Hymn to the Absolute Reality
(Nāgārjuna's Paramārthastava) - 11 verses
“In the tender embrace of life’s fleeting dance, where shadows of form [T1] and emptiness [T2] [U2T] weave their subtle song, Nāgārjuna’s Paramārthastava calls us to a path illuminated by the way of the awakened. It is not merely a hymn to a figure, but a radiant guide to embodying the art of living as an enlightened being — "acting [T1] without acting [T2] [U2T-in-action]", moving with grace in a world of interconnected illusions. With each step, we learn to mirror the inseparable compassion [T1] and wisdom [T2] [U2T-in-action] of this path, gently dissolving the veils of clinging to dwell ever closer to the heart of awakening. Join this sacred journey, where every breath and gesture hums with the boundless harmony of reality’s true nature.”
Table of content
Introduction
Verses and Comments
Summary
Conclusion
Last update: August 17, 2025
"Hymn to the Absolute Reality”
Nāgārjuna’s Paramārthastava (“Hymn to the Ultimate Truth”) is a concise yet profound work within the Madhyamaka tradition, attributed to the 2nd-century Indian philosopher Nāgārjuna. This hymn grapples with the paradox of praising the Buddha [T1], who embodies the ultimate reality (Dharmadhātu) [U2T] — a reality that is non-dual (advaita) [U2T / Uopp], ineffable, empty of inherent existence [T2], like a mirage [Illusory].
(i.e. How to act in an illusory empty world? Solution: Acting without acting, acting conventionally without acting in absolute terms, without attachment, reification, effort or absolute; more and more in accord with the Middle Way free from all extremes; more and more in accord with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T]; more and more in accord with the Union of compassion and wisdom; more and more acting like a Buddha. Because one truth (emptiness) doesn't deny the other (conventional / relative truths); in fact, one truth supports/implies the other.)
Through 11 verses, Nāgārjuna employs the Madhyamaka framework of the Union of the Two Truths [U2T] — conventional truth (saṁvṛti-satya), encompassing dependently co-arisen relatively functional phenomena (pratītyasamutpāda) [T1] ⇐⇒ and ultimate truth (paramārtha-satya) [T2], the emptiness of inherent existence (śūnyatā), meaning no absolute [T2] — to navigate this paradox.
The text explores how conventional acts like praise, devotion, and dedication [T1] ⇐⇒ can align with the realization of emptiness and non-duality [T2] ⇐⇒ embodying the Unions: Union of the Two Truths [U2T], Union of Opposites [Uopp], Union of the Three Spheres [U3S], Union of the Ground and its Manifestations [UGM], and Union of the three kayas [U3K]. These Unions are described in other texts.
By weaving together rigorous philosophical deconstruction (e.g., the tetralemma / catuṣkoṭi: not 'this', not 'non-this', not both, not neither) and practical Mahāyāna ideals like compassion and merit dedication, the Paramārthastava offers a dynamic vision of the Middle Way (Madhyamaka), free from all extremes like acceptation / reification / affirmation and rejection / negation.
This hymn not only celebrates the Buddha’s transcendence but also provides a guide for practitioners to live skilfully in an interconnected [T1] ⇐⇒ illusory world ⇐⇒ while remaining attuned to its ultimate emptiness of inherent existence [T2] [U2T-in-action].
In this analysis, we unpack how Nāgārjuna resolves the tension between action / duality and non-action / non-duality, illuminating a path where conventional [T1] ⇐⇒ and ultimate [T2] truths ⇐⇒ harmonize [U2T] in enlightened conduct:
‘Acting [T1] without acting [T2] [U2T-in-action]' is acting more and more in accord with Reality as it is [U2T].
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Beyond the act of praising the Buddha, the Paramārthastava serves as a guide for living in a world where all phenomena are interconnected, dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ as elucidated by concepts like the Unions [U2T, Uopp, U3S, UGM, and U3K]. These frameworks reveal the inconceivable true nature of reality (Dharmadhātu) — neither one nor many, neither existent nor non-existent ⇐⇒ yet dynamically present here and now.
Nāgārjuna teaches that by ‘acting [T1] without acting [T2]’ — "engaging in conventional virtuous activities like praise or compassion [T1] ⇐⇒ without grasping at them as absolute [T2]" ⇐⇒ practitioners align more closely with this indescribable, inconceivable reality [U2T-in-action].
This approach, rooted in the Middle Way, transforms everyday actions into adapted skillful means (upaya) / antidotes [T1] ⇐⇒ that gradually dissolve reification, opposition, ignorance (avidyā) and attachment (upādāna) [T2] ⇐⇒ drawing one closer and closer to awakening / enlightenment [U2T-in-action].
The text thus offers a practical path to embody the Union of wisdom (Prajñā) [T2] ⇐⇒ and compassion (Karuṇā) [T1] of the Buddha, integrating the conventional / dependently co-originated relatively functional appearances [T1] ⇐⇒ and ultimate / emptiness of inherent existence, no absolute [T2] ⇐⇒ in a seamless dance of liberation (moksha) [U2T-in-action].
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The text’s ultimate goal is to transcend [T2] all opposites / dualities / triads / quads… [Uopp], including the three spheres of any relation/activity [U3S], including the Two Truths [U2T], including the Ground and its manifestations [UGM], including the three kayas/vajras [U3K/U3V] [T2] ⇐⇒ without completely rejecting them [T1] – being able to use them as adapted skillful means without being slaves to them – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action] ⇐⇒ revealing the ineffable, non-dual Middle Way where all opposites are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed [T1-opp] ⇐⇒ empty of inherent existence, never absolute [T2] ⇐⇒ like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory] ⇐⇒ as represented by the Unions: [U2T / Uopp / U3S / UGM / U3K] (i.e. Reality: Trikaya / Dharmakāya = Union of Dharmadhātu / Ground [U2T] and Dharmatā / Manifestations / Nirmāṇakāya & Sambhogakāya – or Union of pure body, speech and mind (U3V)).
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Notes:
Generalized Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation.
It is about transcending [T2] our dualistic conceptual mind(s), all opposites, dualities, triads, quads… [T2] ⇐⇒ without completely rejecting them [T1] [U2T-in-action] – being able to use them as adapted skillful means [T1] ⇐⇒ without being slaves to them [T2] [U2T-in-action].
That is the Middle Way free from all extremes and middle, like: (1) accepting one side and rejecting the other(s), (2) accepting another side while rejecting the rest, (3) accepting all sides, (4) rejecting all sides.
Examples of extremes positions: (i) existence / naïve realism, (ii) non-existence / nihilism, (iii) both / dualism, (iv) neither / monism, and there is no fifth; or (i) subjectivism, (ii) objectivism, (iii) processism, (iv) a combination of them, (v) rejecting them all; the same with any group of opposites, dyads, triads, quads…
It is a Middle Way Path:
Acting more and more in accord with the View (as pointed by concepts like: Union of the Two Truths [U2T], Union of opposites [Uopp], Union of the three spheres [U3S], Union of the Ground and its manifestation [UGM], Union of the three kayas [U3K];
and more and more in accord with the Fruit / Buddhahood (Union of adapted skillful means like universal loving-kindness, compassion, joy, equanimity [T1] ⇐⇒ and wisdom of emptiness of inherent existence [T2] [U2T]).
That is "acting without acting [U2T-in-action]", praising without praising, perceiving without perceiving, learning without learning, knowing without knowing, teaching without teaching, discriminating without discriminating, characterizing without characterizing, defining without defining, residing without residing, abiding without abiding, arising without arising, existing without existing, changing without changing, ceasing without ceasing, realizing without realizing, liberating without liberating, dedicating without dedicating.
It is acting more and more in accord with the true nature & dynamic of Reality as it is; the Union of the Two truths in action [U2T-in-action / Uopp-in-action].
Abbreviations: [2T - two truths], [T1 - 1st truth], [T2 - 2nd truth], [U2T - Union of the two truths], [U2T-2T],
[opp - opposites], [T1-opp], [T2-opp], [U2T-opp / Uopp],
[3S - three spheres], [T1-3S], [T2-3S], [U2T-3S / Uopp-3S / U3S],
[GM - Ground and its manifestations], [T1-GM], [T2-GM], [U2T-GM / Uopp-GM / UGM],
[3K - three kayas], [T1-3K], [T2-3K], [U2T-3K / Uopp-3K / U3K], etc.
"Hymn to the Absolute Reality”
Verse 1 – The paradox of praising the ineffable, indescribable, inconceivable, beyond comparison. Solving the paradox of living in an interconnected, signless, empty world without any absolute to grasp [U2T-in-action].
Topic: "Praising [T1] without praising [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of praising (praiser, praising, praised) [U3S / U2T-3S], with the Union of opposites like praising and not-praising [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
1. "Lord! Since you are non-originated,
residing in no place,
transcending any worldly similes,
indescribable through the path of words,
how can I praise you?"
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[Second translation:]
How shall I praise you, the protector, unborn, without foundation,
Who has passed beyond all comparison with the world,
whose domain is beyond the path of speech.
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[Third Translation: Ultimate Praise of the Noble and Venerable Mañjuśrī by Nāgārjuna]
Homage to the youthful Māñjuśrī!
You do not arrive and do not depart;
You do not rise and do not remain.
You thoroughly transcend this world.
Yours is the domain beyond words.
https://www.lotsawahouse.org/indian-masters/nagarjuna/ultimate-praise-manjushri
This opening verse sets the stage for the Paramārthastava by presenting the paradox of praising the Buddha, who embodies the ultimate reality transcending (without rejecting) all opposites, all characteristics, all description, causality, form, space and time. The Buddha is described as non-originated (anutpāda), free from all dualities / triads / quads… like arising/coming, existing, changing and ceasing/going, and residing in no place, refuting spatial distinctions like here/there, this realm / that realm, samsāra / nirvāṇa [T2] ⇐⇒ without completely rejecting them – being able to use them as adapted skillful means [T1] without being slaves to them [T2] [U2T]. His transcendence of worldly similes indicates that no conventional analogy (e.g., big/small, permanent/impermanent, existence/non-existence) can capture his nature, as these are rooted in conditioned dualistic, dependently co-arisen concepts. The indescribability through words underscores the limitations of language, which operates within the conventional realm of inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed opposites [T1-opp] and cannot grasp the non-dual reality that is empty of inherent existence [U2T / Uopp]. The question “how can I praise you?” reflects the tension between the conventional act of praise [T1] ⇐⇒ and the emptiness truth [T2] ⇐⇒ that transcends all opposites [Uopp / U2T] ⇐⇒ setting up the text’s exploration of the Middle Way.
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Verse 2 – Union of the Two Truths in action – "acting without acting [U2T-in-action]": The emptiness of inherent existence of all phenomena [T2] ⇐⇒ doesn’t deny conventional truths / functionalities, adapted skillful means, virtues like devotion and compassion [T1]. The two truths are inseparable, interdependent, co-defined, co-evolving, in harmony; one truth implies the other [T1-2T], thus both empty of inherent existence [T2-2T] [U2T / U2T-2T]. It is possible to act in accord with the Union of the Two Truths [U2T-in-action], while being fully aware of the true nature of Reality as it is (Dharmata) [U2T].
Topic: "Using adapted skillful means (ex. to praise) [T1] without using them [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of action [U3S / U2T-3S], with the Union of opposites like acting and not-acting [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
2. "Although you cannot be praised thus,
yet I with great devotion shall praise you
in behavioral pattern concerning emptiness truth."
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[Second translation:]
Nevertheless, whatever you may be in the domain of the true reality,
I, having resorted to the world of conventional designations,
shall praise the Master out of devotion.
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[Third Translation:]
O protector, how should I praise you?
As the world conceives of you,
Just so, I too exalt and honour you
In my devotion for you, O guru.
Acknowledging the impossibility of capturing the Buddha’s non-dual nature through words (inconceivability: not ‘this’, not ‘non-this’, not both together, not neither), Nāgārjuna resolves to praise him through devotion and behavioral pattern aligned with the Union of the Two Truths [U2T-in-action], aligned with reality as it is (i.e. "acting without acting [U2T-in-action]").
This verse bridges the conventional [T1] ⇐⇒ and emptiness of inherent existence [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp] by affirming that, while the emptiness truth refutes opposites [T2-opp] ⇐⇒ without completely rejecting them [T1-opp] – being able to use them as adapted skillful means [T1] without being slaves to them [T2] – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action] ⇐⇒ conventional practices like devotion and ethical conduct can point to it.
The “behavioral pattern concerning emptiness truth” suggests living in accordance with the realization of emptiness of inherent existence, never absolute [T2] ⇐⇒ and interdependence [T1] ⇐⇒ embodying the Middle Way [U2T-in-action / Uopp-in-action] where opposites (e.g., action/inaction, self/other) are inseparable, co-arisen [T1-opp] ⇐⇒ and empty of inherent existence, never absolute [T2-opp] [U2T-opp].
The act of praise, though conventional, is an expression of the Union of the Two Truths [U2T] and Union of opposites [Uopp], as it arises dependently [T1] ⇐⇒ yet reflects the non-dual reality [U2T-in-action / Uopp-in-action].
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Verse 3 – The unborn nature of everything: We cannot find any true origination of any thing, being, process or cycle in the three times. In reality, there are no inherent (i) origination / coming-into-being / beginning, (ii) duration / existence / change / middle, and (iii) cessation / going-into-non-being / ending for any thing, being, process or cycle. Making inherent junctions between cause and effect, between rebirths, or between samsāra and nirvāṇa, impossible to explain. i.e. The 'coming' into existence of the effect and the 'going' out of existence of the cause cannot be separate in time, overlapping in time, both, or neither. Cause and effect cannot be different/separate, identical/united, both, or neither. Making them all empty of inherent existence, never absolute, but still relatively functional.
Topic: "Originating/coming/producing, existing/changing and ceasing/going/destroying [T1] without originating/coming/producing, existing/changing and ceasing/going/destroying [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of origination / duration / cessation [U3S / U2T-3S], with the Union of opposites like coming and going, origination and duration and cessation, originating and non-originating, existing and non-existing, changing and non-changing, ceasing and non-ceasing [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
3. "Since you have the nature of non-originated,
for you there is no-origin, no coming, no going,
obeisance to you who unborn nature!"
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[Second translation:]
Of you there is no origination since your nature is un-arisen.
Not going or coming, o protector, I salute you,
the one without inherent existence (svabhàva).
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[Third Translation:]
By your very nature you are unborn,
For you there can be no arising.
Protector who neither comes nor goes,
To you, the insubstantial, I offer homage and praise.
This verse emphasizes the Buddha’s transcendence [T2] of dualities / triads / quads … like coming and going (or like the three marks of composites: origination / beginning, duration / middle, and cessation / ending) ⇐⇒ without completely rejecting them [T1] – being able to use them as adapted skillful means [T1] without being slaves to them [T2] – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], rooted in his non-originated (anutpāda) nature.
The absence of origination (it cannot be found in the three times) refutes the cycle of birth and death in samsāra (i.e. refutes, without rejecting, the whole karmic-cycle, the wheel of the 12 links of dependent origination, the chain of consecutive moments of consciousness with their concomitant mental factors), as these steps, like cause and effect, are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed opposites [T1] ⇐⇒ empty of inherent existence, never absolute [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp] ⇐⇒ illusory, 'there, yet not there' [Illusory].
The Buddha’s “unborn nature” is not a static essence but the realization of the Union of opposites [Uopp], where opposites like coming/going, arising/existing/ceasing, or samsāra/nirvāṇa are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed [T1-opp] ⇐⇒ empty of inherent existence, never absolute [T2-opp] ⇐⇒ illusory, 'there, yet not there' [Illusory] ⇐⇒ and non-dual (not many, not one, not both, not neither).
The obeisance is a conventional act (adapted skillful means) [T1] ⇐⇒ that honors this transcendence [T2] [U2T-in-action], reflecting the interplay of conventional truths like praiser/praising/praised [T1] ⇐⇒ and emptiness of inherent existence, never absolute [T2] ⇐⇒ within the Union of opposites framework [Uopp / U2T-opp] (Dharmadhātu / Ground).
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Verse 4 – The non-dual nature of everything: Madhyamaka Reasoning: Using the Tetralemma and reductio ad absurdum arguments to demonstrate the absurdity of all extremes positions: ex. All things, beings, processes or cycles cannot be (a) really existent, (b) completely non-existent, (c) both together, or (d) neither; cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither; cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, and there is no fifth; the same with any characterizing duality, triad, quad… ⇐⇒ implying Emptiness ⇐⇒ Dependent Origination ⇐⇒ Union of the Two Truths ⇐⇒ Illusory ⇐⇒ Middle Way ⇐⇒ One ⇐⇒ Cycle. Where ‘⇐⇒’ means one side implies the other.
Topic: "Discriminating / differentiating [T1] without discriminating / differentiating [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of discrimination / differentiation [U3S / U2T-3S], with the Union of opposites like existent and non-existent, permanent and impermanent, continuous and discontinuous, eternal and annihilated, different and identical, manifold and one, dual and non-dual [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
4. "You are neither existent nor non-existent,
neither eternal nor non-eternal,
neither permanent nor impermanent.
Obeisance to you who are beyond any dualism!"
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[Second translation:]
You are not an existent being nor a non-existent,
not [subject to] destruction nor everlasting,
you are not eternal nor impermanent.
I salute you, the one without duality.
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[Third Translation:]
You are neither real nor unreal.
Neither a nullity nor everlasting,
Neither constant nor transitory.
To you, the non-dual, I offer homage and praise.
This verse employs the tetralemma to refute [T2] multiple characterizing dualities / triads / quads… [T1] — ex. existence/non-existence, eternal/non-eternal, permanent/impermanent, many/one — asserting that the Buddha’s nature (Dharmadhātu / Ground) transcends [T2] all such opposites ⇐⇒ without completely rejecting them [T1] – being able to use them as adapted skillful means [T1] without being slaves to them [T2] – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action].
These opposites are dependently co-arisen, co-defined by the mind [T1-opp] ⇐⇒ and empty of inherent existence, never absolute [T2-opp] [U2T-opp] ⇐⇒ existing only as illusory, 'there, yet not there', conventional appearances [Illusory].
The phrase “beyond any dualism” points to the Union of opposites [Uopp / U2T], where opposites are inseparable, non-dual, and in harmony ⇐⇒ reflecting the Middle Way free from all extreme opposites in any duality / triad / quad… (ex. existence / realism, non-existence / nihilism, both / dualism, neither / monism; or subjectivism, objectivism, processism, a combo, or none).
The obeisance [T1] honors this non-dual reality [T2] [U2T-in-action], functioning as a conventional act, or adapted skillful means [T1] ⇐⇒ that points to the emptiness truth [T2] ⇐⇒ and to the Union of the Two Truths [U2T], and Union of opposites [Uopp].
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Verse 5 – Signlessness of everything: The Buddha / Dharmadhātu has no inherent characteristics / marks / colors; there is no inherent basis for discrimination / differentiation / classification.
Topic: "Characterizing / marking / signing / defining [T1] without characterizing / marking / signing / defining [T2] [U2T-in-action]"– like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of characterization / marking / signing / defining [U3S / U2T-3S], with the Union of opposites like mark and no-mark, sign and no-sign, permanence and impermanence, finite and infinite, dependent and independent, empty and non-empty [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Topic: "Perceiving marks / signs [T1] without perceiving marks / signs [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of perception [U3S / U2T-3S], with the Union of opposites like perceiving and not-perceiving, form and no-form, mark and no-mark, sign and no-sign [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
5. "No color is found in you,
neither green nor red nor scarlet,
neither yellow nor black nor white.
Obeisance to you who have the nature of colorlessness!"
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[Second translation:]
Your colour is not perceived as red, greenish,
brown yellow, not pale, dark or bright.
I salute you, the one without colour.
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[Third Translation:]
You’re not red or green or crimson;
You’re not yellow, white or black.
You do not have any colour at all.
To you, the colourless, I offer homage and praise.
This verse refutes defining / characterizing dualities / triads / quads…, specifically colors, to emphasize the Buddha’s transcendence [T2] of characterizing opposites ⇐⇒ without completely rejecting them [T1] – being able to use them as adapted skillful means [T1] without being slaves to them [T2] – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action].
Characteristics like colors are dependently co-arisen, co-imputed by the mind based on its past experiences, conditioning, karma (individual, collective, cosmic) [T1] ⇐⇒ and thus empty of inherent existence, never absolute [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp] ⇐⇒ they are illusory, 'there, yet not there' [Illusory].
The “nature of colorlessness / signlessness” signifies the non-dual reality [Uopp] beyond distinctions / signs / characteristics, where opposite characteristics like green/red [T1] ⇐⇒ are illusory, 'there, yet not there' [Illusory] ⇐⇒ yet conventionally functional [T1] [U2T].
The obeisance is a conventional act (adapted skillful means) [T1] ⇐⇒ that honors this transcendence [T2] [U2T], reflecting the harmony of conventional truths [T1] (appearance of colors) ⇐⇒ and the emptiness truth [T2] ⇐⇒ within the Union of the Two Truths [U2T] and Union of opposites [Uopp] framework (Dharmadhātu / Ground).
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Verse 6 – The indescribability of everything: The Buddha / Dharmadhātu / true nature of reality … is indescribable, inconceivable, immeasurable, beyond inherent characteristics, discrimination, differentiation, classification, description, causality / production, form / matter-energy, space and time – beyond all opposites, dualities, triads, quads … beyond our limited conditioned dualistic conceptual mind(s) and its conditioned conditioning fabrications.
Topic: "Perceiving / measuring / classifying / knowing [T1] without perceiving / measuring / classifying / knowing [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of perception / cognition (perceiver/knower, perception/cognition, perceived/known) [U3S / U2T-3S], with the Union of opposites like perceiving and not-perceiving, knowing and not-knowing, knowledge and no-knowledge, illusion and reality, describable and indescribable, conceivable and inconceivable, measurable and immeasurable [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
6. "You are neither big, nor small, neither long nor spherical.
You have reached the stage of immeasurability.
Obeisance to you who has the nature of immeasurability."
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[Second translation:]
You are neither big nor small, neither long nor round;
You have reached the immeasurable state.
I salute you, the one without measure.
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[Third Translation:]
You are neither large nor small,
Neither heavyset nor slender.
Your form is neither tall nor short.
To you, the sizeless, I offer homage and praise.
This verse refutes [T2] more defining / characterizing dualities / triads / quads… (big/small, long/spherical), asserting that the Buddha’s nature is indescribable / immeasurable, transcending [T2] all qualitative and quantitative characterizing opposites [T2] ⇐⇒ without completely rejecting them [T1] – being able to use them as adapted skillful means [T1] without being slaves to them [T2] – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action].
These opposites are dependently co-arisen, co-defined by the mind’s dualistic conceptual framework [T1] ⇐⇒ and empty of inherent existence, never absolute [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp] ⇐⇒ like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes and middle(s) … (Dharmadhātu / Ground).
The “nature of indescribability / immeasurability” points to the non-dual reality [Uopp] beyond all boundaries, where characterizing opposites like big/small ⇐⇒ are illusory, 'there, yet not there' [Illusory] ⇐⇒ yet conventionally functional [T1].
The obeisance (adapted skillful means) [T1] ⇐⇒ honors this transcendence [T2], reflecting the interplay of conventional truths like praiser / praising / praised [T1] ⇐⇒ and emptiness of inherent existence, never absolute [T2] ⇐⇒ within the Union of the Two Truths [U2T] and Union of opposites [Uopp] framework (Dharmadhātu / Ground).
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Verse 7 - Beyond any localisation in samsāra or nirvāṇa – beyond all opposites, dualities, triads, quads…
Topic: No absolute basis to rest upon: "Manifesting / residing / abiding [T1] without manifesting / residing / abiding a body [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of manifesting [U3S / U2T-3S], with the Union of opposites like manifesting and non-manifesting, existence and non-existence, the six realms, samsāra and nirvāṇa, the two truths, body and speech and mind, ground and manifestation, the trikaya [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
7. "You are neither far away nor near,
neither in space nor on the earth,
neither in Samsāra nor in Nirvāṇa.
Obeisance to you who resides nowhere!"
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[Second translation:]
Neither far nor near,
neither in the space nor on the earth,
Not in samsāra nor in nirvāṇa.
I salute you, who are without place.
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[Third Translation:]
In your wisdom, you’re not confined to existence;
Out of compassion, you do not dwell in peace.
You do not remain in either saṃsāra or nirvāṇa.
To you, the non-abiding, I offer homage and praise.
This verse refutes [T2] more defining/characterizing dualities / triads / quads… (far/near, samsāra/nirvāṇa), asserting that the Buddha resides nowhere, transcending [T2] all characterizing opposites [T2] ⇐⇒ without completely rejecting them [T1] – being able to use them as adapted skillful means without being slaves to them – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action].
These opposites are dependently co-arisen, co-defined by the mind’s conditioning [T1] ⇐⇒ and empty of inherent existence, never absolute [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp] (Dharmadhātu / Ground).
The phrase “resides nowhere” points to the non-dual reality [Uopp], where opposites like this realm / that realm, samsāra/nirvāṇa, ⇐⇒ are illusory, 'there, yet not there', non-dual, and in harmony [Uopp].
The obeisance is a conventional act (adapted skillful means) [T1] ⇐⇒ that honors this transcendence [T2], reflecting the interplay of conventional truths like praiser / praising / praised [T1] ⇐⇒ and emptiness of inherent existence, no absolute [T2] ⇐⇒ within the Union of the Two Truths [U2T] and Union of opposites [Uopp] framework (Dharmadhātu / Ground).
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Verse 8 – No absolute truth to realize: Realizing the true nature of reality / Dharmadhātu [U2T] [T1] without grasping it as an inherent ultimate [T2] [U2T-in-action] – like illusions, 'there, yet not there', in accord with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of realization [U3S / U2T-3S], with the Union of opposites like realizing and not-realizing, conventional and ultimate [Uopp], Union of the Ground and its manifestations [UGM], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Topic: "Using dharmas, adapted skillful means, manifestations [T1] without grasping any of them as absolute [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of using [U3S / U2T-3S], with the Union of opposites like appearance and reality [Uopp], Union of the Ground and its manifestations [UGM], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
8. "You do not stay on any dharma (not even emptiness)
but are gone into the stage of Dharmadhātu.
You have reached the stage of supreme deepness.
Obeisance to you who are the nature of unfathomableness!"
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[Second translation:]
Not located in any dharmas,
you have gone to the state of Dharmadhātu;
You have arrived at the highest profundity (gaÎbhãra).
I salute you, the profound one.
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[Third Translation:]
You do not reside in phenomena;
Yours is the realization of all things.
You are sustained by supreme profundity.
To you, the profound, I offer homage and praise.
This verse describes the Buddha as not abiding in any dharma (phenomenon, teaching, not even dependent origination, emptiness, [U2T], [Uopp], or any Ground / Dharmadhātu / Ultimate Reality), signifying his transcendence [T2] of all dualistic opposites (even the 2T and GM) ⇐⇒ without completely rejecting them [T1] – being able to use them as adapted skillful means [T1] without being slaves to them [T2] – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], such as subject/object, self/other, appearance/emptiness, Ground/manifestations.
The phrase “gone into the stage of Dharmadhātu” conventionally expresses his realization of the ultimate reality — the non-dual, interdependent [T1] ⇐⇒ empty nature of all phenomena [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp] — where all opposites are dependently co-arisen [T1-opp] ⇐⇒ empty of inherent existence, never absolute [T2-opp] ⇐⇒ and illusory, 'there, yet not there' [Illusory] ⇐⇒ existing in harmony as the Union of the Two Truths [U2T], Union of Opposites [Uopp], Union of the three spheres [U3S], and Union of the Ground and its manifestations [UGM].
The Dharmadhātu is not something to grasp as the absolute. It is not a place or state the Buddha enters but the indescribable, inconceivable true nature he embodies, as pointed by the [Unions: U2T / Uopp / U3S / UGM], the Middle Way free from all extremes and middle, with nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path at this point.
The “stage of supreme deepness” and “unfathomableness” highlight the ineffable quality of this reality, beyond all conceptual dualities / triads / quads… like samsāra/nirvāṇa, describable/indescribable, appearance/emptiness, Ground/manifestation.
The obeisance is a conventional act [T1] ⇐⇒ that honors this non-dual realization [T2] [U2T], reflecting the interplay of conventional truths [T1] ⇐⇒ and emptiness of inherent existence, never absolute [T2] ⇐⇒ within the Union of the Two Truths [U2T], Union of opposites [Uopp] (Dharmadhātu / Ground), and Union of the Ground (Dharmadhātu / Ground) and its manifestations (Dharmatā) [UGM] framework (Dharmakāya).
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Verse 9 – Practical solution: Just "acting without acting [U2T-in-action]" – while being fully aware of the Union of true nature & dynamic of Reality as it is here & now – the Middle Way free from all extremes: Even if the three spheres or praising are empty of inherent existence [T2] ⇐⇒ virtuous adapted skillful means like ‘praising without praising’ and ‘union of compassion and wisdom’ are still useful and relatively efficient [T1] [U2T-in-action].
Topic: "Praising [T1] without praising [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of praising (actor/praiser, action/praising, result/praised) [U3S / U2T-3S], with the Union of opposites like praising and not-praising [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
9. "Thus praised let you be praised,
or is He praised?
When all dharmas are without essence,
who is praised or by whom can He be praised?"
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[Second translation:]
Thus praised, praised again,
but what, indeed, has been praised?
All dharmas being empty, who has been praised
and by whom has he been praised?
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[Third Translation:]
Like this, I could exalt you repeatedly.
For how else might I offer you praise?
In the emptiness of all phenomena
Who is there to offer praise? To whom?
This verse questions the act of praising the Buddha, and all virtuous actions [T1] ⇐⇒ given that all dharmas (phenomena) are empty of inherent essence (svabhāva) [T2 ] [U2T].
If triads like (i) subject / praiser, (ii) action / praising, and (iii) object / praised are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed opposites [T1] ⇐⇒ and empty of inherent existence, never absolute [T2] ⇐⇒ these opposites/spheres are like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory].
This deconstruction reflects the Union of opposites [Uopp / U3S], where opposites like praiser/praising/praised are non-dual [One], in harmony ⇐⇒ and illusory, 'there, yet not there' [Illusory].
The verse uses the conventional act of praise (as an adapted skillful means) [T1] ⇐⇒ to point to the emptiness of inherent existence, never absolute [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp] of opposites ⇐⇒ embodying the Middle Way beyond all opposites, dualities, triads, quads… [Uopp].
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Verse 10 – Solving the paradox of living [T1] in an empty world [T2], of differentiating [T1] in a non-dual world [T2].
Topic: "Transcending phenomena, dualities, triads, quads… [T2] without rejecting them [T1] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of action (actor, action, result) [U3S / U2T-3S], with the Union of opposites like transcending and not-transcending, action and non-action [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
10. "Who can praise you
devoid origination and decay
and for you who there is neither end nor middle,
neither perception nor perceived?"
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[Second translation:]
Who can praise you, devoid of arising and passing away,
Of whom there is no end or middle,
no perception or perceptible object.
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[Third Translation:]
You have no limits, no centre.
To you, the inconceivable
Beyond perceiver and perceived,
I offer homage and praise.
This verse continues the deconstruction of praise (or of any other virtuous actions), noting that the Buddha is free from all dualities / triads / quads…, ex. origination / duration / cessation, beginning / middle / end, and perceiver / perception / perceived.
These opposites are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed [T1] ⇐⇒ empty of inherent existence, never absolute [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp] ⇐⇒ like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes and middle(s), with nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path at this point.
The Buddha’s transcendence [T2] of these dualities / triads / quads… ⇐⇒ without completely rejecting them [T1] – being able to use them as adapted skillful means [T1] without being slaves to them [T2] – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], points to the Union of the Two Truths [U2T] and Union of opposites [Uopp], where opposites are non-dual, illusory, 'there, yet not there', and in harmony.
The question “who can praise you?” highlights the emptiness of triads like praiser / praising / praised [T2-3S] ⇐⇒ yet their conventional / relative reality is preserved [T1-3S] ⇐⇒ as this serves as an adapted skillful means to point to the true nature of reality as it is [U2T-3S / Uopp-3S / Dharmadhātu].
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Verse 11 – Accumulation of both merit and wisdom, and dedication of this merit to the liberation of all beings (Bodhicitta)
Topic: "Dedicating merits [T1] without dedicating merits [T2] [U2T-in-action]" – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T-in-action / Uopp-in-action], with the Union of the three spheres of dedication [U3S / U2T-3S], with the Union of opposites like dedicating and non-dedication, merit and non-merit, being and non-being [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
11. "[Dedication]
Thus praising the Sugata who is neither gone nor come
and is devoid of any going,
through the merits thus acquired
may this world practice the path of Sugata!"
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[Second translation:]
Having praised the well-gone,
neither gone nor come, devoid from going;
By that merit [accumulated from such praises],
may this world go to the state of the well-gone.
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[Third Translation:]
This is the expression of the ultimate attributes
Of the guru and protector Mañjughoṣa.
Through the merit of this, may this world
Come to resemble the one gone to bliss.
The final verse dedicates the merit of praising the Buddha (Sugata, the “Well-Gone One”) to the liberation of all beings, encouraging them to follow his path.
The Buddha is described as transcending [T2] dualities / triads / quads… like coming/going, without rejecting them [T1], reinforcing his non-originated, non-dual nature [Uopp].
Opposites like coming/going are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed [T1] ⇐⇒ empty of inherent existence, never absolute [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp] ⇐⇒ and like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory].
The dedication reflects the Mahāyāna integration of adapted skillful means like compassion [T1] ⇐⇒ and wisdom / emptiness of inherent existence [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of the opposites in action [Uopp] ⇐⇒ as adapted skillful means ⇐⇒ to point to the Middle Way free from all extremes and middle(s) … (Dharmadhātu / Ground).
The aspiration for beings to practice the Sugata’s path underscores the non-dual harmony of conventional truths, virtuous actions, adapted skillful means [T1] ⇐⇒ and the emptiness truth [T2] [U2T / Uopp].
“Hymn to the Absolute Reality”
Nāgārjuna’s Paramārthastava is a profound philosophical hymn that explores the paradox of praising the Buddha [T1] ⇐⇒ who embodies the inconceivable Reality as it is (Dharmadhātu) transcending [T2] all dualities / triads / quads…, conceptual distinctions (signs), and inherent existence [T1] [U2T].
Through 11 verses, Nāgārjuna employs Madhyamaka reasoning, particularly the Union of the Two Truths [U2T] — the interdependence of conventional truth [T1] ⇐⇒ and ultimate emptiness of inherent existence [T2] — to reconcile the act of praise [T1] ⇐⇒ with the non-dual, ineffable nature of reality [U2T-in-action].
The analysis highlights key themes, including the Union of Opposites [Uopp], the Union of the Three Spheres [U3S], and the Middle Way free from extremes, illustrating how "conventional actions like praising can point to the ultimate truth [T1] ⇐⇒ without grasping at absolutes [T2] [U2T-in-action].
Verse-by-Verse Summary:
Verse 1: Introduces the paradox of praising the ineffable Buddha, described as non-originated, beyond worldly similes, and indescribable.
The tension between conventional praise [T1] ⇐⇒ and the emptiness of inherent existence [T2] ⇐⇒ sets the stage for the Middle Way, where opposites/spheres (ex. praiser/praising/praised) are harmonized in the Union of the Two Truths [U2T-3S] and Union of opposites [Uopp/U3S].
Ex. Praising conventionally [T1] ⇐⇒ without praising in absolute terms [T2] [U2T-in-action].
Verse 2: Resolves the paradox with "acting without acting", and by affirming that,
despite the Buddha’s non-dual nature, conventional acts like compassion, devotion and praise [T1] ⇐⇒ can align with emptiness of inherent existence [T2] ⇐⇒ through a “behavioral pattern” embodying the Union of the Two Truths [U2T].
This reflects the Middle Way, where actions are illusory ⇐⇒ yet functional as adapted skillful means [T1].
Ex. Using adapted skillful means (ex. to praise) conventionally [T1] ⇐⇒ without using them in absolute terms [T2] [U2T-in-action].
Verse 3: Emphasizes the Buddha’s unborn nature (meaning the unborn nature of everything; not born, not unborn, not both, not neither), transcending dualities / triads / quads… like coming/going and origination/cessation.
These opposites are dependently co-arisen [T1] ⇐⇒ yet empty of inherent existence [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp], where conventional distinctions are illusory ⇐⇒ but useful as adapted skillful means [T1].
Ex. Originating/coming, existing/changing and ceasing/going conventionally [T1] ⇐⇒ without originating/coming, existing/changing and ceasing/going in absolute terms [T2] [U2T-in-action].
Verse 4: Uses the tetralemma to refute dualities / triads / quads… (existent/non-existent, eternal/impermanent), asserting the Buddha’s non-dual nature beyond all extremes (meaning the nature of everything beyond all extremes).
The Union of the Two Truths [U2T] and Union of opposites [Uopp] highlight the illusory ⇐⇒ yet functional nature of opposites [T1] ⇐⇒ pointing to the Middle Way free from all extremes and middle.
Ex. Discriminating / differentiating conventionally [T1] ⇐⇒ without discriminating / differentiating in absolute terms [T2] [U2T-in-action].
Verse 5: Describes the Buddha’s signlessness (meaning the signless nature of everything), free from characteristics like colors.
These distinctions are dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ embodying the Union of the Two Truths [U2T] and Union of opposites [Uopp].
Praise, as a conventional act, honors this transcendence [T1] ⇐⇒ without grasping at absolutes [T2] [U2T].
Ex. Characterizing / marking / signing / defining conventionally [T1] ⇐⇒ without characterizing / marking / signing / defining in absolute terms [T2] [U2T-in-action].
Verse 6: Highlights the Buddha’s immeasurability (meaning the immeasurable nature of everything), beyond dualities / triads / quads… like big/small.
Such opposites are illusory ⇐⇒ yet functional [T1] ⇐⇒ in the Union of the Two Truths [U2T] framework. The obeisance reflects the harmony of conventional [T1] ⇐⇒ and ultimate [T2] truths [U2T] ⇐⇒ in the Middle Way.
Ex. Perceiving / measuring / classifying / knowing conventionally [T1] ⇐⇒ without perceiving / measuring / classifying / knowing in absolute terms [T2] [U2T-in-action].
Verse 7: Asserts that the Buddha resides nowhere, transcending dualities / triads / quads… like far/near and samsāra/nirvāṇa (meaning the non-abiding nature of everything).
These opposites are empty of inherent existence [T2] ⇐⇒ yet conventionally valid [T1] [U2T], with praise serving as a adapted skillful means to point to this non-dual reality.
Ex. Manifesting / residing / abiding conventionally [T1] ⇐⇒ without manifesting / residing / abiding in absolute terms [T2] [U2T-in-action].
Verse 8: Describes the Buddha as not abiding in any dharma (meaning no absolute to grasp), having realized the Dharmadhātu — the non-dual, interdependent [T1] ⇐⇒ and empty nature of reality [T2] [U2T]. This reality is not an absolute to grasp, and conventional acts like praise reflect the harmony of the two truths, [T1] and [T2] [U2T].
Ex. Realizing the true nature of reality / Dharmadhātu [U2T] conventionally [T1] ⇐⇒ without grasping it as an ultimate [T2] [U2T-in-action].
Ex. Using dharmas, adapted skillful means, manifestations conventionally [T1] ⇐⇒ without grasping any of them as absolute [T2] [U2T-in-action].
Verse 9: Questions the act of praise, noting that all dharmas (praiser, praising, praised) are empty of inherent existence [T2] ⇐⇒ yet conventionally functional [T1] [U2T] (meaning the Union of the Two Truths about all phenomena).
This deconstruction embodies the Union of the Two Truths [U2T, U2T-opp, U2T-3S], using praise as an adapted skillful means to point to the Middle Way free from all extremes and middle.
Ex. Praising conventionally [T1] ⇐⇒ without praising in absolute terms [T2] [U2T-in-action].
Verse 10: Continues deconstructing praise, emphasizing the Buddha’s transcendence [T2] of conventional truths, opposites, dualities / triads / quads… like origination/cessation and perceiver/perceived. These are illusory ⇐⇒ yet praise remains a valid adapted skillful means [T1] to indicate non-dual reality.
Ex. Transcending conventional truths, phenomena, dualities, triads, quads… [T2] ⇐⇒ without rejecting them [T1] [U2T-in-action].
Verse 11: Concludes with the dedication of merit from praising the Buddha (Sugata) to the liberation of all beings.
This integrates compassion [T1] ⇐⇒ and wisdom [T2] ⇐⇒ in the Union of the Two Truths [U2T] and Union of opposites [Uopp], encouraging beings to follow the Middle Way path free from all extremes and middle, not accepting / rejecting anything in absolute terms.
Ex. Dedicating merits conventionally [T1] ⇐⇒ without dedicating merits in absolute terms [T2] [U2T-in-action].
Overall Insight: The Paramārthastava navigates the paradox of living and acting in a conventional world [T1] ⇐⇒ while being aware of its the emptiness of inherent existence of all elements involved [T2] [U2T].
Nāgārjuna demonstrates that adapted skillful means, like praise and devotion, are valid within the Union of the Two Truths [U2T] framework, as they point to the non-dual, illusory, and harmonious nature of reality (Dharmadhātu).
The text underscores the Middle Way, free from all extremes like reification (realism) or negation (nihilism), where opposites are unified [U2T, Uopp, U3S, UGM, U3K], and conventional actions [T1] ⇐⇒ align with the ultimate truth [T2] [U2T] without clinging to absolutes [U2T-2T, U2T-3S, U2T-GM, U2T-3K].
This practical philosophy encourages living with the Union of compassion [T1] ⇐⇒ and wisdom [T2] [U2T], fully aware of reality’s true nature [U2T].
“Hymn to the Absolute Reality”
Nāgārjuna’s Paramārthastava masterfully resolves the paradox of praising the ineffable Buddha by demonstrating that conventional actions [T1], when grounded in the Union of the Two Truths [U2T], can reflect the non-dual reality of the Dharmadhātu. Through 11 verses, the text deconstructs dualities / triads / quads… — such as existence/non-existence, origination/cessation, and praiser/praised — revealing their illusory ⇐⇒ dependently co-arisen nature [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T].
Yet, rather than negating conventional practices, Nāgārjuna affirms their validity as adapted skillful means [T1], harmonized within the Union of the Two Truths [U2T] and Union of the opposites [Uopp / U3S].
The Middle Way emerges as a practical and philosophical stance, free from all extremes, where virtuous actions like praise, devotion, and merit dedication [T1] ⇐⇒ become expressions of wisdom [T2] ⇐⇒ and compassion [T1] ⇐⇒ that point to the ultimate truth [U2T] ⇐⇒ without grasping at absolutes [U2T-2T].
The final dedication of merit to the liberation of all beings underscores the Mahāyāna ethos, integrating ethical conduct [T1] ⇐⇒ with profound insight [T2] [U2T]; “acting without acting [U2T-in-action]".
The Paramārthastava thus serves as both a philosophical treatise and a spiritual guide, inviting practitioners to act skilfully in a world of appearances [T1] ⇐⇒ while remaining anchored in the realization of emptiness [T2] [U2T]; “acting without acting [U2T-in-action]".
Nāgārjuna’s hymn remains a timeless testament to the possibility of living in harmony with the true nature of reality, where conventional [T1] ⇐⇒ and ultimate [T2] truths ⇐⇒ converge [U2T] ⇐⇒ in the enlightened path of the Buddha.
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More than a discourse on praising the Buddha, the Paramārthastava illuminates how to live in accord with the interconnected [T1] ⇐⇒ empty nature of all phenomena [T2] ⇐⇒ as captured by the unifying concepts of U2T, Uopp, U3S, UGM, and U3K; “acting without acting [U2T-in-action]".
These principles point to the Dharmadhātu — the true nature of reality that transcends dualities / triads / quads… [T2] ⇐⇒ yet manifests dynamically in every moment [T1] [U2T].
By practicing “acting without acting” — engaging in virtuous deeds like praise, compassion, or dedication [T1] ⇐⇒ without reifying them as inherently real [T2] [U2T] — practitioners cultivate a direct awareness of this inconceivable reality, free from all extremes like attachment or aversion, acceptation or rejection, existence or non-existence, appearance or emptiness, ground or manifestations.
This non-grasping engagement, grounded in the Middle Way, fosters a progressive alignment with the Buddha’s awakened state, where wisdom [T2] and compassion [T1] become inseparable [U2T].
The Paramārthastava thus offers a transformative vision: by living more and more in harmony with reality’s non-dual, illusory nature, we not only honor the Buddha but also tread the path toward enlightenment, liberating ourselves and others from the cycle of suffering.
(i.e. One becomes a Buddha by "acting like a Buddha [U2T-in-action]"., like an unborn signless immeasurable non-dual Buddha residing nowhere and grasping no dharma, acting more and more in accord with the indescribable true nature & dynamic of reality as it is here & now as pointed out by the Unions [U2T, Uopp, U3S, UGM, U3K]. Following the Middle Way free from all extremes and middle; with nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it is useful on the path at this particular point. "Acting conventionally but never in absolute terms", helping others without grasping at the three spheres (ex. giver, giving, gift or recipient).)
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From another text: The text’s ultimate goal is to transcend all opposites / dualities / triads / quads… [Uopp], including the three spheres of any relation/activity [U3S], including the Two Truths [U2T], including the Ground and its manifestations [UGM], including the three kayas/vajras [U3K/U3V] [T2] ⇐⇒ without completely rejecting them – being able to use them as adapted skillful means without being slaves to them – that is the Union of the Two Truths in action [U2T-in-action / Uopp-in-action] ⇐⇒ revealing the ineffable, non-dual Middle Way where all opposites are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed [T1-opp] ⇐⇒ are empty of inherent existence, never absolute [T2] ⇐⇒ like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory] ⇐⇒ as represented by the Unions: [U2T / Uopp / U3S / UGM / U3K] (i.e. Reality: Trikaya / Dharmakāya = Union of Dharmadhātu / Ground [U2T] and Dharmatā / Manifestations / Nirmāṇakāya & Sambhogakāya – or Union of pure body, speech and mind (U3V)).
The goal is the transcendence of our dualistic conceptual mind(s) without completely rejecting it [U2T-in-action].