The central texts that show Mahamudra—the dohas, the New Translation’s trilogy (422) , and so on—and the persons who give the explanations of the dharma explained in them, too, explain right on the entity through realization of the entity, explain right on the ground through realization of the ground, understand right on the entity through realization of the entity, and understand right on the ground through realization of the ground.
In actual fact, the entity of mindness is empty, though from the perspective of the rational mind of a person, it is understood in a process of item by item understanding.
Are the two, appearances and mind, one or separate?
The two, appearances and mind, are one. Appearances as anything other than mind do not exist.
Appearances are the light of mind or the dharmata of mind, there-fore when mind is realized, the shackles of appearances release themselves.
Are mindness and dharmata one or separate?
The two, mindness and dharmata, are one; the light of mind is dharmata, so by realizing mindness the shackles of dharmata release themselves.
For example, once the sun has come up, going back on daylight is not possible and the reverse process is certain too, that when the sun goes down, the light will leave.
Similarly, realization of mindness as one (423) causes realization of dharmata automatically, so it will come, and purification of mind causes purification of appearances automatically.
Therefore, appearances and mindness, and so on are positioned in their ability to stand on their own, and meditation done only on mind’s entity is sufficient.
Are wind and mind one or separate?
Wind and mind are one. Moved by the wind, mind’s discursive thoughts shine forth in various ways.
There is no other way to talk about it; at the time of realization of mind, the winds are purified in their own places and continue on. Non-dual rigpa-emptiness is co-emergence.
Lung means wind or breath. It is a key concept in the Vajrayana traditions of Tibetan Buddhism and has a variety of meanings.
Wind (Lung) is a concept that's particularly important to understandings of the subtle body and the Three Vajras (body, speech and mind).