Fourth, in terms of whether sublime qualities are born or not: As a result of body, mind, and phenomena merging into one and arising without duality as multiplicity, you master the elements and can perform miracles. Through supernormal perception and superior wisdom, you have command of external and internal phenomena, so the sublime qualities of being in the pure bhumis arise. In a moment of cognizance, good things of samsara and nirvana are accomplished, imperfections and defects are abandoned, and since you are capable of developing the sublime qualities, you master thoughts. The karma accumulated in your previous births to be experienced after many eons in the Avici hell, which has been dormant, surges forth on its own as a mere disturbing dream, and thus it is purified by itself. Also, virtuous karma that would ripen after many eons is rendered evident right at this time. You master karma. Having realized the three divisions of time to be the same, in a single moment you see them as indivisible, eons are condensed into an instant, and an instant opens into eons. You master time. Since body, mind, and phenomena are integrated, space and the palm of your hand are equal; the billion world systems fit into a few grains; one is transformed into many, and many are made into one; you emanate as any of the six types of beings taking their specific form and teach the Dharma in their corresponding language, and so forth. You master phenomena. With the throat nadis having opened, the treasury of Dharma surges forth, the lord of speech is realized, your self-confidence to write texts is unimpeded, and there is no confusion regarding the meaning of Buddha’s scriptures. Without hindrances you know everything there is to know, so you master primordial wisdom. If the power to perform these and other miracles has been attained, the qualities of one taste have dawned. But if, even though you have had some realization of one taste, the conditions of the path to awaken the qualities are feeble and hence the signs of accomplishment haven’t been brought forth, then the qualities haven’t been born. 

Fifth, in terms of whether the relative level has been mastered or not: The manifold phenomena are inseparable and of one taste in the essence of one realization, a realization that masters the manifold cause and effect. An instant of dependent origination appears clearly as the wheel of cause and effect, like brocade laid over the center of the sun. In the experience of a moment of cognizance, samsara and nirvana are separated into two. You adopt virtue and abstain from wrongdoing, and train to increase the purification of obscurations. In empty absolute reality, empty phenomena arise. Space-like cause and effect is actualized. Since the connection with habitual patterns has been cut, the cause and effect of karma does not persist in the second instant. Since you are aware that the arising, cause, abidance, basis, and destruction of all phenomena of samsara, nirvana, and the path are circumstantial factors, upon the movement of body, voice, and mind—or at the very least, a rolling stone or stick—you will know what faults and qualities are to be rejected and which to be adopted. External phenomena, down to birds and mice, reveal the Dharma to you. Thus, realizing that phenomena have the natural characteristics of your mind, your knowledge of interdependence and cause and effect reaches perfection, and the relative level has been mastered. One taste is realized to be the distinguishing feature of mind. Misconceptions based on phenomena are cleared away by the mind. The relative cognizance is prajña, so the ignorance that results in delusion regarding cause and effect is dispelled, and the wisdom aspect of knowing all things in existence should be born. But if the one taste of emptiness does not arise in the multiplicity of cause and effect, the relative level hasn’t been mastered.

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EMPTINESS DEVIATING TO THE BASIC NATURE
Timeless Deviation to the Nature of Knowables

The meditation of inseparable phenomena and emptiness is called “emptiness endowed with the supreme aspect.” Not knowing how emptiness and interdependence abide in nonduality, you decide that emptiness is a nothingness that has never existed and that is not influenced at all by qualities or defects. Then you underestimate the cause and effect of virtue and vice, or else lapse exclusively into the nature of all things being originally pure, primordially free, and so forth. Bearing such emptiness, the relative level of interdependence is not mastered. In this respect, this is what is known as mahamudra: one’s basic nature is unoriginated and, since it is neither existent nor nonexistent, eternal nor nil, true nor false, nor any other such aspects, it has no existence whatsoever. Nonetheless, its unceasing radiance arises as the relative level of all kinds of interdependence, so it is known as emptiness having the core of interdependence and interdependence having the nature of emptiness. Therefore, emptiness does not stray to the nature of knowables. In the Fundamental Wisdom of the Middle Way it is said: Anything that doesn’t arise dependently Is a phenomenon that has no existence. Therefore anything that is not empty Is a phenomenon that has no existence. And as said in the Commentary on Bodhichitta: It is taught that the relative plane is emptiness, And emptiness alone is the relative plane.