With regard to phenomenal reality: both outer and inner intelligence navigation is required. This will be reviewed in the light of inner yogin practice. The dharma is a proven path of practice based upon realisation of the true nature of reality.

During the course of these practices notes; we will be drawing on the Enlightened beings realised awareness. The study and practice enables us to cut through problems of perception. For example believing appearances to our mind to be inherently real, instead of relative experience of phenomena (outer and inner), that is not separate from our own particular perception (awareness) at that particular moment.

One of these Enlightened beings: Je Tsongkhapa. (Ordained name was Losang Dragpa). A great 14th century Tibetan Buddha Dharma Master who promoted and developed the Kadampa Buddha Dharma.

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Je Tsongkhapa & the Two Truths

Tsongkhapa treats the single analysis about perceiver and perceived as a microcosm of the entire understanding of the two truths. It becomes one of the clearest demonstrations of why ultimate truth and conventional truth must be distinguished, yet also why they must be understood as non‑contradictory.

Below is a clear, structured explanation of how this works.

1. The ultimate truth side: Why perception (relative or conventional reality) collapses under ultimate analysis.

This is because when you analyze subject and object with reasoning that searches for intrinsic nature, you find:

• No inherently existent perceiver
• No inherently existent perceived object
• No inherently existent relation between them

This is the ultimate truth: all three are empty of intrinsic existence.

Tsongkhapa uses the single analysis of perceiver and perceived to show that:

• If perceiver and perceived were intrinsically different, they could never interact
• If they were intrinsically identical, they could never be distinguished
• Therefore, intrinsic existence is incompatible with perception

This is why he says that ultimate analysis always ends in negation.

Every item in the cognitive triad (above) collapses under ultimate scrutiny.

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2. The conventional truth side: Why perception still works

Tsongkhapa explains that this ultimate negation does not undermine the functioning of perception in everyday life.

He outlines the following:

• Perception works because things are dependently arisen, not because they have intrinsic nature
• Subject and object exist conventionally as mutually dependent designations
• Conventional truth is not destroyed by ultimate analysis, because it operates on a different level, (in dependent origination/ relative perception/ relativity)

This is the conventional truth: perception functions dependently, causally, and reliably.

It is not a nihilistic reading.

He explains that:

• Conventional truth is not false in the sense of “nonexistent”
• It is false only in the sense of “not ultimately real”
• It is still valid for all practical purposes

This is why he says that emptiness is not a denial of the world. This is the understanding of the emptiness of dependent origination. Phenomena appear and are perceived relatively; ultimately however they are empty of intrinsic nature. On the relative (conventional) level they change; (they are impermanent in nature). This is why we age for example, (relative level perception).

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In modern terms the “matrix” refers to unaware habit of clinging to systems in relative reality. (These have been created by human minds). Those adept at manifestation have developed their minds to be able to manipulate their perceptual reality- to a more pleasing place for their mind to live in. A result of the new inner harmony, they enjoy more awareness space. A bit like creating your own holodeck and believing it. Wealth for example on a relative level, is an effect of how you use your mind-feeling and emotion. (Not letting it use you, in other words practicing right mindfulness).

The universal problem is unawareness. Humans are not aware of the power of their own mind. The unenlightened mind, (not yet awake to the true nature of reality); continues to create worlds based on mind states and attachment.

It is this attachment, which is the cause of suffering and continued rebirth into one of these mind states, as a result of the ceaseless action of causes, conditions and effects.

This cycle is ended by cutting through self-clinging in the mind; ‘self’ is merely an imputed label upon dependent origination. Consciousness of mind is in the nature of dependent origination; and all phenomena are intrinsically empty. Appearances whilst they appear and function are intrinsically empty.

The method practice of Buddha Dharma is a science, study and practice of the nature of true reality. Simply put, attachment to self-clinging in the mind obscures awareness from recognising and realising its own true nature.

(to be continued…)

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A Yogin’s Lamp of Two-Fold Seeing

In valleys where the mind‑winds roam,
A yogin walks, far from his home.
He carries no burden, no story to keep—
Just awareness awake, where the mountains sleep.

“Look closely,” he whispers, “at all that appears:
The joys, the sorrows, the hopes and the fears.
They shimmer like rainbows on high mountain air—
So vivid, so present, yet empty of ‘there.’”

He recalls Tsongkhapa, the sage of the dawn,
Who cut through confusion with wisdom well‑drawn:
“No seer is found, no seen can be traced,
No bridge between them inherently placed.”

“Yet still,” says the yogin, “the world rolls along—
The bird sings its song, the river flows strong.
Though empty of essence, each moment is true
In the dance of conditions that bring it to view.”

He laughs at the mind that clings to its tale,
That builds up a self like a fortress of shale.
But one touch of wisdom, a soft inner breeze,
And the walls fall apart with the greatest of ease.

“For self is a label,” he chants to the sky,
“A name on a pattern that flickers by
A dream‑figure of causes and change walks
Believing its story is solid, its talk.”

He pauses to watch how the sunlight unfolds,
How warmth touches stone, how the stone never holds.
“Impermanent magic,” he murmurs with grace
“A mirage woven of mind’s shifting space.”

“Awareness unbound is the treasure we seek
Not grasping the strong, not rejecting the weak.
A knowing that knows without needing to cling,
A sky that allows every cloud it may bring.”

He bows to the emptiness shining so clear,
Not distant, not cold, but profoundly near.
The emptiness *full* of each relative sight—
The two truths united like day into night.

And walking onward, he leaves but a trace—
A footprint of wisdom, a gesture of space.
For the yogin has learned what the Buddhas all say:
That freedom is found in the mind’s open way.

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A note on the indoor weather

Taking care of the inner room on the relative level plants the seeds to bring forth good weather. The point is not to attach to that condition; just see it as it is. (Good or not so good is relative perception).

The practitioner’s job is to remain aware in one’s inner room even when the weather conditions are not so favourable; remaining in awareness (upholding the practice method), and not attach to/ cling to those appearances.