Monday, March 28, 2022

Emptiness of Emptiness - 223

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The Emptiness of Emptiness - 223


THE EMPTINESS OF EMPTINESS ~ Karl Brรผnnholzl

The place where emptiness hits its own ground-or rather its own groundlessness-is called "the emptiness of emptiness." When we deal with emptiness, there is still the danger or the tendency to solidify emptiness itself. Though it is meant as the final antidote for clinging or solidifying, our mind still tries to solidify even the very lack of solidity since it is such an old habit of ours.

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This is why the Buddha taught the ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€, meaning that we need to let go of whatever understanding of emptiness we may have too since it is not the real thing. We need to let go of any sense of insight, realization, or wisdom, any sense of "I got it," because that still involves duality, solidification, and reference points.

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Since emptiness means that there is nothing to solidify and nothing to hold on to, it defeats the purpose if we make emptiness into some kind of principle, universal law, or higher truth because then we are still holding on to something.

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The teachings on emptiness always say very clearly that ๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ ๐™ž๐™จ ๐™ฃ๐™ค๐™ฉ ๐™ฃ๐™ค๐™ฃ-๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š ๐™ค๐™ง ๐™จ๐™๐™š๐™š๐™ง ๐™ฃ๐™ค๐™ฉ๐™๐™ž๐™ฃ๐™œ๐™ฃ๐™š๐™จ๐™จ. Non-existence is just another headache, it is just another thing that we make up. Non-existence still depends on existence and we cannot even conceive of non-existence if we have not previously thought about existence. In other words, for any negation there must be something that we can negate in the first place. We cannot negate nothing whatsoever to start with; we must have something and then we can negate it and say, "I ended up with nothing." But that "nothing" only works in dependence on the "something" that was there before.

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Emptiness points out that both existence and nonexistence are just superimpositions that, moreover, depend on each other and that ๐™ฌ๐™š ๐™๐™–๐™ซ๐™š ๐™ฉ๐™ค ๐™œ๐™ค ๐™—๐™š๐™ฎ๐™ค๐™ฃ๐™™ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š ๐™–๐™ฃ๐™™ ๐™ฃ๐™ค๐™ฃ-๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š. However, to go beyond existence and non-existence ๐™™๐™ค๐™š๐™จ ๐™ฃ๐™ค๐™ฉ ๐™ข๐™š๐™–๐™ฃ ๐™ฉ๐™๐™–๐™ฉ ๐™ฅ๐™๐™š๐™ฃ๐™ค๐™ข๐™š๐™ฃ๐™– ๐™–๐™ง๐™š ๐˜ฝ๐™Š๐™๐™ƒ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™ฉ ๐™–๐™ฃ๐™™ ๐™ฃ๐™ค๐™ฃ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™ฉ, ๐™ฃ๐™ค๐™ง ๐™™๐™ค๐™š๐™จ ๐™ž๐™ฉ ๐™ข๐™š๐™–๐™ฃ ๐™ฉ๐™๐™–๐™ฉ ๐™ฉ๐™๐™š๐™ฎ ๐™–๐™ง๐™š ๐™‰๐™€๐™„๐™๐™ƒ๐™€๐™ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™ฉ ๐™ฃ๐™ค๐™ง ๐™ฃ๐™ค๐™ฃ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™ฉ. None of these theoretical options gets us out of the box of dualistic mind.

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Existence is one extreme and non-existence is another one, so if we put them together, how does that make things any better? It is even worse to blend two mutually exclusive possibilities and think that this is more sophisticated (though it is extremely popular to do so). If we say "neither existence nor non-existence," it maybe sounds smart but "neither" is still based on the previous two mistaken options of existence and nonexistence.

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Of course, we could go on and on like that, but we are screwed every time because we are still depending on what we came up with before, just trying to wiggle our way out of the last option that did not work. That is why emptiness means to completely step out of this cycle of dualistic mind and all its ramifications, dropping anything that we have ever conceived of. Naturally this is very hard because creating concepts about everything is what we do all the time. It is the essence of dualistic mind to set up black-and-white categories and then rearrange them and combine them in all kinds of ways.

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Emptiness simply means, "Just stop that, drop it now." However, this is difficult because it does not tell us what we should do instead. Since we are so used to always doing something, it is completely against the grain to not do anything at all. Undoing cannot be done; it is not another kind of doing, not even the opposite of doing. We are basically left with nothing. No previous experience or strategy is of help here; we need to let go of everything we know and then see what happens.

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Via: Andrรฉ A. Pais


Comments:

It was perfect until he started saying that we should "Just stop that, drop it now."

That is an extreme view. It is based on dualistic thinking.
Thinking that thinking, conceptualisation and discrimination / differentiation are simple inherently 'bad'.

The true solution is not to accept this while rejecting that, but the Middle Way free from all extremes & middle, free from all acceptation and rejection in absolute terms. Beyond good & bad, acceptation & rejection, movement & rest.

The solution is to directly realise the inconceivable true nature & dynamic of everything, of Reality as it is here & now, of our self-conditioning cycle / karmic cycle. Realising their true nature is enough, no need to 'drop' anything.

That is easy to understand when our path is based on the Union of the Two Truths; and it is more difficult when we base our path on first grasping at emptiness, and then trying to fix it.




More about this

[๐”ธ๐•“๐• ๐•ฆ๐•ฅ ๐”พ๐•–๐•Ÿ๐•ฆ๐•š๐•Ÿ๐•–-๐•–๐•ž๐•ก๐•ฅ๐•š๐•Ÿ๐•–๐•ค๐•ค ๐•ง๐•ค. ๐•ž๐•–๐•ฃ๐•–-๐•–๐•ž๐•ก๐•ฅ๐•š๐•Ÿ๐•–๐•ค๐•ค] - ๐•„๐•š๐•ก๐•™๐•’๐•ž

-- Form: JAMGร–N MIPHAM - His Life and Teachings, Douglas Duckworth, 2011

Part 3 : Select Translations

๐”ฝ๐•š๐•ฃ๐•ค๐•ฅ ๐•ค๐•–๐•”๐•ฅ๐•š๐• ๐•Ÿ: ๐”ผ๐•ž๐•ก๐•ฅ๐•š๐•Ÿ๐•–๐•ค๐•ค ๐•’๐•Ÿ๐•• ๐”ธ๐•Ÿ๐•’๐•๐•ช๐•ค๐•š๐•ค

For Mipam, ๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ ๐™™๐™ค๐™š๐™จ ๐™ฃ๐™ค๐™ฉ ๐™จ๐™ž๐™ข๐™ฅ๐™ก๐™ฎ ๐™ข๐™š๐™–๐™ฃ ๐™– ๐™ก๐™–๐™˜๐™  ๐™ค๐™› ๐™ฉ๐™ง๐™ช๐™š ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š, although that is one of its meanings. Since the lack of true existence is still tied into the fabricated ๐™™๐™ช๐™–๐™ก๐™ž๐™ฉ๐™ฎ ๐™ค๐™› ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š ๐™–๐™ฃ๐™™ ๐™ฃ๐™ค๐™ฃ-๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š, it cannot be the ๐—ด๐—ฒ๐—ป๐˜‚๐—ถ๐—ป๐—ฒ ๐—บ๐—ฒ๐—ฎ๐—ป๐—ถ๐—ป๐—ด ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€, which is [non-dualistic &] non-conceptual. Even so, using concepts and analysis to move toward an understanding of emptiness remains an essential part of the process of realizing its meaning. While emptiness must be known experientially, beyond all ideas, Mipam emphasizes the role that concepts can play to transcend concepts and evoke experiential insight. In an important way, analysis clears the way for wisdom to shine forth. In the passage that follows, we can see how he attributes a vital role to analysis and how it is a prerequisite for overcoming the habits of misconceiving reality. Emptiness, as both a product of analysis and an inconceivable reality, has a predominant role throughout Mipam’s works.

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"Only at the start, ๐™ž๐™› ๐™– ๐™ก๐™–๐™˜๐™  ๐™ค๐™› ๐™ฉ๐™ง๐™ช๐™š ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š is not taught, there will be no method to eradicate the beginningless habit of mistakenly apprehending entities;

๐™–๐™ฃ๐™™ ๐™ž๐™› ๐™ข๐™š๐™ง๐™š๐™ก๐™ฎ ๐™ฉ๐™๐™–๐™ฉ [๐™ก๐™–๐™˜๐™  ๐™ค๐™› ๐™ฉ๐™ง๐™ช๐™š ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š] ๐™ž๐™จ ๐™ฉ๐™–๐™ช๐™œ๐™๐™ฉ ๐™–๐™จ ๐™ฉ๐™๐™š ๐™ช๐™ก๐™ฉ๐™ž๐™ข๐™–๐™ฉ๐™š, some narrow-minded people will think, ๐˜ˆ ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ ๐˜ข๐˜ฃ๐˜ด๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ—๐˜ต๐˜ฉ๐˜ฆ ๐˜ฆ๐˜ญ๐˜ช๐˜ฎ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต ๐˜ฐ๐˜ง ๐˜ฏ๐˜ฆ๐˜จ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ—๐˜ช๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜ข๐˜ฃ๐˜ช๐˜ฅ๐˜ช๐˜ฏ๐˜จ ๐˜ณ๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ!” This grasping at emptiness will become an incorrigible view.

Further, there are two ways to grasp:

1. grasping at emptiness as an entity and

2. grasping at emptiness as a non-entity.

One may think, “It is not suitable to grasp at any extreme!” and throw away the certainty induced by reasoned investigation, which is the source of the nectar of profound emptiness, the antidote for all diseases within existence.

Thinking, “It is not suitable to engage the mind at all!” is entering into the thick darkness of oblivion, where it is difficult to view, see, conceive, or experience this profound truth."

— MIPHAM WORDS THAT DELIGHT GURU MAร‘JUGHOแนขA, 88"

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(๐˜ช.๐˜ฆ. ๐˜Ž๐˜ฆ๐˜ฏ๐˜ถ๐˜ช๐˜ฏ๐˜ฆ ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ช๐˜ด ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด / ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ-๐˜ฏ๐˜ฐ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ๐˜ฏ๐˜ฆ๐˜ด๐˜ด; ๐˜Ž๐˜ฆ๐˜ฏ๐˜ถ๐˜ช๐˜ฏ๐˜ฆ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ช๐˜ด ๐˜ฃ๐˜ฆ๐˜บ๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ข๐˜ญ๐˜ญ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด & ๐˜ฎ๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ญ๐˜ช๐˜ฌ๐˜ฆ: ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ค๐˜ฐ๐˜ฎ๐˜ฑ๐˜ญ๐˜ฆ๐˜ต๐˜ฆ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ / ๐˜ฎ๐˜ฆ๐˜ณ๐˜ฆ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด, ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ ๐˜ข๐˜ฏ๐˜ฅ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ (๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ข๐˜ด ๐˜ฃ๐˜ฆ๐˜ช๐˜ฏ๐˜จ ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ข๐˜ฏ๐˜ฅ ๐˜ช๐˜ฏ ๐˜ฐ๐˜ฑ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ), ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ (๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ข๐˜ด ๐˜ฃ๐˜ฆ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ค๐˜ข๐˜ญ / ๐˜ฐ๐˜ฏ๐˜ฆ); ๐˜ต๐˜ฉ๐˜ฆ ๐˜ด๐˜ข๐˜ฎ๐˜ฆ ๐˜ง๐˜ฐ๐˜ณ ๐˜ข๐˜ฏ๐˜บ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ต๐˜ช๐˜ค ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต. ๐˜Ž๐˜ฆ๐˜ฏ๐˜ถ๐˜ช๐˜ฏ๐˜ฆ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด / ๐˜‰๐˜ถ๐˜ฅ๐˜ฅ๐˜ฉ๐˜ข-๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ / ๐˜š๐˜ถ๐˜ค๐˜ฉ๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ช๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด. ๐˜š๐˜ฐ ๐˜ธ๐˜ฉ๐˜บ ๐˜ค๐˜ข๐˜ญ๐˜ญ ๐˜ช๐˜ต '๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด'?)

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๐•Š๐•–๐•”๐•ฅ๐•š๐• ๐•Ÿ ๐Ÿœ: ๐•Š๐•ฅ๐•–๐•ก๐•ค ๐•ฅ๐•  ๐•ฅ๐•™๐•– ๐•„๐•š๐••๐••๐•๐•– ๐•Ž๐•’๐•ช

This selection shows Mipam’s explanation of “๐˜๐—ต๐—ฒ ๐—ณ๐—ผ๐˜‚๐—ฟ ๐˜€๐˜๐—ฎ๐—ด๐—ฒ๐˜€ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ฑ๐—ฎ๐˜„๐—ป๐—ถ๐—ป๐—ด ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐— ๐—ถ๐—ฑ๐—ฑ๐—น๐—ฒ ๐—ช๐—ฎ๐˜†.” It is taken from his overview of Longchenpa’s commentary on the Secret Essence Tantra, and nearly the same words can also be found in his commentary on the Ornament of the Middle Way. This illustrates the importance of this Middle Way view in the contexts of both sutra and tantra. Through a fourfold scheme, he outlines a process for those who progressively engage in the meaning of non-conceptuality through ๐˜๐—ต๐—ฒ ๐˜€๐˜๐—ฎ๐—ด๐—ฒ๐˜€ ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฝ๐˜๐˜†, ๐˜‚๐—ป๐—ถ๐˜๐˜†, ๐—ณ๐—ฟ๐—ฒ๐—ฒ๐—ฑ๐—ผ๐—บ ๐—ณ๐—ฟ๐—ผ๐—บ ๐—ฐ๐—ผ๐—ป๐˜€๐˜๐—ฟ๐˜‚๐—ฐ๐˜๐˜€, ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—พ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐˜†. Beginning with the object of negation, true existence, each of the stages ๐™ฅ๐™ง๐™ค๐™—๐™š๐™จ ๐™™๐™š๐™š๐™ฅ๐™š๐™ง ๐™ž๐™ฃ๐™ฉ๐™ค ๐™ฉ๐™๐™š ๐™ข๐™š๐™–๐™ฃ๐™ž๐™ฃ๐™œ ๐™ค๐™› ๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ ๐™–๐™ฃ๐™™ ๐™ฉ๐™๐™š ๐™ˆ๐™ž๐™™๐™™๐™ก๐™š ๐™’๐™–๐™ฎ. The process culminates with equality, free from all concepts and dualities, which is beyond all distinctions between sentient beings and buddhas, nirvana and samsara.

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Step 1 - [๐— ๐—ฒ๐—ฟ๐—ฒ-๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€:] When beginners properly investigate using the reasons that establish emptiness—such as [the reason of] being neither singular nor plural—through contemplating the meaning of the non-establishment of a pot and so forth, they [mistakenly] think that the abiding reality is ๐™ฃ๐™ค๐™ฃ-๐™š๐™จ๐™ฉ๐™–๐™—๐™ก๐™ž๐™จ๐™๐™ข๐™š๐™ฃ๐™ฉ itself because, although existing when not analyzed, nothing is found upon investigation. Therefore, through alternating appearance and emptiness, the empty quality dawns.

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Step 2 - [๐—›๐—ฎ๐—ฟ๐—บ๐—ผ๐—ป๐˜† ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜๐˜„๐—ผ ๐˜๐—ฟ๐˜‚๐˜๐—ต๐˜€: ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฑ๐—ผ๐—ฒ ๐—ป๐—ผ๐˜ ๐—ฑ๐—ฒ๐—ป๐˜† ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ / ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น๐—ถ๐˜๐˜†, ๐—ฎ๐—ป๐—ฑ ๐˜ƒ๐—ถ๐—ฐ๐—ฒ ๐˜ƒ๐—ฒ๐—ฟ๐˜€๐—ฎ:] At that time, by contemplating that the non-existence of phenomena also is just a mere imputation not actually established, or by contemplating the manner in which things appear while empty from the beginning, one generates the distinctive certainty that while empty, they appear and while appearing, are empty, like [a reflection of ] the moon in water. ๐™’๐™๐™š๐™ฃ ๐™ฉ๐™๐™š ๐™–๐™—๐™จ๐™š๐™ฃ๐™˜๐™š ๐™ค๐™› ๐™ž๐™ฃ๐™ฉ๐™ง๐™ž๐™ฃ๐™จ๐™ž๐™˜ ๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™š ๐™–๐™ฃ๐™™ ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ ๐™–๐™ง๐™ž๐™จ๐™ž๐™ฃ๐™œ ๐™™๐™–๐™ฌ๐™ฃ ๐™ฌ๐™ž๐™ฉ๐™๐™ค๐™ช๐™ฉ ๐™˜๐™ค๐™ฃ๐™ฉ๐™ง๐™–๐™™๐™ž๐™˜๐™ฉ๐™ž๐™ค๐™ฃ, ๐™ค๐™ฃ๐™š ๐™๐™–๐™จ “๐™ฉ๐™๐™š ๐™ช๐™ฃ๐™™๐™š๐™ง๐™จ๐™ฉ๐™–๐™ฃ๐™™๐™ž๐™ฃ๐™œ ๐™ค๐™› ๐™ช๐™ฃ๐™ž๐™ฉ๐™ฎ.”

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Step 3 - [๐—œ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—ถ๐—น๐—ถ๐˜๐˜† / ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ / ๐—ต๐—ฎ๐—ฟ๐—บ๐—ผ๐—ป๐˜† / ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€:] At that time, certainty is generated in the manner that both—the lack of inherent nature and dependent arising—although different in being expressed by two phrases, are ๐™ž๐™ฃ๐™™๐™ž๐™ซ๐™ž๐™จ๐™ž๐™—๐™ก๐™š without the slightest difference in essence. Thereby, the thought that apprehends appearance as the basis of negation, which is affixed to an object of negation that is eliminated, naturally deconstructs.

(๐˜ช.๐˜ฆ. ๐˜›๐˜ณ๐˜ข๐˜ฏ๐˜ด๐˜ค๐˜ฆ๐˜ฏ๐˜ฅ๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ฑ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ / ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ ๐˜ฐ๐˜ณ ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ต๐˜บ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด. ๐˜›๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ข๐˜ณ๐˜ฆ ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต / ๐˜ด๐˜ฆ๐˜ฑ๐˜ข๐˜ณ๐˜ข๐˜ต๐˜ฆ / ๐˜ต๐˜ธ๐˜ฐ / ๐˜ฅ๐˜ถ๐˜ข๐˜ญ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ค๐˜ข๐˜ญ / ๐˜ถ๐˜ฏ๐˜ช๐˜ต๐˜ฆ๐˜ฅ / ๐˜ฐ๐˜ฏ๐˜ฆ / ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ถ๐˜ข๐˜ญ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ.)

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And then dawn the qualities of a ๐™›๐™ง๐™š๐™š๐™™๐™ค๐™ข ๐™›๐™ง๐™ค๐™ข ๐™˜๐™ค๐™ฃ๐™จ๐™ฉ๐™ง๐™ช๐™˜๐™ฉ๐™จ, such as the ability to remain naturally free from negation and affirmation, adding and removing.

(๐˜ช.๐˜ฆ. ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ข๐˜ต '๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ & ๐˜ฅ๐˜บ๐˜ฏ๐˜ข๐˜ฎ๐˜ช๐˜ค ๐˜ฐ๐˜ง ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ ๐˜ข๐˜ด ๐˜ช๐˜ต ๐˜ช๐˜ด' ๐˜ช๐˜ด ๐˜Ž๐˜ฆ๐˜ฏ๐˜ถ๐˜ช๐˜ฏ๐˜ฆ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด / ๐˜‰๐˜ถ๐˜ฅ๐˜ฅ๐˜ฉ๐˜ข-๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ / ๐˜š๐˜ถ๐˜ค๐˜ฉ๐˜ฏ๐˜ฆ๐˜ด๐˜ด / ๐˜ต๐˜ฉ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฎ๐˜ฆ๐˜ด & ๐˜ฎ๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ต๐˜ช๐˜ค ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ ๐˜ฑ๐˜ณ๐˜ฐ๐˜ญ๐˜ช๐˜ง๐˜ฆ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฅ๐˜ฆ๐˜ง๐˜ช๐˜ฏ๐˜ช๐˜ฏ๐˜จ ๐˜ญ๐˜ช๐˜ฎ๐˜ช๐˜ต๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ / ๐˜ฌ๐˜ข๐˜ณ๐˜ฎ๐˜ข.)

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Step 4 - [Gaining certainty is liberation:] Through becoming familiar with such a freedom of constructs again and again, all aspects of dualistic phenomena, in which one sets apart particular objects and their distinctive suchness, are purified.

(๐˜ช.๐˜ฆ.  ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ข๐˜ต '๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ ๐˜ฐ๐˜ง ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ ๐˜ข๐˜ด ๐˜ช๐˜ต ๐˜ช๐˜ด' ๐˜ช๐˜ด ๐˜Œ๐˜ฒ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ / ๐˜•๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ / ๐˜ต๐˜ฉ๐˜ฆ ๐™ฉ๐™๐™š ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™–๐™ฅ๐™ฅ๐™–๐™ง๐™š๐™ฃ๐™ฉ ๐™ค๐™ฅ๐™ฅ๐™ค๐™จ๐™ž๐™ฉ๐™š๐™จ: ๐˜ฆ๐˜น. ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™ฉ๐™๐™ง๐™š๐™š ๐™จ๐™ฅ๐™๐™š๐™ง๐™š๐™จ -- ๐˜ด๐˜ถ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต, ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ข๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ, ๐˜ฐ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต; ๐˜ฐ๐˜ณ ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™ฉ๐™ฌ๐™ค ๐™ฉ๐™ง๐™ช๐™ฉ๐™๐™จ; ๐˜ฐ๐˜ณ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ด๐˜ข๐˜ฎ๐˜ด๐˜ข๐˜ณ๐˜ข & ๐˜ฏ๐˜ช๐˜ณ๐˜ท๐˜ข๐˜ฏ๐˜ข; ๐˜ฆ๐˜ต๐˜ค.)

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Through bringing forth ๐™–๐™ฃ ๐™š๐™ญ๐™˜๐™š๐™ฅ๐™ฉ๐™ž๐™ค๐™ฃ๐™–๐™ก ๐™˜๐™š๐™ง๐™ฉ๐™–๐™ž๐™ฃ๐™ฉ๐™ฎ ๐™ž๐™ฃ ๐™ฉ๐™๐™š ๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™š ๐™ค๐™› ๐™–๐™ก๐™ก ๐™ฅ๐™๐™š๐™ฃ๐™ค๐™ข๐™š๐™ฃ๐™– ๐™–๐™จ ๐™š๐™ฆ๐™ช๐™–๐™ก๐™ž๐™ฉ๐™ฎ, one reaches completion.

—OVERVIEW: ESSENTIAL NATURE OF LUMINOUS CLARITY, 461–62




Quotes on the subject

"Enlightenment is totally possible. It is as close as the air we breathe. But our habitual dualistic view that divides self from phenomena, and divides emptiness from clarity (the two truths), and divides samsara from nirvana, is deeply established. Our main meditative task is to dis-establish that habit of impure perception and quit our habitual thought process of grasping, in favour of the non-dual pure perception of the enlightened view"

- Dzongsar Khyentse Rinpoche

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Via: Rob Dowling

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Morning lines

"in searching for nirvฤแน‡a

and seeming to have crossed

the vast ocean of saแนƒsฤra,

we find ourselves coming around

happy to meet saแนƒsฤra again,

afresh, lucid and ever complete"
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From: Steppen Wolf

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The Ten Bulls or Ten Ox Herding Pictures

# 10. Return to Society

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"Enlightened now, the oxherd returns to the world.

The circle is complete.

Going about his daily work sharing existence with all around him.

"Entering the marketplace barefooted, mingling with the people, smiling to all.

I use no magic power, yet around me dying trees return to life."

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From: https://www.gilehtblog.com/2021/01/ten-bulls.html 

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๐”ป๐•ฆ๐•’๐•๐•š๐•ค๐•ž ๐•€๐•ค ๐•‹๐•™๐•– โ„๐• ๐• ๐•ฅ ๐• ๐•— ๐•Š๐•ฆ๐•—๐•—๐•–๐•ฃ๐•š๐•Ÿ๐•˜

All the philosophical theories that exist have been created by the mistaken dualistic minds of human beings. In the realm of philosophy, that which today is considered true, may tomorrow be proved to be false. No one can guarantee a philosophy's validity.

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Because of this, any intellectual way of seeing whatever is always partial and ๐™ง๐™š๐™ก๐™–๐™ฉ๐™ž๐™ซ๐™š (i.e. 1๐˜ด๐˜ต ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ - ๐˜ค๐˜ฐ๐˜ฏ๐˜ท๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ญ๐˜บ ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ค๐˜ฐ-๐˜ข๐˜ณ๐˜ช๐˜ด๐˜ฆ๐˜ฏ ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ ๐˜ข๐˜ฑ๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ข๐˜ฏ๐˜ค๐˜ฆ๐˜ด, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ค๐˜ฐ๐˜ฎ๐˜ฑ๐˜ญ๐˜ฆ๐˜ต๐˜ฆ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ).

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The fact is that there is ๐™ฃ๐™ค [๐™ž๐™ฃ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ / ๐™ช๐™ฃ๐™ž๐™ซ๐™š๐™ง๐™จ๐™–๐™ก / ๐™–๐™—๐™จ๐™ค๐™ก๐™ช๐™ฉ๐™š / ๐™ž๐™ฃ๐™๐™š๐™ง๐™š๐™ฃ๐™ฉ๐™ก๐™ฎ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™ž๐™ฃ๐™œ] ๐™ฉ๐™ง๐™ช๐™ฉ๐™ (๐˜ช.๐˜ฆ. 2๐˜ฏ๐˜ฅ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ - ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ณ๐˜ฆ๐˜ข๐˜ญ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ) to seek or to confirm logically; rather what one needs to do is to discover just how much the mind continually limits itself in a condition of ๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜€๐—บ. (๐˜ฆ๐˜น. ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ฑ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด; ๐˜ฆ๐˜น. ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜ฌ๐˜ช๐˜ฏ๐˜จ emptiness ๐˜ช๐˜ด ๐˜ด๐˜ถ๐˜ฑ๐˜ฆ๐˜ณ๐˜ช๐˜ฐ๐˜ณ ๐˜ต๐˜ฉ๐˜ข๐˜ฏ ๐˜ค๐˜ฐ๐˜ฏ๐˜ท๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด / ๐˜ข๐˜ฑ๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ข๐˜ฏ๐˜ค๐˜ฆs / ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ด๐˜ข๐˜ฎ๐˜ด๐˜ข๐˜ณ๐˜ข)

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๐˜ฟ๐™ช๐™–๐™ก๐™ž๐™จ๐™ข ๐™ž๐™จ ๐™ฉ๐™๐™š ๐™ง๐™š๐™–๐™ก ๐™ง๐™ค๐™ค๐™ฉ ๐™ค๐™› ๐™ค๐™ช๐™ง ๐™จ๐™ช๐™›๐™›๐™š๐™ง๐™ž๐™ฃ๐™œ ๐™–๐™ฃ๐™™ ๐™ค๐™› ๐™–๐™ก๐™ก ๐™ค๐™ช๐™ง ๐™˜๐™ค๐™ฃ๐™›๐™ก๐™ž๐™˜๐™ฉ๐™จ. All our ๐™˜๐™ค๐™ฃ๐™˜๐™š๐™ฅ๐™ฉ๐™จ and beliefs, no matter how profound they may seem, are like nets which trap us in ๐™™๐™ช๐™–๐™ก๐™ž๐™จ๐™ข. When we discover our limits we have to try to overcome them, untying ourselves from whatever type of religious, political or social conviction may condition us.

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We have to ๐™–๐™—๐™–๐™ฃ๐™™๐™ค๐™ฃ such concepts as 'enlightenment', 'the nature of the mind', and so on, until we are no longer satisfied by a ๐™ข๐™š๐™ง๐™š๐™ก๐™ฎ ๐™ž๐™ฃ๐™ฉ๐™š๐™ก๐™ก๐™š๐™˜๐™ฉ๐™ช๐™–๐™ก ๐™ ๐™ฃ๐™ค๐™ฌ๐™ก๐™š๐™™๐™œ๐™š, and until we no longer neglect to integrate our knowledge with our actual existence.

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(๐˜ช.๐˜ฆ. ๐˜•๐˜ฐ๐˜ต '๐™–๐™—๐™–๐™ฃ๐™™๐™ค๐™ฃ' ๐˜ฃ๐˜ถ๐˜ต '๐™ฉ๐™ง๐™–๐™ฃ๐™จ๐™˜๐™š๐™ฃ๐™™'; ๐˜ต๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ž๐˜ข๐˜บ: ๐˜ฏ๐˜ฐ๐˜ต ๐˜ข๐˜ค๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ฏ๐˜ฐ๐˜ต ๐˜ณ๐˜ฆ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฏ ๐˜ข๐˜ฃ๐˜ด๐˜ฐ๐˜ญ๐˜ถ๐˜ต๐˜ฆ ๐˜ต๐˜ฆ๐˜ณ๐˜ฎ๐˜ด (๐˜ข๐˜ด ๐˜ช๐˜ง ๐˜ต๐˜ฉ๐˜ฆ๐˜บ ๐˜ธ๐˜ฆ๐˜ณ๐˜ฆ ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ธ๐˜ช๐˜ต๐˜ฉ ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ค๐˜ฉ๐˜ข๐˜ณ๐˜ข๐˜ค๐˜ต๐˜ฆ๐˜ณ๐˜ช๐˜ด๐˜ต๐˜ช๐˜ค๐˜ด / ๐˜ฑ๐˜ณ๐˜ฐ๐˜ฑ๐˜ฆ๐˜ณ๐˜ต๐˜ช๐˜ฆ๐˜ด / ๐˜ฒ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜ช๐˜ฆ๐˜ด), ๐˜ซ๐˜ถ๐˜ด๐˜ต ๐˜ค๐˜ฐ๐˜ฏ๐˜ท๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ญ๐˜บ / ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ / ๐˜ช๐˜ฏ๐˜ต๐˜ฆ๐˜ณ-๐˜ด๐˜ถ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ. '๐˜›๐˜ณ๐˜ข๐˜ฏ๐˜ด๐˜ค๐˜ฆ๐˜ฏ๐˜ฅ๐˜ช๐˜ฏ๐˜จ' ๐˜ฃ๐˜บ ๐˜ถ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ณ๐˜ด๐˜ต๐˜ข๐˜ฏ๐˜ฅ๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ๐˜ฅ ๐˜ต๐˜ฉ๐˜ฆ๐˜ฏ ๐˜ฅ๐˜ช๐˜ณ๐˜ฆ๐˜ค๐˜ต๐˜ญ๐˜บ ๐˜ณ๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ๐˜ช๐˜ณ ๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ & ๐˜ฅ๐˜บ๐˜ฏ๐˜ข๐˜ฎ๐˜ช๐˜ค ๐˜ข๐˜ด ๐˜ช๐˜ต ๐˜ช๐˜ด ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ & ๐˜ฏ๐˜ฐ๐˜ธ ๐˜ช๐˜ด ๐˜ฆ๐˜ฏ๐˜ฐ๐˜ถ๐˜จ๐˜ฉ; ๐˜ฏ๐˜ฐ ๐˜ฏ๐˜ฆ๐˜ฆ๐˜ฅ ๐˜ต๐˜ฐ ๐˜ณ๐˜ฆ๐˜ซ๐˜ฆ๐˜ค๐˜ต / ๐˜ฏ๐˜ฆ๐˜จ๐˜ข๐˜ต๐˜ฆ / ๐˜ข๐˜ฃ๐˜ข๐˜ฏ๐˜ฅ๐˜ฐ๐˜ฏ / ๐˜ฆ๐˜ญ๐˜ช๐˜ฎ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ฆ / ๐˜ด๐˜ถ๐˜ฃ๐˜ต๐˜ณ๐˜ข๐˜ค๐˜ต / ๐˜ฏ๐˜ฐ๐˜ต-๐˜ฅ๐˜ฐ ๐˜ข๐˜ฏ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฏ ๐˜ข๐˜ฃ๐˜ด๐˜ฐ๐˜ญ๐˜ถ๐˜ต๐˜ฆ ๐˜ต๐˜ฆ๐˜ณ๐˜ฎ๐˜ด. ๐˜š๐˜ข๐˜ฎ๐˜ด๐˜ข๐˜ณ๐˜ข ๐˜ข๐˜ฏ๐˜ฅ ๐˜ฏ๐˜ช๐˜ณ๐˜ท๐˜ข๐˜ฏ๐˜ข ๐˜ข๐˜ณ๐˜ฆ ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต / ๐˜ด๐˜ฆ๐˜ฑ๐˜ข๐˜ณ๐˜ข๐˜ต๐˜ฆ / ๐˜ต๐˜ธ๐˜ฐ / ๐˜ฅ๐˜ถ๐˜ข๐˜ญ. ๐˜Œ๐˜ฏ๐˜ญ๐˜ช๐˜จ๐˜ฉ๐˜ต๐˜ฆ๐˜ฏ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ฏ๐˜ต ๐˜ช๐˜ด ๐˜ฏ๐˜ฐ๐˜ต ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ข๐˜ฃ๐˜ข๐˜ฏ๐˜ฅ๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ ๐˜ฐ๐˜ฏ๐˜ฆ, ๐˜ข๐˜ฏ๐˜ฅ ๐˜ด๐˜ฆ๐˜ฆ๐˜ฌ๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ. ๐˜๐˜ต ๐˜ช๐˜ด ๐˜ฏ๐˜ฐ๐˜ต ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ณ๐˜ฆ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ฐ๐˜ถ๐˜ณ ๐˜ฎ๐˜ช๐˜ด๐˜ต๐˜ข๐˜ฌ๐˜ฆ๐˜ฏ ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ต๐˜ช๐˜ค ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ ๐˜ฎ๐˜ช๐˜ฏ๐˜ฅ(๐˜ด), ๐˜ฃ๐˜ถ๐˜ต ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ข๐˜ธ๐˜ข๐˜ฌ๐˜ฆ๐˜ฏ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ต ๐˜ต๐˜ฐ ๐˜ช๐˜ต๐˜ด ๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ & ๐˜ฅ๐˜บ๐˜ฏ๐˜ข๐˜ฎ๐˜ช๐˜ค ๐˜ข๐˜ด ๐˜ช๐˜ต ๐˜ช๐˜ด ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ & ๐˜ฏ๐˜ฐ๐˜ธ. ๐˜›๐˜ฉ๐˜ถ๐˜ด ๐˜ช๐˜ต ๐˜ช๐˜ด ๐˜ฏ๐˜ฐ๐˜ต ๐˜ง๐˜ฐ๐˜ฐ๐˜ญ๐˜ฆ๐˜ฅ ๐˜ฃ๐˜บ ๐˜ช๐˜ต๐˜ด ๐˜ฐ๐˜ธ๐˜ฏ ๐˜ค๐˜ณ๐˜ฆ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ช๐˜ต๐˜บ ๐˜ข๐˜ฏ๐˜บ ๐˜ฎ๐˜ฐ๐˜ณ๐˜ฆ.)

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Chรถgyal Namkhai Norbu, Dzogchen: The Self-Perfected State

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Via: Michael Gregory

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