The inconceivable true nature & dynamic of Karma - 239
the Union of the Two Truths free from all extremes & middle [U2T].
The Middle Way: not accepting, not rejecting appearances / causality / karma.
[One aspect / truth is not more important / true / real than the other.]
by Traleg Kyabgon Rinpoche
Via: Dharma Roots, January 24 2022
https://www.facebook.com/dharma.roots.blog/posts/pfbid0Lasif5wuXG1Ht3k2ZaZ7MdZhTNG7a6mQA1mbHFnVZXE5oXfudd7G5ErqXcByHJ8nl
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Karma is central to Buddhism, as far as this discourse has contended till now,
and yet, on another level, the ultimate reality of karma is not recognised.
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[REALITY AS IS IT IS DESCRIBED AS THE UNION OF THE TWO TRUTHS / U2T:]
At this point, the two levels of truth in Buddhism become relevant:
empirical [T1 / appearances / causality / functionality] and ultimate reality [T2 / emptiness] [U2T].
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(THE TWO MODELS FOR THE TWO TRUTHS:
A. The two truths are T1: appearances / dependent origination / relativity / causality / functionality / karma; and T2: emptiness of inherent existence. [U2T]
B. Another model for the Two Truths: T1: the relative / apparent / conventional reality / manifestations; T2: the ultimate reality / Ground. This ultimate reality is in fact the Union of the Two Truths of the first model, also called the Ground / Basis / Source / Dharmata / Suchness. [UGM]
In each case 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.
So one truth is not superior to, more important than, the other one, more true than the other one, more acceptable.
So we can use them, but never grasp them as something inherently existing / independent / universal / absolute.)
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(i.e. UNION OF THE TWO TRUTHS ABOUT ALL DHARMAS [U2T]:
All dharmas / opposites – like samsara & nirvana; including the three spheres [3S], the two truths themselves [2S], the Ground and its manifestations [GM] – are not really different / separate / in opposition, but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in-harmony; they are more like a Union of being empty of inherent existence [T2] <==> exactly because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
All dharmas / opposites are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.’ [U2T].
All dharmas / opposites are not really dependently arisen / caused / existent / changing / functional / ceasing, not completely non-arisen / non-caused / non-existent / non-changing / non-functional / non-ceasing, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither;
not equal / pure / perfect / complete / free / enlightened, not unequal / impure / imperfect / incomplete / not-free / not-enlightened, not both together, not neither;
not dependent, not independent, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together and in opposition [2T], not neither as if identical / one [1T];
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable; beyond all opposition / dualities; free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma (individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / discrimination / acceptation / affirmation / seeking / doing / rejection / negation / abandonment / elimination / stopping / non-doing / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.
So we might as well perceive everything as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha continually teaching us the inconceivable true nature & dynamic of Reality as it is here & now [U2T].
So one opposite is not more important / true / real than the other(s).)
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[WE NEED TO TRANSCEND ALL KARMA, THE WHOLE KARMIC CYCLE, SAMSARA, ALL APPEARANCES.
Not by accepting / cultivating this (good karma) while rejecting / overcoming that (bad karma), not by rejecting / abandoning / stopping / overcoming all karma – good, bad, neutral –, but by understanding and then directly realising the true nature & dynamic of karma in general, of the conditioning / karmic cycle, of samsara, of all dharmas [U2T], of the three spheres of any relation / action [U3S / U2T-3S], of the apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp], of the two truths themselves [U2T-2T], of the Ground and its manifestations [UGM / U2T-GM].]
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Karma possesses only relative reality by nature [T1] [U2T],
and because of that, it is something we can transcend.
Karma is something we need to overcome [transcend] in fact
[i.e. not accepting , not rejecting appearances / activities / karma – our body, speech and mind].
What this amounts to is aiming not only to overcome [transcend] negative karma but also positive karma [and neutral karma].
Both kinds of karma lead to rebirth [to more grasping at the self when ignoring its true nature & dynamic],
and it is the exhaustion [transcendence] of our karmic propensities and tendencies
that is the ultimate aim [i.e. not accepting , not rejecting appearances / activities / karma].
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[‘KARMA’ IS A VALID USEFUL CONVENTIONAL TRUTH / TOOL [T1],
AND IS PRIMORDIALLY EMPTY OF INHERENT EXISTENCE [T2] [U2T];
SO IT IS NOT GOOD, NOT BAD, NOT BOTH TOGETHER, NOT NEITHER;
SO THERE IS NOTHING TO ACCEPT / REJECT / CHANGE ABOUT IT.
Karma is not really existent / functional, not completely non-existent / non-functional, not both together, not neither.
Meaning indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).
Only a Buddha really understands the inconceivable true nature & dynamic of the karma of all beings.
The karmic cycle is best described as the inter-dependence / co-evolution of the three spheres [U3S / U2T-3S].
One sphere is conditioned by the other two, and is conditioning the other two in a limitless and centerless cycle [T1-3S] <==> thus the three spheres are all empty of inherent existence [T2-3S] [U2T-3S].]
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The Madhyamaka school of Mahayana Buddhism, we briefly noted, alongside the Yogacara school, was to have an important philosophical influence on the notion of karma as well.
Founded by Nagarjuna in the late second-century ce,
Madhyamaka thinking expounds the notion of [the inseparability of the] two truths
— the relative truth [T1] and the absolute truth [T2] [U2T].
Karma [causality] is seen as real only in relation to relative truth [T1],
but not in terms of ultimate truth because the ultimate truth is emptiness [T2] [U2T].
(i.e. The inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Suchness / True nature & dynamic of all dharmas is Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T]. It is not mere-emptiness.)
Karma in itself has no fixed nature.
It is a phenomenon; it is not reality.
(i.e The true nature & dynamic of karma is to be empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional [T1], merely labeled / imputed by the mind [U3S]. And vice versa [U2T]. Karma and emptiness are as real / non-real as each other. One truth is not more real than the other.)
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Again we need to qualify this statement as an expression of the ultimate viewpoint.
Karma does have relative reality [T1].
Nagarjuna’s fundamental point was that
karma is really created through mental fixation, through our getting too enamoured with [grasping] our concepts, ideas and thoughts, our mental projections, and our inveterate tendency to reify all that we think about [T1].
The objects of our thoughts are given a solid reality, whether they exist or not.
This is called “mental imputation,” whereby we provide things with many more attributes than they actually have.
Imputation or projection has a huge impact on our mental well-being, how we proceed to cultivate (or fail to cultivate) our feelings, and how we deal with our emotions and what we think about.
(i.e. The problem is not appearances / thoughts / concepts / dualities / causality / karma / the body speech and mind, but clinging to them, grasping them as if existing independently / inherently. When one is fully aware of their true nature & dynamic as it is [U2T], then they are no more problems.)
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By contemplating emptiness [T2 / U2T], one can loosen the grip of mind’s fixation (grasping).
Even in terms of karma, Nagarjuna states that if we fixate on it, which is our standard tendency — if we fixate [grasp] on the agent (subject), the action, and so forth (object) — we will be unable to free ourselves of it. The result becomes quite the opposite because thinking along fixated lines leads to conceptual proliferation (prapanca). Basically, the mind starts to go haywire. Not only do we give more reality to what we see, smell, taste, and touch but we even start to imagine all kinds of things existing that do not exist. God and soul and things of that nature are examples of this, according to Nagarjuna. Merely the fact that we can think of something prompts our tendency to think that there must be an actual corresponding object of that thought. Apparently, it seems entirely logical for us to assume that if we are capable of thinking of such-and-such a being, that being must therefore exist — otherwise where would the capacity to think it come from? Western philosophers and theologians of the past have used this very argument to support the existence of an omnipotent, omniscient being, insisting that our endowment with this mental faculty, the ability to imagine an omniscient being, proves that such a being must exist.
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[WE CANNOT SIMPLY REJECT / NEGATE / ABANDON / DENY / IGNORE
ALL APPEARANCES / CAUSALITY / FUNCTIONALITY / KARMA / OUR BODY SPEECH AND MIND.
REALITY AS IT IS IS NOT MERE-EMPTINESS / NON-EXISTENCE / NOTHINGNESS // NIHILISM;
BUT GENUINE-EMPTINESS FREE FROM ALL EXTREMES & MIDDLE
= UNION OF THE TWO TRUTHS FREE FROM ALL EXTREMES & MIDDLE [U2T].
The two truths – dependent origination / causality / karma / appearances and emptiness –
are themselves both empty of inherent existence <==> because interdependent, simple tools / counterpoints.
One aspect depends on, and perfects, the other.
All dharmas are not really existent / functional, not completely non-existent / non-functional,
not both together, not neither; not real, not unreal, not both together, not neither.]
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Nagarjuna used what was later to become known as the “Prasangika razor,” which essentially refers to a chopping down of every philosophical position, a cutting at the root of all that we think. It is a ruthless examination of all claims to a real or true existence. He had followers that took his theories even further, such as Chandrakirti, and the Prasangika Madhyamikas, who employed a reductio ad absurdum system, reducing or demolishing every philosophical position to its fundamental inconsistencies, without taking a position themselves.
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[THE UNION OF THE TWO TRUTHS FREE FROM ALL EXTREMES & MIDDLE / U2T.
Extremes like existence / naïve-realism, non-existence / nihilism, both together / dualism, neither / monism / oneness; or like objectivism / materialism / phenomena-only, subjectivism / idealism / mind-only, both together / dualism, neither / monism / oneness; acceptation, rejection, both together, neither; the same with any duality and any group of opposites.]
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The main point to be made here is Nagarjuna’s insistence that
[because / ] due to all things’ being dependently arisen [T1 ], <==>
[then] nothing has inherent existence, and therefore everything is empty [T2] [U2T].
This is not a vision of pure-emptiness [mere-emptiness / non-existence / nothingness],
which would be the conclusion of the nihilistic view.
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Nagarjuna actually thought that the nihilistic understanding was completely errant, a lethal type of thinking, suicidal — like taking hold of a snake by the tail incorrectly, so that it swings around and bites our arm and poisons us.
Therefore it is completely incorrect to interpret Nagarjuna as
denying the existence of karma [or thinking that all karma are ‘bad’ in absolute terms,
and should be rejected / negated / eliminated / stopped / overcomed …].
In fact, he states that it is far better to revert to conventional ways of thinking, to believing things actually exist as commonsense people do, than to entertain nihilistic ideas that nothing really exists [i.e. grasping at one truth [T2] – mere-emptiness / non-existence / nothingness or the Ground – and rejecting / demonizing appearances / causality / karma / all manifestations of the Ground [T1].].
This is a crucial point in understanding Buddhism.
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[THE UNION OF THE TWO TRUTHS
ABOUT CAUSALITY / FUNCTIONALITY / KARMA & EMPTINESS [U2T-2T]:]
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Because everything is interdependently arising,
karma is also an interdependently arising phenomenon [T1],
[and emptiness is also an interdependently arising phenomenon [T1],]
[both] lacking inherent existence [T2-2T] [Union of the Two Truths / U2T-2T] [or UGM],
and thereby able to be overcome [transcending even the two truths: appearances / dependent origination / causality / karma and emptiness; or the Ground and its manifestations].
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(i.e. UNION OF THE TWO TRUTHS ABOUT THE TWO TRUTHS – DEPENDENT ORIGINATION / CAUSALITY / FUNCTIONALITY / KARMA AND EMPTINESS –:
All dharmas / opposites – including the two truths themselves: appearances / dependent origination / causality / functionality / karma and emptiness (model1), or the Ground and its manifestations (model2) – are not really different / separate / in opposition, but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in-harmony; they are more like a Union of being empty of inherent existence [T2-2T] <==> exactly because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints [T1-2T], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S-2T].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T-2T / U2T-GM].
All dharmas / opposites – including the two truths themselves – are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.’ [U2T].
All dharmas / opposites – including the two truths themselves – are not really dependently arisen / caused / existent / changing / functional / ceasing, not completely non-arisen / non-caused / non-existent / non-changing / non-functional / non-ceasing, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither;
not equal / pure / perfect / complete / free / enlightened, not unequal / impure / imperfect / incomplete / not-free / not-enlightened, not both together, not neither;
not dependent, not independent, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together and in opposition [2T], not neither as if identical / one [1T];
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable; beyond all opposition / dualities; free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma (individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / discrimination / acceptation / affirmation / seeking / doing / rejection / negation / abandonment / elimination / stopping / non-doing / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.
So we might as well perceive everything as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha continually teaching us the inconceivable true nature & dynamic of Reality as it is here & now [U2T].
So one opposite is not more important / true / real than the other(s).)
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Nagarjuna’s logic also explains why
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[THE UNION OF THE TWO TRUTHS, AND THE UNION OF THE THREE SPHERES,
ARE EXAMPLES OF THE UNION OF APPARENT OPPOSITES IN GENERAL [UOPP / U2T-Opp]:]
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[ex. all apparent opposites, like] samsara and nirvana are [inter-]dependent concepts [T1]
[thus all of these opposites are empty of inherent existence [T2] [Uopp / U2T-opp]].
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(i.e. UNION OF APPARENT OPPOSITES [Uopp / U2T-Opp]:
All dharmas / opposites – like samsara and nirvana; including the three spheres [3S], the two truths themselves [2S], the Ground and its manifestations [GM] – are not really different / separate / in opposition, but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in-harmony; they are more like a Union of being empty of inherent existence [T2] <==> exactly because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
All dharmas / opposites are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.’ [U2T].
All dharmas / opposites are not really dependently arisen / caused / existent / changing / functional / ceasing, not completely non-arisen / non-caused / non-existent / non-changing / non-functional / non-ceasing, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither;
not equal / pure / perfect / complete / free / enlightened, not unequal / impure / imperfect / incomplete / not-free / not-enlightened, not both together, not neither;
not dependent, not independent, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together and in opposition [2T], not neither as if identical / one [1T];
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable; beyond all opposition / dualities; free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma (individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / discrimination / acceptation / affirmation / seeking / doing / rejection / negation / abandonment / elimination / stopping / non-doing / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.
So we might as well perceive everything as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha continually teaching us the inconceivable true nature & dynamic of Reality as it is here & now [U2T].
So one opposite is not more important / true / real than the other(s).)
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Without samsara there can be no nirvana,
and without nirvana there can be no samsara.
(i.e. No samsara with / without nirvana. No nirvana with / without samsara.)
This is elaborated upon in his main text Fundamental Verses
on the Middle Way (Mulamadhyamakakarika).
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There are two main points to be made here concerning the application of Nagarjuna’s approach to karmic theory.
On the one hand, he encourages us to relinquish [transcend] our fixation on different things
[i.e. by directly realising their true nature & dynamic as it is [U2T / U3S / Uopp / U2T-2T / UGM],
on mental objects basically [on physical, conceptual and mental thing],
and on the other, he warns against replacing this tendency with nihilistic thinking, which he sees as a serious pitfall [i.e. without falling into any extreme or middle about any duality].
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[THE UNION OF APPARENT OPPOSITES FREE FROM ALL EXTREMES & MIDDLE
ABOUT THE THREE SPHERES OF ANY RELATION / ACTION [U3S / U2T-3S].
The three spheres: ex. (i) subject / actor / perceiver / knower / cause / mind,
(ii) relation / action / perception / cognition / causality / karma,
(iii) object / result / perceived / known / effect / phenomena / world.]
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(i.e. UNION OF THE THREE SPHERES [U3S / U2T-3S]:
All dharmas / opposites – including the three spheres [3S], the two truths themselves [2S], the Ground and its manifestations [GM] – are not really different / separate / in opposition, but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in-harmony; they are more like a Union of being empty of inherent existence [T2] <==> exactly because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
All dharmas / opposites are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.’ [U2T].
All dharmas / opposites are not really dependently arisen / caused / existent / changing / functional / ceasing, not completely non-arisen / non-caused / non-existent / non-changing / non-functional / non-ceasing, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither;
not equal / pure / perfect / complete / free / enlightened, not unequal / impure / imperfect / incomplete / not-free / not-enlightened, not both together, not neither;
not dependent, not independent, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together and in opposition [2T], not neither as if identical / one [1T];
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable; beyond all opposition / dualities; free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma (individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / discrimination / acceptation / affirmation / seeking / doing / rejection / negation / abandonment / elimination / stopping / non-doing / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.
So we might as well perceive everything as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha continually teaching us the inconceivable true nature & dynamic of Reality as it is here & now [U2T].
So one opposite is not more important / true / real than the other(s).)
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It should also be mentioned that some of Nagarjuna’s successors ended up criticising
the Yogacarins [mind-only point of view; reducing everything to the mind-only]
themselves for fixating on some of their own platform ideas, such as the eight forms of consciousness.
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[THE TRUE NATURE OF REALITY AS IT IS [U2T] IS INDESCRIBABLE, INCONCEIVABLE,
beyond all opposites / dualities, beyond acceptation & rejection of conditioning / karma,
production & non-production of any activity / conditioning / karma.]
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In talking of Nagarjuna, we are talking of philosophy, which brings us to
an interesting distinction often made in Buddhism between intellect and insight (prajna).
People often assume that insight is generated through the study of philosophy.
Of course, if one studies Nagarjuna, it will be profitable, but there is a way that is superior to the purely intellectual way to study, which is the contemplative way, or the meditative way.
One is still thinking, going through the same process of reasoning and so on, but at a slower pace and using a variety of mental faculties and physical states and processes in order to stay focused on the subject, on the object of contemplation. Indeed, we need to realise that there are different ways of thinking.
Even when we say we are “thinking,” in our normal everyday usage of the word, we are actually referring to “thinking” in many different ways.
By thinking in a purely intellectual way, we may gain some insight,
but all the other aspects of thought and being are not involved;
it is a purely intellectual thing; it operates on its own.
It is almost an intellectual exercise, but that exercise may end up being a more or less neutral activity, from a spiritual point of view.
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[THE MIDDLE WAY:
NOT ACCEPTING, NOT REJECTING, NOT CHANGING ANYTHING IN ABSOLUTE TERMS:
Transcending ‘karma’ does not mean to totally reject / negate / abandon / ignore / overcome / not-produce any activity / karma, no more than to accept it / grasp it / produce activities / karma in absolute terms;
It means to understand and then directly realise its true nature & dynamic as it is here & now,
and to act more and more in accord with the two inseparable aspects of reality as it is,
with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas.]
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Even in seeking insight then, we are still reliant on our karmic resources and inheritance
(i.e. relying on our actual body, speech and mind; our physical, conceptual, mental tools).
We need to use our own available resources to gain insight or prajna.
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Yet it is often said that prajna destroys [or overcome / control / defeat] karma [and appearances],
destroys [or overcome / control / defeat] all karmic traces and dispositions.
With the sword of prajna, everything is demolished [overcomed / controlled / defeated].
(i.e. It is more like all dharmas / opposites / karma are ‘transcended’ by understanding
and then directly realising their inconceivable true nature & dynamic as it is here & now [U2T];
meaning not by accepting / rejecting / changing / controlling anything in absolute terms.)
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On one level, this is true, but this is on the ultimate level [T2 – no real existence / causality / functionality / karma].
On the relative level, prajna is also dependent on preexisting karmic causes and conditions [T1 – no complete non-existence / non-causality / non-functionality / no-karma] [U2T].
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Therefore, certain individuals may be predisposed toward having greater insight than others.
If this were not the case, all this effort would not matter in the least — everyone would have the same insights and the same level of insight, and everything would be the same from individual to individual.
But this is not the case, of course.
Understanding is always contingent upon the level of development of the individual.
A broadly developed person, having undergone the type of self-cultivation that we have been discussing, having achieved a certain level of foresight, will have a more penetrating and far-ranging insight than someone without such a background.
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[THE MIDDLE WAY PATH = UNION OF VIRTUOUS METHODS / ADAPTED SKILLFUL MEANS – LIKE GENEROSITY / ETHICS / COMPASSION / LOVING-KINDNESS / MEDITATION – <==> COMBINED WITH MORE AND MORE WISDOM / GENUINE-EMPTINESS / U2T.
Thus acting conventionally / relatively / inter-subjectively in accord with the laws of causality / karma [T1], but never in absolute terms [T2], never apprehending / differentiating / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively. Thus acting more and more in accord with the two inseparable aspects of reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T] [UGM].]
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Often, if we are really pursuing insight in a purely intellectual manner, we become introverted. We think of it as a very solitary exercise because we are imagining ourselves going inside, going deep down in our thinking. The external world and other people and other living beings become a distraction and paying attention to them an annoyance. They all represent the same thing to us, which is time taken away from our deep reflection, the mission we so cherish. Because we are looking to unravel these knotty issues of life or metaphysics and we need this “time to myself,” we close off. Buddhism regards the kind of insight gained in this way to be of an inferior variety.
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Insight is very much enhanced when we become more caring and more loving and extend ourselves more to others.
We will not be as closed-minded if we take this balanced approach.
To this end, Buddha himself taught the meditation on loving-kindness (metta-bhavana).
He said metta-bhavana was crucial for the development of prajna or insight.
In Buddhism, there is no strict separation of the cognitive aspect of our mind and its emotional and effective aspect.
Our cognitive ability should be supported by the richness of our emotional repertoire, our emotional resources.
In other words, if we are emotionally barren, dried up, even our cognitive ability will be compromised, its effectiveness reduced.
This is why the meditation of loving-kindness is said to help us think clearly and to see things clearly.
Everything we do in order to gain proper insight produces good karma.
We need to be aware on a number of fronts then: we need to make sure that our body is healthy, in a positive state, and emotionally, at the level of feelings, we need to make sure that we are not rigid and closed up.
Paying attention to such things produces good karma, which in turn leads to gaining insight.
Insight arises from creating positive karma and doing the types of things that overcome negative karma.
(i.e. These two complementary aspects of the Path support each other. Only then is the path getting more and more in accord with the two inseparable aspects of Reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas involved [U2T] ]UGM].)
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[THE SECOND TRUTH / EMPTINESS [T2] DOES NOT DENY / CONTRADICT THE FIRST TRUTH / CONVENTIONAL CONCEPTS / TRUTHS / METHODS / PRACTICES / GOALS – LIKE CAUSALITY / KARMA, THE THREE SPHERES, APPARENT OPPOSITES … [T1].
The two truths are inseparable, interdependent, in harmony, one supporting the other [U2T].
One truth / opposite is not more important / true / real than the other;
it is never about accepting one side and rejecting the other; not even in the case of the two truths.
Things like the three spheres – ex. subject / actor / cause / mind, relation / action / causality / karma, object / result / effect / phenomena / world –
are not really dependently arisen / existing / changing / functional / ceasing,
not completely non-arisen / non-caused, non-existing / non-changing / non-functional / non-ceasing,
not both together, not neither.
Meaning their true nature & dynamic is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.]
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The followers of Nagarjuna are called “Shunyavadins,” or “exponents of the emptiness school,” where shunya means “emptiness” and vadin “exponent.” In fact, those who follow the Madhyamaka school of thought are considered to be Shunyavadins.
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At times, the Shunyavadins employed Nagarjuna’s ideas as a kind of weapon against the early Buddhists, suggesting that there is no karma
[falling into the extreme of mere-emptiness / complete non-existence / nothingness / nihilism].
They point to Nagarjuna’s chapter on karma in the Mulamadhyamakakarika, in which he says there is no agent and no action [i.e. not in absolute terms, just conventionally / relatively / inter-subjectively].
He even states that there is no nirvana [i.e. not in absolute terms, just conventionally / relatively / inter-subjectively].
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Various people then, and the Shunyavadins generally,
suggest that karma need not be taken too seriously, as, after all, it does not really exist.
If there is no agent and no action, then how can karma be produced?
(i.e. Nagarjuna is very clear: things, like karma, are empty of inherent existence [T2] <==> exactly because dependently co-arisen / interdependent [T1], and vice versa [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither. Not purely objective / phenomena-only, not purely subjective / mind-only, not purely relational / process-only, not a combination of them, not none of them; etc.. This is the Middle Way free from all extremes & middle.)
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It is true, Nagarjuna states almost as much, in one sense — that karma is illusory [‘There, but not there.’].
However, when he makes such statements,
he is not suggesting that there is no karma whatsoever [not complete non-existence],
or that there is no agent (or three spheres) at all [T1].
Rather, he is approaching things from the ultimate point of view, which is to deny a self-existing agent [T2].
There is still an agent though [T1], just not a self-existing one [T2] [U2T],
(i.e There are no independent / separate / inherently existing / opposing three spheres: subject, relation / action, object.
Not in absolute terms, just conventionally / relatively / inter-subjectively [U3S / U2T-3S].)
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which is something that we have already discussed in relation to the Buddha.
So there is no real contradiction here in any respect [i.e. the two truths are not really in opposition].
Nagarjuna does not state that there is no agent or action [i.e. the three spheres are not completely non-existent / non-caused / non-functional].
An agent is an agent because it has the capacity to perform actions; without actions, there can be no agent. So there is an equivalence here.
He said the same thing about karmic cause and effect.
We think that a cause has more reality than an effect because without a cause there will be no effect.
Cause seems to have more reality in a way because an effect issue from a cause, but a cause does not issue from an effect. Therefore cause has [apparent] primacy over effect.
(i.e. A cause is an effect, and effect is a cause. The causal cycle is limitless and centerless: no first cause, no final effect, and in the middle there is no inherently existing cause, causality or effect.)
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Nagarjuna disputed this idea with his notion of interdependent arising [T1].
Everything arises because everything is dependent on everything else [T1].
[Thus everything is empty of inherent existence [T2]. And vice versa [U2T].]
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[THE UNION OF THE TWO TRUTHS FREE FROM ALL EXTREMES & MIDDLE
ABOUT ALL DHARMAS – LIKE THE THREE SPHERES OF CAUSALITY / KARMA [U3S / U2T-3S]:]
The three spheres: ex. subject / actor / cause / mind, relation / action / causality / karma,
object / result / effect / phenomena / world.]
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He said the same thing about karmic cause and effect.
We think that a cause has more reality than an effect because without a cause there will be no effect.
Cause seems to have more reality in a way because an effect issue from a cause, but a cause does not issue from an effect. Therefore cause has [apparent] primacy over effect.
(i.e. A cause is an effect, and effect is a cause. The causal cycle is limitless and centerless: no first cause, no final effect, and in the middle there is no inherently existing cause, causality or effect.)
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Nagarjuna disputed this idea with his notion of interdependent arising [T1].
Everything arises because everything is dependent on everything else [T1].
[Thus everything is empty of inherent existence [T2]. And vice versa [U2T].]
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Cause and effect [and causality] are seen as mutually dependent on each other,
and agents and actions are regarded as mutually dependent as well [T1].
One cannot exist without the other.
(i.e. One cannot exist with / without the others.)
This is the right understanding of the [genuine-]emptiness [T2] [U2T] of karma [ / causality].
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To see it any other way would be to diverge from Buddha’s middle view [Middle Way].
To say karma does not exist at all, that it is completely illusory, would be one extreme,
and to think that it actually exists, that karmic cause and effect have true reality, would be the other extreme.
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For Nagarjuna, karma does not have true reality because it is devoid of inherent existence [T2],
yet karma does manifest [conventionally / relatively / inter-subjectively].
It is a manifest phenomenon;
to that extent, it is real, it exists [conventionally / relatively / inter-subjectively] [T1] [U2T].
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(i.e. UNION OF THE THREE SPHERES OF CAUSALITY / KARMA [U3S / U2T-3S]:
All dharmas / opposites – including the three spheres of causality / karma – ex. subject / actor / cause / mind, relation / action / causality / karma, object / result / effect / phenomena / world – [3S], the two truths themselves [2S], the Ground and its manifestations [GM] – are not really different / separate / in opposition, but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in-harmony; they are more like a Union of being empty of inherent existence [T2] <==> exactly because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
All dharmas / opposites are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.’ [U2T].
All dharmas / opposites are not really dependently arisen / caused / existent / changing / functional / ceasing, not completely non-arisen / non-caused / non-existent / non-changing / non-functional / non-ceasing, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither;
not equal / pure / perfect / complete / free / enlightened, not unequal / impure / imperfect / incomplete / not-free / not-enlightened, not both together, not neither;
not dependent, not independent, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together and in opposition [2T], not neither as if identical / one [1T];
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable; beyond all opposition / dualities; free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma (individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / discrimination / acceptation / affirmation / seeking / doing / rejection / negation / abandonment / elimination / stopping / non-doing / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.
So we might as well perceive everything as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha continually teaching us the inconceivable true nature & dynamic of Reality as it is here & now [U2T].
So one opposite is not more important / true / real than the other(s).)
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This may seem a somewhat pedantic distinction to make, but it is quite crucial to Shunyavadin thought, because if something has inherent existence, it cannot be removed, and in Buddhism, we aim to overcome karma.
Karma can be overcome [transcended] (i.e. It is not absolute.),
it is said, and
if something can be overcome [transcended], it cannot have inherent existence [T2]
[or complete non-existence in absolute terms,
just conventional / relative / intersubjective ones [T1] [U2T]].
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In the end, there is very little difference to what is said by the Shunyavadins and what the Buddha taught.
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[THE MIDDLE WAY: ACTING / PERCEIVING WITHOUT ACTING / PERCEIVING,
without apprehending / differentiating / opposing anything in absolute terms,
just conventionally / relatively / inter-subjectively;
without falling into any extreme or middle.
THUS ACTING / PERCEIVING MORE AND MORE IN ACCORD WITH THE UNION OF THE TWO TRUTHS [U2T].]
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It comes down to seeing things as real on the conventional level [T1]
but not on the ultimate level [T2] [U2T].
Karma has no intrinsic reality [T2],
but it is real on another level because we experience it [T1] [U2T].
(i.e. And one aspect / truth is not more important / real / true than the other one.)
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For instance, during waking hours, we have some type of reality — this is real — but when we are dreaming, while the dream lasts, it also has a reality of its own.
It is real while it is happening; in the context of dream, the dream is real as a dream.
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Similarly, our everyday life experiences, including that of our karma, are [apparently] real to the extent that as long as we are not enlightened, they will remain [apparently] real, and we will experience them that way [T1].
Ultimately, though, they are not [really] real, and therefore can be overcome [transcended] [T2] [U2T].
(i.e. Everything, including all phenomena and karma, is not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not real, not non-real / illusory, not both together, not neither; not to be accepted / produced, not to be rejected / non-produced / overcome, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.)
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We are not tied to karmic reality in such a way that we are condemned to this eternal recurrence of the same dying, taking rebirth, dying, taking rebirth — an interminable cycle of life and death.
There is a terminal point, according to Buddhism.
(i.e. There is a way to ‘transcend’ all conditioning / karma by understanding and then directly realising the true nature & dynamic as it is of the whole karmic cycle / samsara. Not by accepting good karma while rejecting bad karma, or by rejecting / abandoning / stopping / overcoming both together, or neither.)
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Until the veil of ignorance has lifted from us, we will continue to experience the hold things have on us [T1],
but this does not mean that all our experiences have some intrinsic reality [T2] [U2T].
(i.e. Before, during and after enlightenment things are always described by the Union of the Two Truths [U2T]. Emptiness, or the Ground, will never ‘overcome’ appearances / karma completely. The two truths are primordially unceasingly inseparable / interdependent / in harmony: not two, not one, not both together, not neither. Before enlightenment one is ignorant of this; after enlightenment one is continually aware of this about all dharmas involved in all activities. That is the unique difference between samsara and nirvana.)
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The Buddhist response to this question about the reality of karma is not black and white.
As Nagarjuna himself said, one cannot simply answer in one direction or the other, with a yes or no.
He would answer such questions by posing another question, “In what context?”
Are we talking from the perspective of reality [T2], or the perspective of appearance [T1] [U2T]?
(i.e. It is wrong to make such a distinction between the two truths in absolute terms [2T].
One aspect / truth is not more important / true / real than the other.)
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From the point of view of reality, karma and everything else that we experience on this empirical level of existence has no enduring essence and therefore is not real
[T2 - emptiness of inherent existence of all dharmas involved in the karmic cycle].
But to say that there is no reality at all is also untrue.
(i.e. falling for the extreme of complete mere-emptiness / non-existence / nothingness / nihilism)
Everything we experience we do so because karma is so intimately tied up with all that we do.
It is there in the very fabric of our lives, in what we like and don’t like.
Everything is appropriated in terms of our own subjective experiences and subjective level of being.
These experiences leave imprints in our consciousness, which is akin to a river, a dynamic flowing event
[T1 – conventional valid truths / appearances / karma]
[U2T – the two truths are inseparable; equally true / real or false / non-real; equally dependently co-arisen and empty of inherent existence; equally like space / illusions / reflections, equally mere tools / adapted skillful means / antidotes / counterpoints].
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Therefore, even though consciousness has no stability [permanence] [T2],
only successive states, and nothing abides, it is still happening [T1] [U2T].
There is still two-way traffic between incoming information being processed,
leaving karmic imprints on the unconscious, and the outgoing reaction,
where the imprints stimulate the individual to respond in a predetermined way.
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These patterns created by ourselves throughout our lives (i.e. our karma, our body, speech and mind)
cannot be jettisoned just like that [rejected / negated / abandoned / eliminated / stopped / overcome],
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which is why Buddhism, and especially Mahayana Buddhism, emphasises
the non-duality [Union] of appearance [T1] and reality [T2] [U2T] [UGM],
or [Union of] relative [T1] and absolute truth [T2] [U2T].
(i.e. Not as two different separate opposite aspects / truths, not as one unique truth.
And, that is very important, one truth is not superior to the other, more important than the other, more real than the other. They are not different / separate / two / dual, not identical / united / one / non-dual, not both together, not neither. So it is not about rejecting / abandoning / eliminating / stopping / extinguishing / overcoming appearances / causality / relative / karma / samsara, while accepting / seeking another more real ultimate Truth / Reality like emptiness, or the Ground, or nirvana. [U2T [UGM].)
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We need to straddle these two.
We need to balance between [Unite] relative reality [T1] and ultimate reality [T2] [U2T].
(i.e. We need to perceive / think / know / act more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the Inseparability / Interdependence / Harmony / Union of the Two Truths – model1: dependent origination / causality / functionality / appearances and emptiness [U2T]; or model2: the Ground and its manifestations [UGM] –.)
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This is viewed as being absolutely crucial.
Even in the very profound view of the Dzogchen teachings, in terms of conduct, everything has to be grounded in our everyday life experiences.
We cannot be floating in some kind of vague space of “things as they are,” or in the “reality of all things.”
We start with the need for prajna, insight, in order to break through, in order to transcend our karmic bondage.
However, the prajna attained should then allow us to
gain this balance between [Unite] what is relatively real [T1] and what is ultimately real [T2] [U2T].
That is the main point because if we fall on either side, we will not be able to really attain full realisation. Without all the emotions and feelings and so forth that are associated with relative reality, the realisation of ultimate reality will not occur.
This is made very clear.
It is often said that as serious Buddhist practitioners,
we are always balancing ourselves on this tightrope [Union] of appearance [T1] and reality [T2] [U2T].
(i.e. We need to perceive / think / know / act more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the Inseparability / Interdependence / Harmony / Union of the Two Truths – model1: dependent origination / causality / functionality / appearances and emptiness [U2T]; or model2: the Ground and its manifestations [UGM] –.)
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[THE TWO TRUTHS, TWO ACCUMULATIONS AND THREE KAYAS].
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Indeed, this is why, even on attaining enlightenment, it is said to happen on two different levels — on the physical level and on the mental level.
On the physical level, it is called rupakaya (= sambhogakaya + nirmanakaya),
where rupa means “form” and kaya means “body,” so “form body.”
On the mental level, it is called dharmakaya, which means, in this context, “ultimate reality.”
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The rupakaya or form aspect of the Buddha’s body corresponds to relative reality,
and the dharmakaya corresponds to ultimate reality.
The form aspect of the body is related to the cultivation of certain mental faculties and a certain emotional repertoire and range of feeling tones, and things of that kind — on the relative level.
Buddhas have realised the form body because of the emotional cultivation discussed above, which is why they are said to remain in this world out of compassion. They are not tarnished by this world though, because they have also attained the formless body, the dharmakaya, or Buddha’s authentic state of mind. Thus it is said in Mahayana Buddhism that a true Buddha resides in what is called “non-abiding nirvana.”
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Nevertheless, liberation cannot be secured if it were not for karma. That is the view.
So through cultivation of ourselves, we attain the form body of the Buddha in relation to our mental faculties, emotional faculties, and physical factors.
In addition, through cultivation of insight, we attain the formless aspect of the Buddha’s being.
These are said to result from two types of accumulation: the accumulation of merit and the accumulation of wisdom. In Buddhism, the idea is not to give up everything, as we often hear. While giving up some things, we should stock up on other things, so the two accumulations are spoken of.
Through the accumulation of merit, we attain the Buddha’s form body,
and through the accumulation of wisdom, we acquire the Buddha’s mental body, the dharmakaya.
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(i.e. UNION OF THE THREE KAYAS, UNION OF THE THREE VAJRAS [U3K / U2T-3K, U3V / U2T-3V]:
All dharmas / opposites – including the three kayas, and the three vajras – dharmakaya, sambhogakaya, nirmanakaya; or essence [T2], nature [T1] and compassionate energy [U2T]; and body, speech and mind – [3K / 3V], the two truths themselves [2S], the Ground and its manifestations [GM] – are not really different / separate / in opposition, but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in-harmony; they are more like a Union of being empty of inherent existence [T2] <==> exactly because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
All dharmas / opposites are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.’ [U2T].
All dharmas / opposites are not really dependently arisen / caused / existent / changing / functional / ceasing, not completely non-arisen / non-caused / non-existent / non-changing / non-functional / non-ceasing, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not different / separate / many / dual, not identical / united / one / non-dual, not both together, not neither;
not equal / pure / perfect / complete / free / enlightened, not unequal / impure / imperfect / incomplete / not-free / not-enlightened, not both together, not neither;
not dependent, not independent, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together and in opposition [2T], not neither as if identical / one [1T];
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable; beyond all opposition / dualities; free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma (individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / discrimination / acceptation / affirmation / seeking / doing / rejection / negation / abandonment / elimination / stopping / non-doing / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.
So we might as well perceive everything as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha continually teaching us the inconceivable true nature & dynamic of Reality as it is here & now [U2T].
So one opposite is not more important / true / real than the other(s).)
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[CONCLUSION: THE MIDDLE WAY:
NOT ACCEPTING, NOT REJECTING, NOT CHANGING ANYTHING IN ABSOLUTE TERMS:
TRANSCENDING ‘KARMA’ DOES NOT MEAN
TO TOTALLY REJECT / NEGATE / ABANDON / IGNORE / OVERCOME / NOT PRODUCE IT,
NO MORE THAN TO ACCEPT IT / GRASP IT / PRODUCE IT IN ABSOLUTE TERMS;
It means to understand and then directly realise its true nature & dynamic as it is here & now,
and to act more and more in accord with the two inseparable aspects of reality as it is,
with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas.]
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On one level then, karmic theory is not really designed simply to encourage people to create good karma and avoid the negative — to lead a moral life in other words.
Liberation comes from shedding (transcending) both kinds of shackles.
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Traditionally, negative karma is likened to being chained in iron shackles
and positive karma in gold shackles.
Even in gold shackles, we are not free; so to be free from all shackles is genuine freedom.
This is stated in the original discourses of the Buddha as well as in the Mahayana.
Even so, we need to engage with our karma. There is no way around it.
We try to overcome negative karma by cultivating positive karma, working toward the eventual overcoming [transcending] of even positive karma.
The Buddha defined three categories of karma: positive karma, negative karma,
and non-producing [neutral] karma.
(i.e. The goal is not to restrain from all production of actions / karma (negative, positive or neutral), from living, but to transcend all appearances by becoming fully aware of their true nature & dynamic as we use them as simple tools. So there may be production of conditioning / karma, but one is not bound by it. There may be rebirth, but that is merely in order to help other sentient beings stuck by their ignorance in that state.)
(Quote: No trace ~ Sheng Yen
“The enlightened mind is like a bird in flight that leaves no trace of its path. People will say, “A bird just flew by.” In their mind, there is a trace of the bird’s path. This is attachment. For the enlightened practitioner, that moment is already gone—the bird has left no trace of its flight. Like the bird, from moment to moment the enlightened practitioner’s actions do not leave any trace.”)
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Non producing karma relates back to the origin of the idea as action.
Bad people doing bad things creates negative karma,
and good people doing good things creates positive karma,
and those really striving to advance on the spiritual path, aiming toward enlightenment —
their actions produce no karma, which is the reason that we can attain nirvana.
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[It is not really about rejecting / negating / abandoning / eliminating / overcoming / stopping / not-doing all karma / activities / living. It is about doing them with full awareness, without any grasping / attachment in absolute terms.
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It is not about accepting / producing wholesome actions / good karma,
not about rejecting / not-producing unwholesome actions / bad karma,
not about accepting both good and bad karma,
not about rejecting / overcoming both good and bad karma;
but about understanding and then directly realising their inconceivable true nature & dynamic as it is here & now [U2T].
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Once we are aware of its inconceivable true nature & dynamic, we can still produce / use dharmas / the three spheres / conditioning / karma, but we are no more fooled by them, no more slaves to them; they are simple tools.
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Good or bad or neutral karma (our body, speech and mind) are not really like ‘iron shackles’, but more like primordially equal, pure, perfect, divine, free, enlightened, the inseparable three kayas, the true Buddha.
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Opposites like bondage / samsara vs. freedom / nirvana are not really different / separate / dual / in opposition [Uopp]. They are not two, not one, not both together, not neither.
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Nothing is wrong with rebirths, or conditioning / karma.
Bodhisattvas welcome them, because they no longer see any division between themselves and all other sentient beings, between themselves and the whole universe, between subject / mind, action / karma and object / phenomena / world, between samsara and nirvana, between the two truths, between the Ground and its manifestations.]
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QUOTES:
From: H.E. Garchen Rinpoche’s Commentary on The Aspiration Prayer of Kuntuzangpo
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So there is a single basis and there are two paths and two fruitions. The path of accomplishing other’s benefits that leads to the fruition of happiness and the path of self-cherishing that leads to the fruition of suffering. Two paths here do not refer to the physical paths that we walk on, rather they refer to 𝙙𝙞𝙛𝙛𝙚𝙧𝙚𝙣𝙩 𝙬𝙖𝙮𝙨 𝙤𝙛 𝙩𝙝𝙞𝙣𝙠𝙞𝙣𝙜 𝙞𝙣 𝙤𝙪𝙧 𝙢𝙞𝙣𝙙 𝙙𝙚𝙥𝙚𝙣𝙙𝙞𝙣𝙜 𝙤𝙣 𝙠𝙣𝙤𝙬𝙞𝙣𝙜 𝙖𝙣𝙙 𝙣𝙤𝙩 𝙠𝙣𝙤𝙬𝙞𝙣𝙜 𝙩𝙝𝙚 𝙬𝙤𝙧𝙠𝙞𝙣𝙜 𝙤𝙛 𝙠𝙖𝙧𝙢𝙖 (karma and its fruition). ...
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I was really amazed by the difference between knowing and not knowing the working of karma (karma and its fruition) and thus how the mind views things. This is what determines our happiness and suffering. ...
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They all can attain the state of Enlightenment if they understand the karma that they created in the past. If you do not understand the workings of the karma and you are not aware, then you are transforming happiness into suffering. You are transforming friends into enemies. Our fortune and riches may become the cause of miseries. We can only find suffering. This is one path and the other path is to understand karma, change the way of thinking and find happiness within suffering. Kuntuzangpo is your own mind and in order to realize that mind, we need awareness that means we need to 𝙪𝙣𝙙𝙚𝙧𝙨𝙩𝙖𝙣𝙙 𝙩𝙝𝙚 𝙬𝙤𝙧𝙠𝙞𝙣𝙜𝙨 𝙤𝙛 𝙠𝙖𝙧𝙢𝙖. May they all attain Enlightenment means may they all be free from suffering, may they resolve their own suffering by understanding the workings of the karma. ...
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https://www.ratnashri.se/KuntuzangpoPrayer.pdf
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Another word for karma: the evolution of our body, speech and mind (individual, collective, cosmic).
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Our inseparable impure body, speech and mind are completed / purified / transmuted into the inseparable pure body, speech and mind of the Buddha (the inseparable three pure kayas) simply by directly perceiving / realising / experiencing their true nature & dynamic as it is here & now. Not need to accept this while rejecting that, or changing anything in absolute terms.
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Note: The three kayas are also related to the three inseparable characteristics of the Ground: essence [T2], nature [T1], and compassionate energy [U2T].
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For more see:
https://www.gilehtblog.com/2020/11/the-true-nature-of-reality.html
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"𝗜𝗻𝗵𝗲𝗿𝗲𝗻𝘁𝗹𝘆 𝘄𝗲 𝗮𝗿𝗲 𝗮𝗹𝗹 𝗯𝘂𝗱𝗱𝗵𝗮𝘀.
𝗪𝗲 𝗮𝗿𝗲 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲𝗹𝘆 𝗽𝗲𝗿𝗳𝗲𝗰𝘁
[even with our actual karma, our actual body, speech and mind]
[everything is ultimately equal, pure, perfect ...
for someone who can see everything with true wisdom].
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We just have to learn how to recognize our true, absolutely immaculate, wise, and completely compassionate nature [𝘽𝙪𝙙𝙙𝙝𝙖-𝙣𝙖𝙩𝙪𝙧𝙚 / 𝙂𝙧𝙤𝙪𝙣𝙙].
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We are not looking to take something from outside ourselves.
We are opening up to what we already have - we are opening up to the fullness within us.
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We are trying simply to awaken our original nature."
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~ Jetsunma Tenzin Palmo
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Within 𝘽𝙪𝙙𝙙𝙝𝙖-𝙣𝙖𝙩𝙪𝙧𝙚 ~ Dilgo Khyentse Rinpoche
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Just as the whole world, with its mountains, continents, and everything else, exists within infinite space, so too do all phenomena appear within the 𝘽𝙪𝙙𝙙𝙝𝙖-𝙣𝙖𝙩𝙪𝙧𝙚 [𝙂𝙧𝙤𝙪𝙣𝙙].
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– Dilgo Khyentse Rinpoche
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The [unique] ultimate nature of [all] phenomena ~ Shechen Rabjam Rinpoche
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𝘽𝙪𝙙𝙙𝙝𝙖-𝙣𝙖𝙩𝙪𝙧𝙚 is the luminous, ceaseless, and primordial nature of mind [𝙂𝙧𝙤𝙪𝙣𝙙].
It has not been fabricated or created by various causes and conditions.
It does not dwell as a separate entity that truly exists.
It did not begin and therefore it cannot cease.
It is simply the [unique] ultimate nature [Ground] of [all] phenomena
[ex. subject / mind, relation / action, objects / phenomena] [U2T].
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Shechen Rabjam Rinpoche
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There is no absolute bad karma ~ Mingyur Rinpoche
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Normally, we do not bother to look for goodness in negative actions in ourselves or in others.
That’s a mistake, because there’s always one excellent quality:
every negative act has within it the seed of purification.
There is no such thing as absolute negativity.
There is no absolute bad karma.
Impossible.
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Mingyur Rinpoche
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Via: https://justdharma.org/there-is-no-absolute-bad-karma-mingyur-rinpoche/
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Nothing is intrinsically bad ~ 17th Karmapa
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Nothing is intrinsically or ultimately bad. Any situation that arises is only relatively good or bad based on many factors, including — most significantly — how you perceive the situation and how you respond to it.
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17th Karmapa
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Via: https://justdharma.org/nothing-is-intrinsically-bad-17th-karmapa/
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Stop discriminating between good and evil ~ Dogen Zenji
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To enter the Buddha Way is to stop discriminating between good and evil and to cast aside the mind that says this is good and that is bad.
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– Dogen Zenji
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Via: https://www.facebook.com/photo/?fbid=212066594673668&set=a.184413820772279
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CONCLUSION:
𝗘𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝘀 𝘁𝗵𝗲 𝘁𝗿𝘂𝗲 𝗕𝘂𝗱𝗱𝗵𝗮, 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱:
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It is not that our 𝘽𝙪𝙙𝙙𝙝𝙖-𝙣𝙖𝙩𝙪𝙧𝙚, or true mind, is hidden under tons of karma;
and that we have to reject / abandon / eliminate / clear out a lot of things to uncover it.
𝙒𝙝𝙖𝙩 𝙬𝙚 𝙣𝙚𝙚𝙙 𝙞𝙨 𝙩𝙤 𝙙𝙞𝙧𝙚𝙘𝙩𝙡𝙮 𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙚 𝙬𝙝𝙖𝙩 𝙞𝙨 𝙖𝙡𝙧𝙚𝙖𝙙𝙮 𝙩𝙝𝙚𝙧𝙚 𝙞𝙣 𝙥𝙡𝙖𝙞𝙣 𝙨𝙞𝙜𝙝𝙩.
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𝙏𝙝𝙚 𝙩𝙧𝙪𝙩𝙝 𝙞𝙨 𝙩𝙝𝙖𝙩 𝙚𝙫𝙚𝙧𝙮𝙩𝙝𝙞𝙣𝙜 (good, bad, neutral; past, present, future)
𝙝𝙖𝙨 𝙩𝙝𝙞𝙨 𝙋𝙧𝙞𝙢𝙤𝙧𝙙𝙞𝙖𝙡 𝙉𝙤𝙣-𝙙𝙪𝙖𝙡 𝘽𝙪𝙙𝙙𝙝𝙖-𝙣𝙖𝙩𝙪𝙧𝙚.
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Meaning everything has this same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine True nature & dynamic as it is / Suchness / 𝙂𝙧𝙤𝙪𝙣𝙙 / Basis / Source / Buddha-nature / Genuine-emptiness / Union of the Two Truths free from all extremes & middle [U2T].
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Everything is unceasing spontaneous natural pristine 𝙢𝙖𝙣𝙞𝙛𝙚𝙨𝙩𝙖𝙩𝙞𝙤𝙣𝙨 of this 𝙂𝙧𝙤𝙪𝙣𝙙 / Buddha-nature / Union of the Two Truths.
Everything is 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚 𝙛𝙧𝙤𝙢 𝙩𝙝𝙞𝙨 𝙂𝙧𝙤𝙪𝙣𝙙 / Buddha-nature / Union of the Two Truths [UGM].
Everything is this 𝙂𝙧𝙤𝙪𝙣𝙙 / Buddha-nature / Union of the Two Truths [not many, not one…].
Even all appearances (physical, conceptual, mental; good, bad, neutral) / defilements / conditioning / karma.
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The Buddha-nature is the true nature & dynamic as it is here & now of everything.
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Realising this is nirvana; ignoring this is samsara.
That is the only difference between the two.
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