABLE UNION OF THE TWO TRUTHS ABOUT THE THREE SPHERES [U2T-3S] HAS TO BE DIRECTLY EXPERIENCED BY LETTING OUR MIND BE IN ITS NATURAL STATE: The three spheres – subject, relation / action, object / phenomena – are more like 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 three spheres is indescribable / inconceivable. So objects / appearances cannot be caused / produced by / reduced to the subject / mind, or by/to relations / actions / processes; also the subject / mind cannot be caused / produced by / reduced to the object / phenomena, or by/to relations / actions / processes. And we cannot use our ordinary conditioned dualistic conceptual mind(s) in order to realise their true nature, to realise 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]. There, subject, object and action are realised to be inseparable dancing partners of the Ground / U2T.)

Thus from the very time of emanation:

Objects of conceptual mind are instantaneous, °
Assertions and denials of mere recalled cognition.
There are no in and out from the time that objects appear.
What is sought is produced by the seeker, so it is taught.
So if one seeks oneself, one never will be found.

12. Thoughts, negating or affirming,
Are themselves the objects of the momentary consciousness.
In their very moment of appearing,
They are not outside nor indeed within
The object sought, perversely, is the subject seeking
In searching for itself, there’s never any finding [T2].

The moment of attentiveness and cogniveness
with its affirmation and negation is the object before your  subjective mind.
Merely a flash of presence it is neither outside nor inside.
What is sought is the seeker himself, deceived in his seeking.
That which is sought is never found by itself.

Whatever conceptions of mind have arisen, if they are searched for, they will not be found, since they are the seeker. By looking for oneself one will not find it, since it is non-dual. (i.e. non-dual: not one, not two. Not separate or different, not the same.) If examined, oneself is non-existent, and so whatever it perceives is completely pacified.

D.6 Because it is primordially pure, it is without birth and cessation
(i.e. Realising without realising: What is sought is called 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, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma, beyond all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time. And that is just a pointer to the moon, not the moon itself. This Ground is also empty of inherent existence / open / pure <==> because dependently co-arisen.)

[D6. Because it is primordially pure, it is without birth and cessation]

(i.e. PRIMORDIAL PURITY – ‘INCONCEIVABLE’ GROUND / PRIMORDIAL-AWARENESS / SUCHNESS / UNION OF THE TWO TRUTHS MEANS THAT IT'S TRUE NATURE & DYNAMIC IS ALSO ‘THE UNION OF THE TWO TRUTHS’ [U2T-U2T/Ground]: The true nature of Reality as it is here & now == including of the three spheres – subject / mind, relation / action, objects / phenomena –, including of all apparent opposites, including of the two truths themselve, including of the Ground and its inseparable manifestations == is call the unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine/emptiness / Dharmata / Dharmadhatu / Suchness / Union of the Two Truths [U2T]. It is the fact that everything is 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 <==> and being empty of inherent existence / open / pure [T2], like illusions / dreams / mirages / reflections, not really existent. One aspect / truth implies the other (<==>) [U2T]. We have an apparent diversity of appearances having a unique true nature / Ground. Those dharmas are 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; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; etc. Their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
The true nature of this Ground / Primordial-awareness / Suchness / U2T is also the Union of the Two Truths [U2T]: The Ground / Union of the Two Truths [U2T] is also empty of inherent existence / open / pure / pure <==> because dependently co-arisen, merely labelled / imputed by the mind. It is also empty of inherent existence / open / pure <==> but still conventionally relatively functional, the apparent Source of all of its inseparable manifestations (= Union of the Ground and its manifestations [UGM], or Union of the Two Truths about the Ground and its manifestations). It is a Ground / Basis / Source / Primordial-awareness without being a real Ground / Basis / Source / Primordial-awareness. It is not like an external God / ‘uncaused primary cause’. It is also 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; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither, and there is no fifth; etc. It is also indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. So, about realising this, there is no real subject really recognising this pure object / the Ground. It is ‘realising without realising’. Meaning that, ultimately, we will have to transcend this model to.)

This is the natural state, eternally unborn. °
The non-dwelling nature of mind, unobstructed and unceasing,
Groundless, rootless empty pervasion of the three times.
Ground of the ceaseless appearance of variety [T1]
With neither things or qualities [T2] [U2T],
how can it be eternal? (i)
Ceaselessly self-arising, how can it be nothing? (ii)
Neither dual (iii) nor non-dual (iv), it is inexpressible (i-iv).
Since here there is no existence, there is no recognition.
Its nature should be known to be Primordial Purity.

13. Primordially unborn and uncontrived,
It does not dwell, it does not cease.
The mind itself, throughout the triple time,
Has neither ground nor root: it is a state of emptiness.
But being the foundation for unobstructed manifold arising,
It appears unceasingly [T1].
Yet it is not a thing endowed with features [T2];
Thus it has no permanent existence,
Yet to its arising there’s no end.
Therefore it is not a nihilistic emptiness [mere-emptiness].
Neither is it both of these nor is it neither:
There is no describing it.
It does not exist as this or that;
In no way therefore can it be identified.
Its nature should be understood
As pure primordially.

This genuinely real that has never come into existence
Is Mind-as-such, abiding nowhere, never ceasing,
An open dimension since throughout time it has no foundation or root.
In its unceasing thereness as the ground for the emergence of a variety (of things) [T1],
It is not something eternally existing, because it has neither substance nor quality [T2],
Nor is it something eternally non-existing, because its self-presentation never ceases.
It is ineffable because it is neither these two nor their negation.
It cannot be grasped concretely because it cannot be established as 'this is it'.
Know its being to have been pure from the very beginning.

(Note from Rigpawiki: 

Primordial Purity: The ground of Dzogchen is described as being endowed with three qualities: its essence, its nature and its compassionate energy. The first quality, the empty essence is called primordial purity (Tib. ཀ་དག་, kadak, Wyl. ka dag) because it is free from adventitious defilements, and because it is empty of inherent existence.

  • The first quality is that its essence is empty, being primordial purity or kadak.

  • The second quality is that its nature is cognizant, being spontaneous presence or lhundrup (Tib. ལྷུན་སྒྲུབ་, Wyl. lhun sgrub).

  • The third quality of the Ground is its compassionate energy (Tib. ཐུགས་རྗེ་, tukjé, Wyl. thugs rje).

The ground of Dzogchen is the fundamental, primordial state, our absolute nature, which is already perfect and always present. It is described as being endowed with three qualities: its essence, its nature and its compassionate energy. Although conceptually we make distinctions between them, these three qualities of the ground of being are united.

Seven Assertions

The Dzogchen texts, including Longchen Rabjam's Treasury of the Supreme Vehicle and Treasury of Word and Meaning, sometimes mention seven assertions with regard to the Ground (gzhi'i 'dod lugs bdun).

  1. The ground is spontaneously present (TIb. ལྷུན་གྲུབ་གཞི་གཞི་རུ་འདོད་པ་, Wyl.lhun grub gzhi ru 'dod pa)

  2. The ground is indeterminate or uncertain (Tib. མ་ངེས་པ་གཞི་རུ་འདོད་པ་, ma nges pa gzhi ru 'dod pa)

  3. The ground is fixed or determined in a particular way (Tib. ངེས་པ་དོན་གྱི་གཞི་རུ་འདོད་པ་, nges pa don gyi gzhi ru 'dod pa)

  4. The ground is capable of transforming into anything at all (Tib. ཅིར་ཡང་བསྒྱུར་བཏུབ་པ་གཞིར་འདོད་པ་, cir yang bsgyur btub pa gzhir 'dod pa)

  5. The ground can be defined in any possible way (Tib. ཅིར་ཡང་ཁས་བླང་དུ་བཏུབ་པ་གཞིར་འདོད་པ་, cir yang khas blang du btub pa gzhir 'dod pa)

  6. The ground is manifold (Tib. སྣ་ཚོགས་གཞི་རུ་འདོད་པ་, Wyl. sna tshogs gzhi ru 'dod pa)

  7. The ground is primordial purity (Tib. ཀ་དག་གཞི་རུ་འདོད་པ་, Wyl. ka dag gzhi ru 'dod pa)

In Treasury of Words and Meaning, Longchenpa says that each of the first six views entails logical flaws, while the seventh is correct. Yet in the Treasury of Supreme Vehicle, he explains that the seventh view is also incomplete, and that the correct interpretation of the Ground is that it combines both primordial purity and spontaneous presence, or, put in another way, it is the union of the essence, nature and compassion. Jamgön Kongtrul, in his Treasury of Knowledge, follows the former approach, stating that the seventh interpretation is correct.)

D.7 Being without any accepting and rejecting
(i.e. The Middle Way: In Reality as it is / Suchness / Ground, since everything is empty of inherent existence / open / pure [T2] <==> because dependently co-arisen [T1], merely labelled / imputed by the mind, and vice versa [U2T], then there are no inherently existing dualities like good vs. bad, thus nothing to accept and nothing to reject in absolute terms. So we might as well accept everything as primordially equal, pure, perfect, divine; and just let it be.)

[D7. Being without any accepting and rejecting]

(i.e. THIS GROUND IS BEYOND ALL ANALYSIS, ALL EXTREMES & MIDDLE, ALL DUALISTIC CONCEPTUAL PROLIFERATIONS, ALL DEFINING LIMITATIONS, ALL CONDITIONING / KARMA: So the Ground / Basis / Source / Suchness / True nature & dynamic of all dharmas is inconceivable but still we can use concepts to point to it – as long as we do not grasp at those pointers –: ex. Union of the Two Truths [U2T], Union of the three spheres [U3S], Union of opposites [Uop]; the Middle Way with nothing to accept nothing to reject in absolute term; Freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all defining limitations, free from all conditioning / karma; Suchness, Ground, Basis, Source, Buddha-nature, Genuine-emptiness, Dharmata, Dharmadhatu, Trikaya, Dzogchen, Mahamudra; primordial equality / purity / perfection / divinity of all dharmas, etc. But, ultimately, even if they are useful in helping us to stay away from all extremes positions, we have to transcend all of those concept-pointers, and opt for a spontaneous non-dualistic non-conceptual direct approach.)

If it should be examined, it seems to be non-existent [T2]. °
But if it is not examined, it always will be there [T1] [U2T].
Within this primordial essence [Ground / U2T] whose nature is non-duality [Uopp], (i.e. inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations)
There is no conception of accepting or rejecting. (i.e. Middle Way: nothing to accept nothing to reject in absolute terms)
There is no good and evil; there is no hope and fear.  (i.e. beyond all opposites / dualities)
How could this exist by examining and analysis?
Shun the inconstant crowd of the mind of three times. (i.e. inconceivable)

14. It is not there when you examine it [T2];
It is not there when you do not examine it [T1] [U2T].
It has no other nature.
In the primordial essence of the mind [Ground / U2T],
You can find no good or bad [Uopp], (i.e. beyond all opposites / dualities)
No taking or rejecting, and no hope or fear. (i.e. Middle Way: nothing to accept nothing to reject in absolute terms)
What use is there therefore
In checking and investigating it?
Do not seek it anxiously in the three times. (i.e. inconceivable)

In the same way as it is not when investigated, so also it is not when not investigated.
Since in its primordial facticity which in itself is not a duality,
Neither good nor evil, neither acceptance nor rejection, neither expectations nor fears, have any validity,
What is the point of dealing with it selectively and discursively?
Throughout time just do not stir up your mind's frenzy of searching

If with many analyses and examinations one examines the mind, it seems that it does not exist. When it is unexamined, it does not [not] exist either. Therefore it is natureless (i.e. without an essence). Without accepting, rejecting, hope and fear, be at ease like a destitute haughty brahmin elephant.


Continuation in Part B:
Great Perfection: the Nature of Mind, Easer of Weariness - B - Longchenpa - Chapter X - 172
https://www.gilehtblog.com/2021/12/great-perfection-c10-part-b.html


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