[𝕌ℕ𝕀𝕆ℕ 𝕆𝔽 𝕋ℍ𝔼 𝔾ℝ𝕆𝕌ℕ𝔻 / ℙℝ𝕀𝕄𝕆ℝ𝔻𝕀𝔸𝕃-𝔸𝕎𝔸ℝ𝔼ℕ𝔼𝕊𝕊 𝔸ℕ𝔻 𝕀𝕋𝕊 𝕄𝔸ℕ𝕀𝔽𝔼𝕊𝕋𝔸𝕋𝕀𝕆ℕ𝕊 [𝕌𝔾𝕄]:]
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(THE TWO MODELS FOR THE TWO TRUTHS:
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A. Model-1: The two truths are
T1: appearances / dependent origination / relativity / causality / functionality / karma; and
T2: emptiness of inherent existence.
𝙏𝙝𝙚 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙤𝙨𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨 𝙤𝙛 𝙢𝙤𝙙𝙚𝙡-1 𝙞𝙨 𝙩𝙝𝙚 𝙂𝙍𝙊𝙐𝙉𝘿 / Basis / Source / Suchness / True nature of Reality as it is, of all dharmas [𝙐2𝙏 / 𝙐2𝙏-2𝙏].
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B. Model-2: The two truths are
T1: the relative / apparent / conventional reality / manifestations;
T2: the GROUND / Basis / Source / Suchness / True nature of Reality as it is. This ultimate reality is in fact the Union of the Two Truths of the first model. It is also called the Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / 𝗣𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹-𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 / Suchness.
𝙏𝙝𝙚 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙩𝙬𝙤 𝙩𝙧𝙪𝙩𝙝𝙨 𝙤𝙛 𝙢𝙤𝙙𝙚𝙡-2 𝙞𝙨 𝙩𝙝𝙚 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙 𝙖𝙣𝙙 𝙞𝙩𝙨 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚 𝙪𝙣𝙘𝙚𝙖𝙨𝙞𝙣𝙜 𝙨𝙥𝙤𝙣𝙩𝙖𝙣𝙚𝙤𝙪𝙨 𝙣𝙖𝙩𝙪𝙧𝙖𝙡 𝙥𝙧𝙞𝙨𝙩𝙞𝙣𝙚 𝙢𝙖𝙣𝙞𝙛𝙚𝙨𝙩𝙖𝙩𝙞𝙤𝙣𝙨 [𝙐𝙂𝙈 / 𝙐2𝙏-𝙂𝙈].
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In each model, the two truths are not really different / separate / in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony <==> thus themselves both empty of inherent existence <==> merely labeled / imputed / imagined by the mind, mere tools / adapted skillful means / antidotes / counter-points. [U2T-2T / U2T-GM]
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So, in each model, one truth is not superior to, more important than, the other one, more true than the other one, more acceptable.
So, in each model, we can use the two truths and their 'Union' as tools / adapted skillful means / antidotes / counterpoints, but never grasp them as something inherently existing / independent / universal / absolute. They are mere complementary antidotes.)
(i.e. 𝙏𝙝𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙 𝙖𝙣𝙙 𝙞𝙩𝙨 𝙢𝙖𝙣𝙞𝙛𝙚𝙨𝙩𝙖𝙩𝙞𝙤𝙣𝙨 [𝙐𝙂𝙈 / 𝙐2𝙏-𝙂𝙈]:
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According to the second model:
The 𝙂𝙧𝙤𝙪𝙣𝙙 / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / 𝙋𝙧𝙞𝙢𝙤𝙧𝙙𝙞𝙖𝙡-𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 / Reality as it is / Union of the Two Truths [U2T] and its manifestations / appearances (ex. thoughts)
are 𝙗𝙤𝙩𝙝 𝙚𝙢𝙥𝙩𝙮 𝙤𝙛 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙘𝙚 [T2-GM] <==> exactly because they are 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚, 𝙞𝙣𝙩𝙚𝙧𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩, 𝙘𝙤-𝙙𝙚𝙛𝙞𝙣𝙚𝙙, 𝙘𝙤-𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚, 𝙘𝙤-𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩, co-emergent, co-evolving, co-ceasing [T1-GM],
𝙗𝙤𝙩𝙝 𝙢𝙚𝙧𝙚𝙡𝙮 𝙡𝙖𝙗𝙚𝙡𝙚𝙙 / 𝙞𝙢𝙥𝙪𝙩𝙚𝙙 / 𝙞𝙢𝙖𝙜𝙞𝙣𝙚𝙙 𝙗𝙮 𝙩𝙝𝙚 𝙢𝙞𝙣𝙙 [U3S-GM].
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And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T-GM / UGM].
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The Ground and its manifestations (ex. thoughts) are 𝙗𝙤𝙩𝙝 𝙡𝙞𝙠𝙚 𝙨𝙥𝙖𝙘𝙚, 𝙞𝙡𝙡𝙪𝙨𝙞𝙤𝙣𝙨, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T-GM ].
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𝘚𝘰, 𝘪𝘯 𝘢 𝘴𝘦𝘯𝘴𝘦, 𝘵𝘩𝘦𝘳𝘦 𝘢𝘳𝘦 𝘯𝘰 𝘳𝘦𝘢𝘭 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 / 𝘣𝘪𝘳𝘵𝘩 / 𝘤𝘰𝘮𝘪𝘯𝘨, 𝘥𝘶𝘳𝘢𝘵𝘪𝘰𝘯 / 𝘤𝘩𝘢𝘯𝘨𝘦, 𝘤𝘦𝘴𝘴𝘢𝘵𝘪𝘰𝘯 / 𝘥𝘦𝘢𝘵𝘩 / 𝘨𝘰𝘪𝘯𝘨, 𝘪𝘯𝘤𝘳𝘦𝘢𝘴𝘪𝘯𝘨 𝘰𝘳 𝘥𝘦𝘤𝘳𝘦𝘢𝘴𝘪𝘯𝘨, 𝘥𝘦𝘧𝘪𝘭𝘦𝘮𝘦𝘯𝘵 𝘰𝘳 𝘱𝘶𝘳𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯 ... 𝘧𝘰𝘳 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴, 𝘫𝘶𝘴𝘵 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 / 𝘪𝘯𝘵𝘦𝘳-𝘴𝘶𝘣𝘫𝘦𝘤𝘵𝘪𝘷𝘦𝘭𝘺.
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So we should not apprehend / differentiate / oppose manifestations [T1 of model-2] (ex. thoughts) vs. the Ground / Primordial-awareness [T2 of model-2] in absolute terms.
We should not think that one truth is better / superior than the other one in absolute terms; that would be dualistic thinking.
We should not think that one truth is to be accepted / affirmed / sought, while the other is rejected / negated / abandoned / eliminated / stopped / not-done in absolute terms.
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𝙒𝙚 𝙨𝙝𝙤𝙪𝙡𝙙 𝙣𝙤𝙩 𝙘𝙡𝙞𝙣𝙜 𝙩𝙤 𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚𝙨 [T1 of model-2] 𝙡𝙞𝙠𝙚 𝙢𝙚𝙣𝙩𝙖𝙡 𝙛𝙖𝙗𝙧𝙞𝙘𝙖𝙩𝙞𝙤𝙣𝙨 (𝙚𝙭. 𝙩𝙝𝙤𝙪𝙜𝙝𝙩𝙨); not reject them completely.
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𝘼𝙣𝙙 𝙬𝙚 𝙨𝙝𝙤𝙪𝙡𝙙 𝙣𝙤𝙩 𝙘𝙡𝙞𝙣𝙜 𝙩𝙤 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙 [T2 of model-2] / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / 𝙋𝙧𝙞𝙢𝙤𝙧𝙙𝙞𝙖𝙡-𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 / Union of the Two Truths [U2T of model-1] either. Not reject it completely.
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The Middle Way: not accepting, not rejecting any of them.)
[Original post & comments:]
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OBSERVE THAT WHICH NEVER GOES AWAY -- Garchen Rinpoche
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A. There are many 𝙩𝙝𝙤𝙪𝙜𝙝𝙩𝙨 that always arise [manifestations],
but thoughts are impermanent; they come and go [conventionally / relatively / inter-subjectively] [everything is like that].
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(𝘪.𝘦. 𝘔𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴 / 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 (ex. 𝘵𝘩𝘰𝘶𝘨𝘩𝘵𝘴) 𝘢𝘳𝘦 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2] <==> 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 / 𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 [𝘛1], 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 / 𝘪𝘮𝘢𝘨𝘪𝘯𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 [U3S] [U2T].
𝘚𝘰 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰𝘵𝘩𝘪𝘯𝘨 𝘵𝘰 𝘨𝘳𝘢𝘴𝘱 / 𝘤𝘭𝘪𝘯𝘨 𝘵𝘰 𝘩𝘦𝘳𝘦.)
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B. 𝙏𝙝𝙚 𝙢𝙞𝙣𝙙 [𝙂𝙧𝙤𝙪𝙣𝙙 / 𝙋𝙧𝙞𝙢𝙤𝙧𝙙𝙞𝙖𝙡-𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 / 𝙍𝙚𝙖𝙡𝙞𝙩𝙮 𝙖𝙨 𝙞𝙩 𝙞𝙨 / 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨] from which they arise,
however, abides like space [everything is like that];
it never comes and goes [in absolute terms].
It is always there, it has always been there, and it will always be there [i.e. it is not fabricated / conditioned / impermanent].
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(𝘪.𝘦. 𝘔𝘦𝘢𝘯𝘪𝘯𝘨: 𝘛𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘉𝘶𝘥𝘥𝘩𝘢-𝘯𝘢𝘵𝘶𝘳𝘦 / 𝘎𝘦𝘯𝘶𝘪𝘯𝘦-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘛𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴 ...
𝘪𝘴 𝘴𝘢𝘪𝘥 𝘵𝘰 𝘣𝘦 𝘶𝘯𝘪𝘲𝘶𝘦, 𝘢𝘭𝘭-𝘱𝘦𝘳𝘷𝘢𝘥𝘪𝘯𝘨, 𝘵𝘪𝘮𝘦𝘭𝘦𝘴𝘴, 𝘶𝘯𝘣𝘰𝘳𝘯, 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥, 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨, 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨, 𝘱𝘳𝘪𝘴𝘵𝘪𝘯𝘦, 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦 [𝘜2𝘛].
𝘉𝘶𝘵 𝘵𝘩𝘢𝘵 𝘪𝘴 𝘫𝘶𝘴𝘵 𝘢 𝘱𝘰𝘪𝘯𝘵𝘦𝘳 𝘵𝘰 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 / 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 / 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & dynamic 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴.
𝘛𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 𝘪𝘴 𝘯𝘰𝘵 𝘣𝘰𝘳𝘯, 𝘯𝘰𝘵 𝘶𝘯𝘣𝘰𝘳𝘯, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 𝘤𝘰𝘮𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘤𝘰𝘮𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 𝘤𝘢𝘶𝘴𝘦𝘥, 𝘯𝘰𝘵 𝘶𝘯𝘤𝘢𝘶𝘴𝘦𝘥, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 𝘤𝘦𝘢𝘴𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘤𝘦𝘢𝘴𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 𝘨𝘰𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘨𝘰𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 𝘱𝘶𝘳𝘦, 𝘯𝘰𝘵 𝘪𝘮𝘱𝘶𝘳𝘦, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 '𝘵𝘩𝘪𝘴', 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘵𝘩𝘪𝘴', 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳 -- 𝘧𝘰𝘳 𝘸𝘩𝘢𝘵𝘦𝘷𝘦𝘳 '𝘵𝘩𝘪𝘴' 𝘪𝘴.
𝘔𝘦𝘢𝘯𝘪𝘯𝘨 𝘪𝘯𝘥𝘦𝘴𝘤𝘳𝘪𝘣𝘢𝘣𝘭𝘦 / 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦;
𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘪𝘰𝘯 / 𝘥𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴;
𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦,
𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴,
𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘥𝘦𝘧𝘪𝘯𝘪𝘯𝘨 𝘭𝘪𝘮𝘪𝘵𝘢𝘵𝘪𝘰𝘯𝘴,
𝘣𝘦𝘺𝘰𝘯𝘥 𝘢𝘭𝘭 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢.
𝘐𝘯 𝘧𝘢𝘤𝘵, 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘴 𝘭𝘪𝘬𝘦 𝘵𝘩𝘢𝘵.)
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(𝘪.𝘦. 𝘛𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘪𝘴 𝘢𝘭𝘴𝘰 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2] <==> 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 / 𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 𝘸𝘪𝘵𝘩 𝘪𝘵𝘴 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴 [𝘛1], 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 / 𝘪𝘮𝘢𝘨𝘪𝘯𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 [U3S] [U2T].
𝘚𝘰 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰𝘵𝘩𝘪𝘯𝘨 𝘵𝘰 𝘨𝘳𝘢𝘴𝘱 / 𝘤𝘭𝘪𝘯𝘨 𝘵𝘰 𝘩𝘦𝘳𝘦 either.)
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It is 𝙡𝙞𝙠𝙚 𝙨𝙥𝙖𝙘𝙚, or a vast ocean, or a mirror.
It never goes anywhere, just like space.
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(𝘪.𝘦. 𝘐𝘯 𝘧𝘢𝘤𝘵, 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘴 𝘭𝘪𝘬𝘦 𝘵𝘩𝘢𝘵 -- 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 𝘢𝘯𝘥 𝘪𝘵𝘴 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴.
𝘌𝘹. "𝘈𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘢𝘳𝘦 𝘭𝘪𝘬𝘦 𝘴𝘱𝘢𝘤𝘦, 𝘪𝘭𝘭𝘶𝘴𝘪𝘰𝘯𝘴, 𝘳𝘦𝘧𝘭𝘦𝘤𝘵𝘪𝘰𝘯𝘴, 𝘮𝘪𝘳𝘢𝘨𝘦𝘴, 𝘥𝘳𝘦𝘢𝘮𝘴, 𝘦𝘤𝘩𝘰𝘴, 𝘮𝘢𝘨𝘪𝘤𝘢𝘭 𝘵𝘳𝘪𝘤𝘬𝘴 ..." 𝘣𝘶𝘵 𝘯𝘦𝘷𝘦𝘳 𝘦𝘹𝘢𝘤𝘵𝘭𝘺 𝘵𝘩𝘦 𝘴𝘢𝘮𝘦.
𝘛𝘩𝘦𝘴𝘦 𝘢𝘳𝘦 𝘮𝘦𝘳𝘦 𝘴𝘪𝘮𝘪𝘭𝘦𝘴 / 𝘮𝘦𝘵𝘢𝘱𝘩𝘰𝘳𝘴; 𝘸𝘦 𝘴𝘩𝘰𝘶𝘭𝘥 𝘯𝘰𝘵 𝘨𝘳𝘢𝘴𝘱 𝘢𝘵 𝘵𝘩𝘦𝘮 𝘢𝘴 𝘪𝘧 𝘵𝘩𝘦𝘺 𝘸𝘦𝘳𝘦 𝘦𝘹𝘢𝘤𝘵𝘭𝘺 𝘥𝘦𝘴𝘤𝘳𝘪𝘣𝘪𝘯𝘨 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴.
𝘚𝘰 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰𝘵𝘩𝘪𝘯𝘨 𝘵𝘰 𝘨𝘳𝘢𝘴𝘱 / 𝘤𝘭𝘪𝘯𝘨 𝘵𝘰 𝘩𝘦𝘳𝘦.)
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Therefore, 𝙙𝙤 𝙣𝙤𝙩 𝙘𝙡𝙞𝙣𝙜 𝙩𝙤 𝙩𝙝𝙚 𝙩𝙚𝙢𝙥𝙤𝙧𝙖𝙧𝙮 𝙩𝙝𝙤𝙪𝙜𝙝𝙩𝙨
[𝙖𝙣𝙙 𝙙𝙤 𝙣𝙤𝙩 𝙘𝙡𝙞𝙣𝙜 𝙩𝙤 𝙖𝙣𝙮 𝙂𝙧𝙤𝙪𝙣𝙙 / 𝙋𝙧𝙞𝙢𝙤𝙧𝙙𝙞𝙖𝙡-𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 / 𝙍𝙚𝙖𝙡𝙞𝙩𝙮 / 𝙐𝙣𝙞𝙤𝙣].
(𝘪.𝘦. 𝘛𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰𝘵𝘩𝘪𝘯𝘨 𝘵𝘰 𝘨𝘳𝘢𝘴𝘱 / 𝘤𝘭𝘪𝘯𝘨 𝘵𝘰 𝘩𝘦𝘳𝘦.)
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No matter how much you cling to them you cannot actually hold on to them, as they are impermanent by nature.
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(𝘪.𝘦. 𝘛𝘩𝘦 𝘵𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴 𝘰𝘧 𝘮𝘰𝘥𝘦𝘭-2, 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 𝘢𝘯𝘥 𝘪𝘵𝘴 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴, 𝘢𝘳𝘦 𝙗𝙤𝙩𝙝 𝘮𝘦𝘳𝘦 𝘵𝘰𝘰𝘭𝘴 / 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴 / 𝘢𝘯𝘵𝘪𝘥𝘰𝘵𝘦𝘴 / 𝘤𝘰𝘶𝘯𝘵𝘦𝘳𝘱𝘰𝘪𝘯𝘵𝘴, 𝘴𝘵𝘦𝘱𝘱𝘪𝘯𝘨 𝘴𝘵𝘰𝘯𝘦𝘴; 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 / 𝘪𝘮𝘢𝘨𝘪𝘯𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥.
𝘚𝘰 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰𝘵𝘩𝘪𝘯𝘨 𝘵𝘰 𝘨𝘳𝘢𝘴𝘱 / 𝘤𝘭𝘪𝘯𝘨 𝘵𝘰 𝘩𝘦𝘳𝘦.)
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[USING ADAPTED SKILLFUL MEANS WITHOUT APPREHENDING / GRASPING / DIFFERENTIATING / OPPOSING ANYTHING IN ABSOLUTE TERMS:]
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[𝘚𝘵𝘪𝘭𝘭, 𝘣𝘦𝘵𝘸𝘦𝘦𝘯 𝘵𝘩𝘦 𝘵𝘸𝘰, 𝙞𝙩 𝙞𝙨 𝙗𝙚𝙩𝙩𝙚𝙧 𝙩𝙤 𝙘𝙤𝙣𝙘𝙚𝙣𝙩𝙧𝙖𝙩𝙚 𝙤𝙣, be constantly mindful of, 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘉𝘶𝘥𝘥𝘩𝘢-𝘯𝘢𝘵𝘶𝘳𝘦 / 𝘎𝘦𝘯𝘶𝘪𝘯𝘦-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘛𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘪𝘯𝘷𝘰𝘭𝘷𝘦𝘥 𝘪𝘯 𝘢𝘭𝘭 𝘢𝘤𝘵𝘪𝘷𝘪𝘵𝘪𝘦𝘴 -- ex. 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 / 𝘢𝘤𝘵𝘰𝘳 / 𝘮𝘪𝘯𝘥, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘤𝘵𝘪𝘰𝘯 / 𝘬𝘢𝘳𝘮𝘢, 𝘰𝘣𝘫𝘦𝘤𝘵 / 𝘳𝘦𝘴𝘶𝘭𝘵 / 𝘱𝘩𝘦𝘯𝘰𝘮𝘦𝘯𝘢 --...
𝙩𝙝𝙖𝙣 𝙩𝙤 𝙜𝙧𝙖𝙨𝙥 𝙖𝙩 𝙞𝙡𝙡𝙪𝙨𝙤𝙧𝙮 𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚𝙨 (𝘦𝘹. 𝘵𝘩𝘰𝘶𝘨𝘩𝘵𝘴).
𝘐𝘵 𝘪𝘴 𝘵𝘩𝘦 '𝘢𝘯𝘵𝘪𝘥𝘰𝘵𝘦' 𝘵𝘰 𝘤𝘭𝘪𝘯𝘨𝘪𝘯𝘨 𝘵𝘰 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 (𝘦𝘹. 𝘵𝘩𝘰𝘶𝘨𝘩𝘵𝘴).
𝘽𝙪𝙩 𝙬𝙚 𝙨𝙝𝙤𝙪𝙡𝙙 𝙣𝙤𝙩 𝙜𝙧𝙖𝙨𝙥 𝙖𝙩 𝙩𝙝𝙞𝙨 𝙂𝙧𝙤𝙪𝙣𝙙 / 𝙋𝙧𝙞𝙢𝙤𝙧𝙙𝙞𝙖𝙡-𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴; 𝘪𝘵 𝘪𝘴 𝘫𝘶𝘴𝘵 𝘢 𝘵𝘰𝘰𝘭 / 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴 / 𝘢𝘯𝘵𝘪𝘥𝘰𝘵𝘦 / 𝘱𝘰𝘪𝘯𝘵𝘦𝘳 𝘵𝘰 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦.
𝘼𝙣𝙙 𝙬𝙚 𝙨𝙝𝙤𝙪𝙡𝙙 𝙣𝙤𝙩 𝙧𝙚𝙟𝙚𝙘𝙩 𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚𝙨 / 𝙩𝙝𝙤𝙪𝙜𝙝𝙩𝙨 / 𝙢𝙖𝙣𝙞𝙛𝙚𝙨𝙩𝙖𝙩𝙞𝙤𝙣𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙;
𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚 𝙛𝙧𝙤𝙢 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙, 𝙖𝙨 𝙥𝙧𝙞𝙨𝙩𝙞𝙣𝙚 𝙖𝙨 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙. 𝙏𝙝𝙚𝙮 𝙖𝙧𝙚 𝙩𝙝𝙚 𝙙𝙞𝙨𝙥𝙡𝙖𝙮 𝙤𝙛 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙.
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𝙏𝙝𝙚𝙧𝙚 𝙞𝙨 𝙣𝙤 𝙢𝙤𝙧𝙚 𝙧𝙚𝙖𝙡 '𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨' 𝙩𝙝𝙖𝙣 𝙩𝙝𝙚𝙧𝙚 𝙖𝙧𝙚 𝙧𝙚𝙖𝙡 𝙛𝙤𝙧𝙢 / 𝙩𝙝𝙤𝙪𝙜𝙝𝙩𝙨; 𝙣𝙤 𝙢𝙤𝙧𝙚, 𝙣𝙤 𝙡𝙚𝙨𝙨.
𝙍𝙚𝙖𝙡𝙞𝙩𝙮 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙞𝙨 𝙗𝙚𝙮𝙤𝙣𝙙 𝙙𝙪𝙖𝙡𝙞𝙩𝙞𝙚𝙨 𝙡𝙞𝙠𝙚 𝙩𝙝𝙚 𝙩𝙬𝙤 𝙩𝙧𝙪𝙩𝙝𝙨, 𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩 𝙤𝙧𝙞𝙜𝙞𝙣𝙖𝙩𝙞𝙤𝙣 / 𝙘𝙖𝙪𝙨𝙖𝙡𝙞𝙩𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙞𝙩𝙮 / 𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚𝙨 & 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨, 𝙩𝙝𝙚 𝙂𝙧𝙤𝙪𝙣𝙙 𝙖𝙣𝙙 𝙞𝙩𝙨 𝙢𝙖𝙣𝙞𝙛𝙚𝙨𝙩𝙖𝙩𝙞𝙤𝙣𝙨, 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 𝙖𝙣𝙙 𝙩𝙝𝙤𝙪𝙜𝙝𝙩𝙨, 𝙨𝙖𝙢𝙨𝙖𝙧𝙖 & 𝙣𝙞𝙧𝙫𝙖𝙣𝙖.]
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[MEANWHILE:]
ℝ𝕒𝕥𝕙𝕖𝕣, 𝕠𝕓𝕤𝕖𝕣𝕧𝕖 𝕥𝕙𝕒𝕥 𝕨𝕙𝕚𝕔𝕙 𝕟𝕖𝕧𝕖𝕣 𝕘𝕠𝕖𝕤 𝕒𝕨𝕒𝕪,
the clear knowing [Primordial-]awareness [the Ground]
that recognizes all the thoughts arising [recognise the true nature & dynamic of its own manifestations].
This awareness is the Buddha within you;
it is [a good pointer to] your true nature.
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[𝘪.𝘦. 𝘞𝘩𝘪𝘭𝘦 𝘢𝘤𝘵𝘪𝘯𝘨 / 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘪𝘯𝘨 / 𝘬𝘯𝘰𝘸𝘪𝘯𝘨 / 𝘵𝘦𝘢𝘤𝘩𝘪𝘯𝘨 ... 𝘰𝘣𝘴𝘦𝘳𝘷𝘦 / 𝘳𝘦𝘤𝘰𝘨𝘯𝘪𝘻𝘦 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴; 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘢𝘴 𝘪𝘵 𝘪𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥: 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘤𝘰𝘨𝘯𝘪𝘻𝘢𝘯𝘤𝘦 𝘢𝘯𝘥 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴; 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 𝘢𝘯𝘥 𝘢𝘣𝘰𝘶𝘵 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 [𝘜2𝘛].]
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Whatever thoughts arise, negative thoughts, sadness, afflictive emotions, do not follow them but continue to observe with mindfulness [and equanimity].
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[𝘪.𝘦. 𝘍𝘰𝘤𝘶𝘴 𝘰𝘯 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴, 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [U2T]. 𝘜𝘯𝘵𝘪𝘭 𝘪𝘵 𝘪𝘴 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘦𝘥 / 𝘳𝘦𝘢𝘭𝘪𝘴𝘦 / 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦𝘥 -- 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤𝘢𝘭𝘭𝘺, 𝘯𝘰𝘯-𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘭𝘺 --.]
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When this mindfulness is sustained, arising thoughts will naturally dissipate without the need to abandon them. [self-liberation]
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This awareness [𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘜𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘕𝘰𝘯-𝘥𝘶𝘢𝘭 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘜2𝘛] must be upheld,
not only in meditation sessions, but also during all your activities.
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(𝘪.𝘦. 𝘈𝘤𝘵𝘪𝘯𝘨 / 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘪𝘯𝘨 / 𝘬𝘯𝘰𝘸𝘪𝘯𝘨 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘤𝘵𝘪𝘯𝘨 / 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘪𝘯𝘨 / 𝘬𝘯𝘰𝘸𝘪𝘯𝘨, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘪𝘯𝘨 / 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵𝘪𝘢𝘵𝘪𝘯𝘨 / 𝘰𝘱𝘱𝘰𝘴𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴, 𝘫𝘶𝘴𝘵 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 / 𝘪𝘯𝘵𝘦𝘳-𝘴𝘶𝘣𝘫𝘦𝘤𝘵𝘪𝘷𝘦𝘭𝘺; 𝘢𝘤𝘵𝘪𝘯𝘨 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘧𝘢𝘭𝘭𝘪𝘯𝘨 𝘪𝘯𝘵𝘰 𝘢𝘯𝘺 𝘦𝘹𝘵𝘳𝘦𝘮𝘦 𝘰𝘳 𝘮𝘪𝘥𝘥𝘭𝘦; 𝘵𝘩𝘶𝘴 𝘢𝘤𝘵𝘪𝘯𝘨 𝘮𝘰𝘳𝘦 𝘢𝘯𝘥 𝘮𝘰𝘳𝘦 𝘪𝘯 𝘢𝘤𝘤𝘰𝘳𝘥 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦 𝘢𝘴𝘱𝘦𝘤𝘵 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴, 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛].)
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No matter what you experience, happiness or suffering, it does not affect your awareness; it always is as it is.
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(𝘪.𝘦. 𝘞𝘩𝘢𝘵𝘦𝘷𝘦𝘳 𝘩𝘢𝘱𝘱𝘦𝘯, 𝘪𝘵 𝘥𝘰𝘦𝘴 𝘯𝘰𝘵 𝘢𝘧𝘧𝘦𝘤𝘵 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘛𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛].)
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This nature is Buddha-nature;
and every being has it.
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(𝘪.𝘦. 𝘛𝘩𝘪𝘴 𝘪𝘴 𝘵𝘩𝘦 𝘶𝘯𝘪𝘲𝘶𝘦 𝘢𝘭𝘭-𝘱𝘦𝘳𝘷𝘢𝘥𝘪𝘯𝘨 𝘵𝘪𝘮𝘦𝘭𝘦𝘴𝘴 𝘶𝘯𝘣𝘰𝘳𝘯 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘱𝘳𝘪𝘴𝘵𝘪𝘯𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘉𝘶𝘥𝘥𝘩𝘢-𝘯𝘢𝘵𝘶𝘳𝘦 / 𝘎𝘦𝘯𝘶𝘪𝘯𝘦-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘛𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 / 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 𝘰𝘧 𝘣𝘰𝘵𝘩 𝘴𝘢𝘮𝘴𝘢𝘳𝘢 & 𝘯𝘪𝘳𝘷𝘢𝘯𝘢. 𝘈𝘭𝘭 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴 / 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 𝘢𝘳𝘦 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦 𝘧𝘳𝘰𝘮 𝘵𝘩𝘪𝘴 𝘎𝘳𝘰𝘶𝘯𝘥, 𝘢𝘳𝘦 𝘵𝘩𝘪𝘴 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘵𝘳𝘶𝘦 𝘉𝘶𝘥𝘥𝘩𝘢. 𝘚𝘰 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰𝘵𝘩𝘪𝘯𝘨 𝘵𝘰 𝘢𝘤𝘤𝘦𝘱𝘵 / 𝘳𝘦𝘫𝘦𝘤𝘵 / 𝘤𝘩𝘢𝘯𝘨𝘦 𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴.)
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~ Garchen Rinpoche
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Let appearance and awareness be indivisible ~ Tulku Urgyen Rinpoche
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Do not divide appearances [T1] as being there and awareness [T2] as being here.
Let appearance and awareness be indivisible.
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(𝘪.𝘦. 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘰𝘧 𝘮𝘰𝘥𝘦𝘭-2 [𝘜2𝘛]: 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘯𝘥 𝘪𝘵𝘴 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴 / 𝘥𝘪𝘴𝘱𝘭𝘢𝘺 / 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴.)
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Tulku Urgyen Rinpoche
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Via: https://justdharma.org/let-appearance-and-awareness-be-indivisible-tulku-urgyen-rinpoche/
Enjoying with awareness ~ Namkhai Norbu Rinpoche
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If we are spiritual practitioners we feel contempt for samsaric situations; we are not seriously or deeply interested in them.
This does not mean that we feel disgust for or reject everything.
In our life, all is relative.
In our life, not everything is how it should be, nonetheless we continue to live.
We accept and integrate the various circumstances of life.
This is part of our awareness.
To accept everything with awareness is different from being completely attached.
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Some people have an exaggerated liking for this or that: this is attachment.
However, it does not mean that if you are a good practitioner you cannot have likings.
You can like and enjoy with awareness.
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In the samsaric condition, we possess five or six senses, and with the senses we enjoy contact with objects.
When we see an object, a flower for example, we may like it.
We observe its beauty and smell its fragrance.
We enjoy looking and smelling.
𝙏𝙤 𝙚𝙣𝙟𝙤𝙮 𝙬𝙞𝙩𝙝 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 𝙢𝙚𝙖𝙣𝙨 𝙩𝙤 𝙠𝙣𝙤𝙬 𝙩𝙝𝙚 𝙧𝙚𝙖𝙡 𝙣𝙖𝙩𝙪𝙧𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙤𝙗𝙟𝙚𝙘𝙩 𝙖𝙣𝙙 𝙣𝙤𝙩 𝙗𝙚𝙘𝙤𝙢𝙚 𝙖𝙩𝙩𝙖𝙘𝙝𝙚𝙙 𝙩𝙤 𝙞𝙩.
In this way, we enjoy without having negative consequences.
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If we are not aware, we become distracted with our liking for the flower; we want to possess the flower and attempt to have it.
Thus, attachment increases, releasing all other emotions, with the ensuing negative karma.
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𝙄𝙣 𝙗𝙧𝙞𝙚𝙛, 𝙞𝙛 𝙤𝙣𝙚 𝙞𝙨 𝙖𝙬𝙖𝙧𝙚 𝙖𝙣𝙙 𝙪𝙣𝙙𝙞𝙨𝙩𝙧𝙖𝙘𝙩𝙚𝙙 𝙩𝙝𝙚 𝙚𝙣𝙟𝙤𝙮𝙢𝙚𝙣𝙩 𝙤𝙛 𝙩𝙝𝙚 𝙨𝙚𝙣𝙨𝙚𝙨 𝙙𝙤𝙚𝙨 𝙣𝙤𝙩 𝙥𝙤𝙨𝙚 𝙖𝙣𝙮 𝙥𝙧𝙤𝙗𝙡𝙚𝙢.
If one is distracted, enjoyment always bears negative consequences, even if things appear joyful and gratifying.
For that reason, the teaching says that all is illusion.
When we see a nice object and we become attached, we resemble a moth which, attracted by a flame at night, flies into it, burns, and dies.
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Namkhai Norbu Rinpoche
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Via: https://justdharma.org/enjoying-with-awareness-namkhai-norbu-rinpoche/
Beginning to identify with pristine awareness ~ Mingyur Rinpoche
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Though we’re conditioned to identify with the thoughts that pass through our awareness rather than with awareness itself, the awareness that is our true nature is infinitely flexible.
It is capable of any and every sort of experience – even misconceptions about itself as limited, trapped, ugly, anxious, lonely, or afraid.
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𝙒𝙝𝙚𝙣 𝙬𝙚 𝙗𝙚𝙜𝙞𝙣 𝙩𝙤 𝙞𝙙𝙚𝙣𝙩𝙞𝙛𝙮 𝙬𝙞𝙩𝙝 𝙩𝙝𝙖𝙩 𝙩𝙞𝙢𝙚𝙡𝙚𝙨𝙨, 𝙥𝙧𝙞𝙨𝙩𝙞𝙣𝙚 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨
rather than with the thoughts, feelings, and sensations that pass through it,
we’ve taken the first step toward facing the freedom of our true nature.
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Mingyur Rinpoche
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Via: https://justdharma.org/beginning-to-identify-with-pristine-awareness-mingyur-rinpoche/
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