The relative is beyond distinctions,
Beyond the two nominal truths,
And therefore any elaboration is redundant.
The truth of inseparability cannot be proven or denied.
In spaciousness, appearances and emptiness are nondual
And therefore truth is one.No matter what arises in samsara and nirvana, at the very moment of its
appearing, it arises in ultimate timeless emptiness. There is not an iota of good to
be cultivated or bad to be rejected. This is called “great timeless inseparable truth.”
Empty when appearing, appearing when empty, this magnificent timeless
sameness of emptiness and appearance is called “the view of Dzogchen” and also
“the view of the ultimate sacrifice” or “the view free of all propositions.” In reality,
therefore, all phenomena are merely mental labels, and in reality not even the
smallest thing exists to be cultivated or rejected. Yogins and yoginis who have this
view pay no attention to their own level of accomplishment regarding either
attachment to the objective, material aspect of nominal experience or to the degree
of any emotional attachment. Such yogins and yoginis make no distinction
between high and low views, nor do they pay heed to the speed of
accomplishment on the path.
Consider these examples from Applying the Mahayana Method by Rongzompa:
Seeing the reflection of a snake in water, people have varying reactions: some are
afraid and run away; some see its poison and take it as medicine; some perceive it
as a reflection in the water and relate this to others but do not touch it; some
perceive it as a reflection in the water and not only tell others about it but
demonstrate its unreality by touching it. Still others, when encountering any
manifestation of a snake, consider that seeing it as real and running away or
perceiving it as a reflection and touching it and so on are no more than the play of
children. Making no gesture either toward acceptance or rejection, they remain at
ease, demonstrating by this their view that all judgments and reactions of any kind
are delusory.
Consider another example: monks of the two early Buddhist schools, the
Relativists and the Traditionalists, strive to release themselves from samsara by
avoiding the causes of emotional affliction. Mahayana aspirants of both Mind-Only
and Middle Way schools search for the compassionate aspect of emptiness as the
antidote to all emotional affliction. Exoteric tantric yogins and yoginis perceive that
the causes of affliction are indemonstrable, and to face fear, they visualize
buddha-deities and recite mantras. Esoteric tantric yogins and yoginis, knowing
the inherent insubstantiality of affliction and endeavoring to get rid of any small
fear they have of it, make those emotional afflictions into the path and trample
upon them. The anonymous Dzogchen yogins and yoginis, however, know that
any emotional affliction is merely nominal delusion, without substance. Realizing
the futility of showing menace and threat toward it, and playing with it like a
triumphant crow flying in circles above a dead snake, such yogins and yoginis
abide in a state of natural relaxation quite beyond any reaction of acceptance or