Self-Immolation

"Therefore, that which is the primordial awareness of the basic space of phenomena is a permanent, unconditioned primordial awareness, an absolute primordial awareness of indivisible space and pure awareness; a primordial awareness of flawless paradox beyond simile; a primordial awareness of natural innateness, a natural, immutable, fully established primordial awareness, and a primordial awareness of natural great bliss." Dolpopa

"If the absolute were not pure awareness, it would not be omniscient, because the absolute dharmakāya and svābhāvikakāya would not be pure awareness. If it were not omniscient, it would not be Buddha. If it were not Buddha, it would not be the dharmakāya. If the absolute is pure awareness, that entails unconditioned pure awareness. It also entails permanent and stable pure awareness. It also entails eternal and everlasting pure awareness. It also entails the pure awareness of the sugata essence." Dolpopa

"Carefully distinguishing empty of self-nature and empty of other, what is relative is all taught to be empty of self-nature, and what is absolute is taught to be precisely empty of other." Dolpopa

https://youtu.be/6QvCj_YmUWE

"I bow at the feet of the masters who teach that all phenomena merely arise from conditions, without any self, sentient beings, soul, or creator, and are like a dream, an illusion, a mirage, or an echo. I bow at the feet of the masters who clearly teach that objects appear to be external, but are merely the habitual propensities of mind, and that even mind, intellect, and consciousness are mere names, mere designations, just emptiness like space. I bow at the feet of the masters who teach that the aggregates of form and so forth are like foam, water bubbles, a mirage, and so forth, and who teach that the sensory bases are the same as an empty town, the constituents the same as vicious vipers. I bow at the feet of the masters who teach that all the phenomena of existence and nirvāṇa are birthless and ceaseless, free from going, coming, and remaining, without extremes and middle, each empty of essence." Dolpopa

The 8 Negations No origination, no extinction; No permanence, no impermanence; No identity, no difference; No arrival, no departure.

"Whatever is the dharmatā form is the primordial awareness of emptiness. Whatever is the primordial awareness of emptiness, appears as the dharmatā form. Even if you understand merely that these two have a common locus, in order to refute any doubt that thinks it possible for there to be empty primordial awareness that is not the ultimate form (don dam gyi gzugs), and that it is possible for there to be ultimate form that is not empty primordial awareness [there are the lines]: “Emptiness is no other than form.” Here ‘empty’ [does] not [mean] completely empty, but primordial awareness empty of dualism. The ultimate form aggregate (don dam pa’i gzug phungs) is not the form aggregate. The ultimate aspect of the form aggregate within the [endowed with] all supreme aspects dharmadhātu is the dharmatā form aggregate or the ultimate form aggregate." Tāranātha

"Since the apparent does not ultimately exist it is empty-of-self. It appears to consciousness but does not appear to primordial awareness. Since the ultimate exists, it is empty of other. It appears to primordial awareness but not to consciousness." Dolpopa

“The mind cannot be grasped; it is the expanse of emptiness Consciousness is clear and empty, free from conceptual mind Leave the mind as it is and look, with awareness observing itself And you will meet insight meditation face to face” ~ Gyalwa Yangonpa

"I bow at the feet of the masters who teach that, like a butter lamp within a vase, the treasure of a pauper, and so forth, the sugata essence, luminosity, or the dharmakāya exists within the sheath of the relative, incidental aggregates. I bow at the feet of the masters who carefully distinguish, “All imagined and dependent phenomena are nonexistent, but the fully established true nature is never nonexistent,” teaching what transcends existence and nonexistence, and eternalism and nihilism. I bow at the feet of the masters who teach, “All relative phenomena are merely the dependent origination of cause and result, but the self-arisen absolute transcends dependent origination,” teaching the difference between primordial awareness that arises from conditions, and what is self-arisen." Dolpopa

"Concerning this statement, “Form is empty of form,” there are also three aspects of form—imagined form, imputed form, and the form of the true nature. That which is the form of entities apprehended by childish ordinary persons as characteristics suitable to be form and so forth is known as “imagined form.” Precisely that, in whatever aspect it becomes an object of consciousness appearing as an external entity, is known as “imputed form.” That which is free from the aspects of both the imagined and the imputed, and is solely the fully established thusness, is known as “the form of the true nature.” That which is the fully established, the form of the true nature, is empty of the characteristics of existence as imagined form and so forth, and also empty of form that appears in the aspect of an object imputed as form, so it is known as “empty.” Thus it is explained. But you may have doubts, wondering, “Does that which is the form of the true nature, empty of imagined and imputed form, have some other characteristic of form? Why is it even known as ‘form’?” Therefore it is explained, “That which is the emptiness of form is also not form.” Precisely that which is empty of imagined and imputed form is the characteristic of the fully established. That form of the true nature is not the quintessence of form, because it is in all aspects isolated from the aspect of form." Vasubandhu, Vast Explication (Bṛhaṭṭīkā)