Praise to the Dharmadhātu
(Nāgārjuna's Dharmadhātustava) - 101 verses
“What is the true nature of reality?
What is the true nature of the mind under all defilements, conditioning, karma?
What is permanent in all impermanent things?
What is the Ground, Basis, Source of everything in both saṃsāra and nirvāṇa?
What is the omnipresent timeless essence of everything?
What is unborn, unconditioned, unchanging, unceasing, timelessly pure?
What is not merely imputed by the mind?
What is beyond all categorizations, opposites, dualities, triads…?
What are the inseparable three kayas of a Buddha, pure-lands, enlightened actions?
What was your true face before space and time?
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What transcends / is beyond opposites like:
existence and non-existence,
everything and nothing,
impermanence and permanence,
compounded and uncompounded,
illusory and real,
false and true,
dependent and independent,
caused and uncaused,
impure / bad and pure / good,
ordinary and divine,
darkness and light,
negative, positive, neutral,
birth, life and death,
coming/origination change/duration and going/cessation,
before / past, during / present and after / future,
me and mine,
self and other,
man and woman,
subject / actor, relation / action and object / result,
perceiver, perception and perceived,
knower, cognition and known,
owner / acquirer, owning / acquisition and possession / acquired,
cause / producer, causality / production and effect / product,
body/physical speech/conceptual and mind/mental,
wholesome, unwholesome and neutral,
action and non-action, movement and stillness,
word and silence, thinking and non-thinking,
conventional / relative and absolute / ultimate,
dependent-origination [T1] and emptiness [T2],
bondage / saṃsāra and liberation / nirvāṇa,
manifestations [M] and Ground [G],
duality / many and non-duality / one,
difference / separation and identity / union,
conceivable and inconceivable?
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It has many names depending on our focus: Reality-as-it-is, Suchness, Tathātā, Dharmadhātu, Dharmakaya / Trikaya, Buddha-nature, Ground, Basis, Source, Primordial Awareness, Pure Consciousness, Nirvāṇa, Buddhahood, Enlightenment, Luminous Emptiness, sustaining Cause of all existence, Essence of phenomena, Fundamental element, Clear light, Ultimate reality, Non-dual reality,
Union of the Two Truths [U2T / U2T-2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the Ground and its manifestations [UGM / U2T-GM], Union of the three kayas [U3K / U2T-3K].
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But all of those names are mere fingers pointing at the moon, not the moon itself. They guide us toward a spontaneous unfabricated unconditioned non-dualistic non-conceptual direct realization of this inconceivable Suchness.”
Last update: August 16, 2025
“Hymn to the inconceivable true nature of Reality as it is,
Ground, Dharmadhātu, Buddha-nature, Dharmakaya,
Union of the Two Truths [U2T].”
Nāgārjuna's "Praise to the Dharmadhātu" is a poetic work
that explores the concept of Dharmadhātu,
often translated as "essence of phenomena"
or "realm of dharma,"
and its relationship to buddha-nature (tathāgatagarbha).
The text describes how this inherent buddha-nature,
present in all beings,
is obscured by defilements (kleshas)
but can be revealed through spiritual practice.
It highlights the idea that
buddha-nature is not something separate from beings,
but rather their fundamental, pure essence,
which can be unveiled through the path of bodhisattvas.
Here's a more detailed explanation:
Dharmadhātu / Ground / Buddha-nature:
In the context of this text,
Dharmadhātu refers to the fundamental nature of reality,
the Ground of all phenomena,
and the inherent buddha-nature within all beings.
In essence, "Praise to the Dharmadhātu" is a profound exploration of buddha-nature, emphasizing its inherent presence in all beings (and things) and the potential for its realization through spiritual practice. Enlightenment is not something we ‘cause or produce’ it is something we uncover.
Obscuration / Illusions:
The text explains that this inherent buddha-nature
is obscured by defilements (kleshas) such as
desire, anger, and ignorance,
preventing beings from realizing their true nature.
Path of Purification / Wisdom:
Through practices like
cultivating together wisdom (prajñā) [T2]
and developing bodhicitta / compassion (karuṇā) [T1] [U2T]
beings can gradually purify these defilements,
and uncover the Dharmadhātu within.
This purification doesn’t consist of removing something,
but of awakening to the true nature & dynamic of something;
ex. our body, speech and mind and their fabrications;
or triads like actor/perceiver, action/perception and result/perceived.
Realization of Buddhahood / Awakening:
Ultimately, the realization of Dharmadhātu
leads to the full awakening and manifestation of buddhahood,
where the inherent buddha-nature is fully realized and expressed.
A Buddha is someone who has non-dualistically
non-conceptually directly realized
the true nature of Reality as it is (tathātā),
and who is always acting in accord with it,
always combining the two inseparable aspects / truths [U2T]:
conventional truth like compassion [T1]
and the ultimate truth of the emptiness (śūnyatā)
of inherent existence [T2]
of every things, beings,
processes and cycles involved,
in accord with the Middle Way (Madhyamaka)
free from all extremes and middle.
Analogy of the Fire-Resistant Cloth:
Nāgārjuna uses the analogy of a fire-resistant garment that can be soiled by stains but is not destroyed by fire, to illustrate how the pure mind, though obscured by defilements, retains its inherent luminous nature. The Dharmadhātu is the part that is indescribable, inconceivable, omnipresent, timeless, unborn, unconditioned, unchanging, unceasing in every impermanent being, thing, process and cycle (i.e. as pointed by the Union of the Two Truths [U2T]).
Beyond Conceptualization:
The text also emphasizes that Dharmadhātu is beyond conceptualization and dualistic thinking, as it is the ultimate truth beyond all dualities like existence and non-existence, coming and going, subject and action and object, pure and impure (i.e. beyond all conditioning, karma – individual, collective, cosmic).
Union of the Two Truths [U2T]:
In short, the Dharmadhatu is the all-pervading timeless unborn unconditioned unchanging unceasing true nature of Reality as it is; it is the inconceivable Union of the Two Truths [U2T], Union of opposites [Uopp], Union of the three spheres [U3S], Union of the Ground and its manifestations [UGM, Union of the three kayas [U3K]. Where ‘union’ means interdependent and empty.
Yes, this concise description of the Dharmadhātu is accurate and aligns with Nāgārjuna’s Madhyamaka philosophy as presented in Praise to the Dharmadhātu.
The Dharmadhātu is the all-pervading, timeless, unborn, unconditioned, unchanging, unceasing true nature of Reality as it is, embodying the inconceivable Union of the Two Truths [U2T] — the non-dual unity of conventional phenomena [T1] (dependently arisen) ⇐⇒ and their ultimate emptiness of inherent existence [T2].
This is reflected in the text, e.g., Verse 8 (Section C): “Unarisen is the Dharmadhātu, / And never cease it will,” and Verse 33 (Section O), which establishes phenomena as the Middle Way [U2T].
The Dharmadhātu is inherently complete, requiring no evolution and is revealed through practices that dispel obscurations, as seen in Section X (Verses 66–68).
Buddha-nature / Dharmakaya:
And it is called the 'Buddha-nature' when it applies to the true nature of beings, and Dharmakaya (or trikaya) when it applies to the Buddha?
Yes, exactly. In the context of Nāgārjuna's Praise to the Dharmadhātu (Dharmadhātustava), the Dharmadhātu — described as the all-pervading, timeless, unborn, unconditioned, unchanging, unceasing true nature of Reality, embodying the inconceivable Union of the Two Truths [U2T] — is indeed referred to as Buddha-nature when it pertains to the true nature of sentient beings. This aligns with the Mahāyāna view that the Dharmadhātu is the inherent potential for enlightenment present in all beings, obscured by adventitious afflictions but ultimately stainless and complete.
“Hymn to the inconceivable true nature of Reality as it is,
Ground, Dharmadhātu, Buddha-nature, Dharmakaya,
Union of the Two Truths [U2T].”
Summary:
Nāgārjuna begins by paying homage to the Dharmadhātu,
the ultimate reality [U2T] inherent in all sentient beings,
yet obscured by ignorance,
causing cyclic existence in the three realms.
When purified of afflictions,
this same Dharmadhātu reveals itself as nirvāṇa and
the Dharmakāya, the Buddha’s truth body [UGM].
These verses establish the core Mahāyāna teaching
that buddha-nature is ever-present,
requiring only the removal of obscurations
to manifest enlightenment.
[First translation:]
1. I pay homage to Youthful Mañjuśrī.
I bow to you, the Dharmadhātu [U2T],
Who resides in every sentient being.
But if they aren’t aware of you,
They circle through this triple being.
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[Second translation:]
1. There is something which as long as left unknown
Results in life’s three planes of vicious circle.
Beyond all doubt, it dwells in every being.
To the Dharmadhātu [U2T] I devoutly bow.
[First translation:]
2. Due to just that being purified
What is such circling’s cause,
This very purity is then nirvāṇa.
Likewise, Dharmakāya is just this.
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[Second translation:]
2. When that which forms the cause for all saṃsāra
Is purified along the stages of the path,
This purity itself is nirvāṇa;
Precisely this, the Dharmakāya, too.
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Summary: Using the analogy of butter latent in milk, Nāgārjuna illustrates that the Dharmadhātu [U2T] is inherently present within sentient beings but obscured by afflictions, just as butter is hidden until separated from milk. Through purification, the stainless essence of the Dharmadhātu emerges, free from all defilements, highlighting the process of uncovering the innate purity of buddha-nature.
[First translation:]
3. While it’s blended with the milk,
Butter’s essence appears not.
Likewise, in the afflictions’ mix,
Dharmadhātu [U2T] is not seen.
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[Second translation:]
3. As butter, though inherent in the milk,
Is mixed with it and hence does not appear,
Just so the Dharmadhātu [U2T] is not seen
As long as it is mixed together with afflictions.
4. Once you’ve cleansed it from the milk,
Butter’s essence is without a stain.
Just so, with the afflictions purified,
The Dharmadhātu [U2T] lacks all stain.
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4. And just as the inherent butter essence
When the milk is purified is no more disguised,
When afflictions have been completely purified,
The Dharmadhātu [U2T] will be without any stain at all.
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Summary: This section compares the Dharmadhātu to a butter lamp hidden inside a vase, invisible due to afflictions. By creating holes in the vase (through spiritual practice) or smashing it entirely with vajra-like samādhi, the light of the Dharmadhātu shines forth universally. The Dharmadhātu is described as unarisen, unceasing, and eternally stainless [U2T], emphasizing its transcendence of temporal and conceptual limitations.
5. Just as a lamp that’s sitting in a vase
Does not illuminate at all,
While dwelling in the vase of the afflictions,
The Dharmadhātu [U2T] is not seen.
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5. As a butter lamp that burns inside a vase (i.e. Analogy #2)
Would not even be slightly visible,
As long as left inside afflictions’ vase,
The Dharmadhātu [U2T] is not visible.
6. From whichever of its sides
You punch some holes into this vase,
From just these various places then,
Its light rays will beam forth.
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6. If one perforates the surface of the vase,
Whatever holes are made in whichever directions,
Through those and in precisely those directions
Light will shine, as is its nature to.
7. Once the vajra of samādhi
Has completely smashed this vase,
To the very limits of all space,
It will shine just everywhere.
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7. At the moment when the vajra-like samadhi
Is able to obliterate the vase,
At that very moment the light burning inside
Will shine throughout the reaches of all space.
8. Unarisen is the Dharmadhātu [U2T],
And never cease it will.
At all times without afflictions,
Stainless through beginning, middle, end.
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8. The Dharmadhātu [U2T] was never born,
Nor will it ever cease.
At all times it is free of all afflictions;
At the beginning, middle, and end, free from stain.
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Summary: Nāgārjuna likens the Dharmadhātu to a sapphire obscured by ore, radiant but unseen until purified. Similarly, the Dharmadhātu, though inherently flawless, is veiled by afflictions in saṃsāra, preventing its light from shining. Upon reaching nirvāṇa through purification, its brilliance manifests, illustrating the transition from obscured buddha-nature to fully realized enlightenment [U2T].
9. A blue beryl, that precious gem,
Is luminous at any time,
But if confined within its ore,
Its shimmer does not gleam.
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9. As sapphire, the precious gem, (i.e. Analogy #3)
Shines with brilliant light all the time,
But when confined within a grosser stone,
We do not see its bright light shine,
10. Just so, the Dharmadhātu [U2T] free of stain,
While it’s obscured by the afflictions,
In saṃsāra doesn’t shine its light,
But in nirvāṇa, it will beam.
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10. Just so, although obscured behind afflictions,
The Dharmadhātu [U2T] has no trace of flaw.
While saṃsāra blocks its light, it does not illuminate;
Nirvāṇa gained, its light will brilliantly shine.
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Summary: Using the metaphor of smelting gold, this verse underscores that the presence of the “fundamental element” (Dharmadhātu) ensures the success of spiritual practice, yielding the “purest gold” of enlightenment. Without this innate buddha-nature, efforts lead only to suffering, emphasizing the necessity of recognizing the Dharmadhātu as the basis for liberation.
11. If this element exists, through our work,
We will see the purest of all gold.
Without this element, despite our toil,
Nothing but misery we will produce.
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11. If the fundamental element is present,
Work will yield the sight of purest gold; (i.e. Analogy #4)
If the fundamental element were lacking,
The labor would produce no fruit but woe.
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Summary: Nāgārjuna compares the Dharmadhātu to rice grains covered by husks, not recognized as “buddha” until the afflictions (husks) are removed. Once purified, the Dharmakāya [UGM] manifests clearly, revealing the inherent enlightened nature [U2T] that was always present but obscured by defilements.
12. Just as grains, when covered by their husks,
Are not considered rice that can be eaten,
While being shrouded in afflictions,
It is not named “buddhahood.”
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12. As kernels are not considered to be rice
As long as they are enveloped in their husks,
Just so the name of “Buddha” is not given
To all of those whom afflictions still enfold.
13. Just as rice itself appears
When it is free from all its husks,
The Dharmakāya [UGM] clearly manifests,
Once it is free from the afflictions.
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13. And just as when loosened from the husk,
The rice itself is what appears,
Just so the Dharmakāya [UGM] itself,
When loosened from afflictions, freely shines.
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Summary: This section uses the analogy of a banana, considered pithless but yielding sweet fruit when peeled, to describe saṃsāra’s lack of essence. By removing the “peel” of afflictions, the Dharmadhātu yields the nectar of buddhahood. The Dharmadhātu is the seed-like basis of all dharmas, and its gradual purification leads to enlightenment, reinforcing the interdependence of cause and fruition [U2T].
14. “Banana trees don’t have a pith”—
That’s used as an example in the world,
But their fruits—their very pith—
In all their sweetness we do eat.
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14. It is said, “Banana trees are void of pith.”
One uses this example in the world.
But the fruit of such a tree has pith indeed;
When eaten, it is sweet upon the tongue.
15. Just so, when saṃsāra without pith
Is released from the afflictions’ peel,
Its fruition, buddhahood itself,
Turns into nectar for all beings.
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15. Just so, saṃsāra has no pith,
And if beings can remove affliction’s peel,
The fruit within is Buddhahood itself,
The nectar for all corporal beings to taste.
16. Likewise, from all seeds there are,
Fruits are born that match their cause.
By which person could it then be proved
That there is a fruit without a seed?
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16. And just as from a given kind of seed
A fruit results resembling its cause,
Who with common sense would seek to prove
A fruit exists without its specific seed as cause?
17. This basic element, which is the seed,
Is held to be the basis of all dharmas (Ground).
Through its purification step by step,
The state of buddhahood we will attain.
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17. The basic element which serves as seed
Is seen as the support (Ground) of all great qualities.
Through gradual refinement, step by step,
The stage of Buddhahood will be attained.
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Summary: The Dharmadhātu, likened to the stainless sun and moon, is obscured by five veils (clouds, smoke, mist, Rahu’s face, dust), representing mental afflictions like desire, malice, laziness, agitation, and doubt. These obscurations veil the luminous mind, but their removal reveals the inherent clarity of the Dharmadhātu [U2T], enabling the practitioner to perceive reality as it is.
18. Spotless are the sun and moon,
But obscured by fivefold stains:
These are clouds and smoke and mist,
Rahu’s face and dust as well.
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18. Although the sun and moon are unstained,
Five veils exist which manage to obscure them.
These consist of clouds and fog and smoke,
The face of Rahu and dust as well.
19. Similarly, mind so luminous (true nature of the mind)
Is obscured by fivefold stains.
They’re desire, malice, laziness,
Agitation and doubt too.
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19. And so it is, as well, for mind’s clear light.
Five obscurations manage to obscure it:
Desire, laziness, and ill intent,
And agitation too, as well as doubt.
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Summary: Nāgārjuna compares the luminous mind to a cloth soiled by afflictions, cleansed by the fire of wisdom (prajñā) without destroying its essence. The teachings of emptiness, as found in the sūtras, burn away afflictions without harming the Dharmadhātu, which remains stainless, like water deep within the earth, pure despite being surrounded by defilements.
20. A garment that was purged by fire
May be soiled by various stains.
When it’s put into a blaze again,
The stains are burned, the garment not.
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20. And just as fire can clean a soiled cloth
Miscolored with various marks and stains,
And just as when submerged within the fire
The marks are burnt away but not the cloth,
21. Likewise, mind that is so luminous
Is soiled by stains of craving and so forth.
The afflictions burn in wisdom’s fire,
But its luminosity does not.
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21. In just this way the mind, which is radiant clarity,
Is soiled by desire and the other stains,
But the fire of primordial awareness burns up these afflictions,
Without, however, burning away the radiant clarity.
22. The sūtras that teach emptiness of inherent existence,
However many spoken by the victors,
They all remove afflictions,
But never ruin this dhātu.
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22. In the sutras of the Teacher, (i.e. The Prajñāparamita Sutra)
In whatever ways the Victor described emptiness,
All of these ways can rectify afflictions;
None can diminish the potential.
23. Water dwelling deep within the earth
Remains untainted through and through.
Just so, wisdom in afflictions
Stays without a single stain.
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23. Just as water deep inside the earth
Lies untouched and perfectly clean,
Just so can primordial awareness rest within affliction
And remain completely free of any flaw.
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Summary: The Dharmadhātu transcends all conceptual distinctions, such as self, male, or female, as it is free from anything perceivable or graspable. Dualistic labels like “men” and “women” are merely provisional teachings to guide those trapped by desire, pointing to the non-dual, ineffable nature of ultimate reality [U2T] beyond all categorizations.
24. Since Dharmadhātu [U2T]’s not a self,
Neither woman nor a man,
Free from all that could be grasped,
How could it be labeled “self”?
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24. The Dharmadhātu [U2T] is not the self.
It is neither man nor woman either;
And being beyond everything perceivable,
Just how could it be thought of as oneself?
25. In all the dharma that’s without desire,
You see neither women nor a man.
“Men” and “women” are just taught
For guiding those plagued by desire.
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25. Within phenomena, all free of passion,
Male and female cannot be seen.
For the sake of taming those that desire blinds,
Terms like male and female are taught.
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Summary: This verse highlights the purifying power of realizing the three marks of existence — impermanence, suffering, and emptiness — with the teaching of “lack of inherent nature” [T2] being the most effective in cleansing the mind. This realization of emptiness of inherent existence [T2] ⇐⇒ in union with conventional phenomena [T1] [U2T], liberates the practitioner from afflictions, aligning with the Middle Way.
26. “Impermanence,” “suffering,” and “empty,”
These three, they purify the mind.
The dharma purifying mind the best
Is the lack of any nature [T2] [U2T].
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26. “Impermanent” and “suffering” and “empty”:
Three designations purifying mind;
But what refines the mind unto its utmost
Is the teaching that nothing has any self-nature.
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Summary: Nāgārjuna compares the Dharmadhātu to a child in a pregnant woman’s womb, present but unseen due to afflictions, just as buddha-nature is obscured in sentient beings. This analogy emphasizes that enlightenment is not something newly created but an innate quality revealed through purification, inherent within all beings [U2T].
27. In a pregnant woman’s womb,
A child exists but is not seen.
Just so, Dharmadhātu [U2T] is not seen,
When it’s covered by afflictions.
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27. As a child in a pregnant woman’s womb
Is there and yet is not yet visible,
Likewise when covered by afflictions,
The Dharmadhātu [U2T] is not visible.
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Summary: This verse explains that saṃsāra arises from misconceptions of self and mine (not self), leading to the four conceptual patterns based on elements and their compounds. Realizing that all phenomena are dependently co-arisen [T1] ⇐⇒ and thus empty of inherent existence [T2] [U2T] transcends (without rejecting) reifications, dualities and conditioning, freeing the practitioner from the cycle of karma and suffering.
28. Through conceptions of a self and mine,
Discriminations of names, and reasons,
The four conceptions will arise,
Based on the elements and their outcome.
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28. From thinking “I” and “mine,”
And from thinking of names and grounds for these,
Four conceptual patterns come to be—
Due to elements and compounds too.
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Summary: Nāgārjuna clarifies that even the Buddhas’ aspiration prayers [T1] ⇐⇒ lack inherent characteristics [T2] [U2T], as Buddhas abide in self-awareness, transcending dualities like permanence and impermanence. All phenomena, including pure dharmas like buddhahood, emptiness and nirvāṇa, are dependently co-arisen, interdependent, co-defined, co-evolving, merely co-labeled by the mind in dependence of its conditioning / karma, conventional truths [T1] ⇐⇒ and thus empty of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the non-dual Middle Way beyond all extremes ⇐⇒ [Tetralemma].
29. Even the Buddhas’ aspiration prayers
Lack appearance and characteristics.
Immersed in their very own awareness,
Buddhas have the nature of permanence.
(i.e. A Buddha is aware that everything – subject, action, object – is unborn, unconditioned, unchanging, unceasing; primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.)
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29. The Buddhas do not perceive
Any characteristics of their aspiration prayers,
Because the Buddhas are of the nature of self-awareness
And have their own permanently pure being.
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Summary: Using the analogies of rabbit and ox horns, Nāgārjuna illustrates that all phenomena are like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’ ⇐⇒ lacking inherent existence [T2] ⇐⇒ because they are dependently arisen [T1] [U2T]. Fools mistakenly believe in their reality, but the Buddha teaches the Middle Way free from all extremes and middle, like: existence, non-existence, both, or neither, as exemplified by these horns, establishing phenomena as empty of inherent existence [T2] ⇐⇒ yet conventionally relatively functional [T1], and vice versa, one truth implies the other [U2T].
30. Any horns there on a rabbit’s head
Are just imagined and do not exist.
Just so, all phenomena as well
Are just imagined and do not exist [inherently].
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30. Just as the horns on rabbits’ heads
Do not exist except in the imagination,
Phenomena are all precisely like that,
Merely imagined, having no [inherent] existence.
31. Also the horns of an ox do not exist
As having the nature of particles.
Just as before, so it is after—
What’s to be imagined there?
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31. Because they are not made of solid atoms
The horns of oxen cannot be seen, either.
Since not even tiny atoms exist,
How could one imagine that something made of atoms exists?
32. Since [things] dependently originate
And in dependence too will cease,
If not even one [of them] exists [inherently],
How can fools imagine them?
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32. Since arising is a dependent occurrence
And cessation is a dependent occurrence,
There is not one single thing that exists [inherently] —
How could the naive believe that there is?
33. How the dharmas of the Sugata
Are established as
the very middle [Middle Way / U2T]
Is through the ox- and rabbit-horn examples.
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33. Using examples like rabbits’ and oxen’s horns,
The Thus Gone One has proven
That all phenomena are nothing other
than the Middle Way [U2T].
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Summary: This section reinforces that all forms, characteristics, and dualities (e.g., sun/moon, warm/cold) are illusory, like reflections in water ⇐⇒ existing dependently [T1] ⇐⇒ yet empty of inherent nature [T2] [U2T]. Such phenomena lack fixed essence, and clinging to them as “self” or “mine” is misguided. The Dharmadhātu, virtuous and unchanging, points to the Middle Way free from all extremes and middle, beyond all conditioned dualistic conceptual proliferations.
34 The forms of sun, moon, and the stars
Are seen as reflections upon water
Within a container that is pure—
Just so, the characteristics are complete.
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34. Just as one sees
The forms of the sun, moon, and stars
Reflected in vessels of perfectly clear water,
So is the consummation of signs and characteristics.
35 Virtuous throughout beginning, middle, end,
Undeceiving and so steady,
What’s like that is just the lack of self—
So how can you conceive it as a self and mine?
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35. That which is virtuous in the beginning,
middle, and end (i.e. the Dharmadhātu [U2T]; see verse 8)
Is undeceiving and is marked by constancy,
And is free from self in this very way.
How could that be thought of as “I” or “mine”?
36 About water at the time of spring,
What we say is that it’s “warm.”
Of the very same [thing], when it’s chilly,
We just say that it is “cold.”
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36. Just as water, during the summertime,
Is spoken of as being something warm,
And the very same water, throughout the winter season,
Is spoken of as being something cold,
(i.e. No permanent characteristics.
So no absolute discrimination or labeling.)
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Summary: Nāgārjuna explains that sentient beings, ensnared by afflictions, are purified through wisdom to become Buddhas. The six senses (eye, ear, nose, tongue, body, mind) and their objects (and six consciousnesses) (the three spheres of perception / action) are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, conventional truths [T1-3S] ⇐⇒ and empty of inherent existence, never absolute [T2-3S] ⇐⇒ yet conceptualized as sensory experiences [T1-3S] [U2T-3S]. By realizing their true nature — free from inherent arising/origination, duration and ceasing/cessation — yogins purify the apparently separate three spheres – subject/perceiver, action/perception, object/perceived –, perfecting the senses as stainless expressions of the Dharmadhātu.
37 Covered by the web of the afflictions,
It is called a “sentient being.” (with ignorance)
Once it’s free from the afflictions,
It should be expressed as “Buddha.” (with wisdom)
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37. Those ensnared in the net of the afflictions
Are referred to by the label, “sentient beings”;
The very same when freed of states afflicted
As “Buddhas” are revered.
38 In dependence upon eye and form (i),
Appearances without a stain occur.
From being unborn and unceasing,
The Dharmadhātu [U2T] will be known.
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38. When eye and form assume their right relation,
Appearances appear without a blur.
Since these neither arise nor cease,
They are the Dharmadhātu [U2T],
though they are imagined to be otherwise.
39 In dependence upon sound and ear (ii),
Pure consciousness [comes forth],
All three Dharmadhātu [U2T] without signs.
Linked with thought, this will be hearing.
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39. When sound and ear assume their right relation,
A consciousness free of thought occurs.
These three are in essence the Dharmadhātu [U2T],
free of other characteristics,
But they become “hearing” when thought of conceptually.
40. Smelling in dependence upon nose and smell (iii)
Is an example for the lack of form.
Likewise, it’s the nose’s consciousness
That conceptualizes Dharmadhātu [U2T].
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40. Dependent upon the nose and an odor, one smells.
And as with the example of form there is neither arising nor cessation,
But in dependence upon the nose-consciousness’s experience,
The Dharmadhātu [U2T] is thought to be smell.
41. The nature of the tongue (iv)
is emptiness of inherent existence,
And the dhātu of the taste is void—
Being of the Dharmadhātu [U2T]’s nature,
Consciousness is nonabiding.
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41. The tongue’s nature is emptiness.
The sphere of taste is voidness as well.
These are in essence the Dharmadhātu [U2T]
And are not the causes of the taste consciousness.
(i.e. Purification of the perceptions)
42. From the nature of a body pure
And the characteristics of the tangible conditions (v),
What is free from such conditions
Is to be expressed as “Dharmadhātu [U2T].”
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42. The pure body’s essence,
The characteristics of the object touched,
The tactile consciousness free of conditions—
These are called the Dharmadhātu [U2T].
(i.e. Purification of the perceptions)
43. Once conception and its concepts are relinquished
With regard to phenomena whose principal is mind,
It’s the very lack of nature of phenomena [U2T]
That you should cultivate as Dharmadhātu [U2T].
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43. The phenomena that appear to
the mental consciousness (vi), the chief of them all,
Are conceptualized and then superimposed.
When this activity is abandoned,
phenomena’s lack of self-essence is known.
Knowing this, meditate on the Dharmadhātu [U2T].
44. What you see (i) and hear (ii) and smell (iii),
What you taste (iv) and touch (v), phenomena (vi) as well—
Once yogins realize them in this way [U3S / U2T-3S],
The characteristics are complete. (perfected)
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44. And so is all that is seen or heard or smelled,
Tasted, touched, and imagined,
When yogis [and yoginis] understand these in this manner,
All their wonderful qualities are brought to consummation.
45. Eyes (i) and ears (ii) and also nose (iii),
Tongue (iv) and body (v) and the mind (vi) as well—
The six āyatanas fully pure.
This is true reality’s own mark.
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45. Perception’s doors in eyes and ears and nose,
In tongue and body and the mental gate—
All these six are utterly pure.
These consciousnesses’ purity itself
is suchness’ defining characteristic.
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Summary: The mind is conventionally dual — deluded (saṃsāra) when clinging to a self, or enlightened (nirvāṇa) when aware of its true nature [U2T]. By extinguishing desire, hatred, and ignorance, the mind becomes buddhahood, a refuge for all beings. These dualities are adapted skillful means (upaya) [T1] ⇐⇒ ultimately empty of inherent existence [T2], requiring antidotes to transcend conditioning until non-dual reality is realized [UI2T / Uopp].
46. Mind as such is seen as two:
Worldly and beyond the world.
Clinging [to it] as a self, it is saṃsāra—
In your very own awareness, true reality.
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46. See how the mind has two aspects:
It can be worldly, it can transcend the world.
From clinging to a self comes saṃsāra;
When there is self-awareness, there is suchness.
47. Since desire is extinguished, it is nirvāṇa.
Hatred and ignorance are extinguished [too].
Since these have ceased, it’s buddhahood itself,
The very refuge for all beings.
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47. The ceasing of desire is nirvāṇa,
As is stupidity’s and anger’s end.
For these to cease is Buddhahood itself,
The refuge of ennobled beings.
48. Due to realization and its lack,
All is in this very body.
Through our own conceptions, we are bound,
But when knowing our nature, we are free.
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48. One either proceeds with knowledge or proceeds without—
Saṃsāra and nirvāṇa both have their source in the body.
Either you are bound by your own thinking,
Or, if you know the true nature, you are free.
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Summary: Enlightenment is neither far nor near, obscured by afflictions but ever-present. Those overwhelmed by afflictions and lacking wisdom and merit cannot perceive the Buddha (or reality as it is), like ghosts seeing the ocean as dry or the blind holding a jewel. This section emphasizes that realization depends on purifying / transcending obscurations with wisdom and accumulating enough merit (virtuous conditioning / karma) to see the Dharmadhātu or Reality as it is [U2T] clearly.
49. Enlightenment is neither far nor near,
And neither does it come nor go.
It’s whether it is seen or not
Right in the midst of our afflictions.
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49. Enlightenment is neither near nor far.
It does not go away nor come to you.
Right there within the cage of your afflictions,
Either you will see it or you will not.
50. By dwelling in the lamp of wisdom (prajñā),
It turns into peace supreme.
So the collection of the sūtras says:
“By exploring your self, you should rest!”
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50. Abiding in the lamp of prajñā
Will lead to peace, the most sublime there is;
Examining for self is the way to abide.
This is taught in scores of sutra texts.
51. Children blessed by tenfold powers’ force,
[See them] like the crescent of the moon,
But those beings with afflictions
Do not see Tathāgatas at all.
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51. The strengths, all ten, assist the immature
With a blessing force like that of the full moon.
But as long as they are caught up in afflictions,
Beings will fail to see the Thus Gone Ones.
52. Just as ghosts with thirst and hunger
See the ocean to be dry,
Those obscured by ignorance
Think that Buddhas don’t exist.
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52. Just as those in hungry spirit realms
See the sea as dry before their eyes,
Just so with those in ignorance’s grip
Who think the Buddhas don’t exist. (i.e. Those who do not see.)
53. What’s the Bhagavat supposed to do
For inferiors and those whose merit’s low?
It’s just like the supreme of jewels
Put in the hand of one who’s blind.
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53. For lesser beings and those with lesser merit,
No matter what transcendent conquerors do,
It is like placing a precious jewel
In the hands of someone never known to see. (i.e. Those who do not see.)
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Summary: Beings with sufficient wisdom and merit perceive the Buddha’s radiant form (the interconnection and purity of reality as it is), marked by the thirty-two signs, and engage with the Dharma and Sangha. The Buddha’s rūpakāya (form body) persists to guide disciples, but the Dharmadhātu’s essence remains the source of all manifestations (i.e. the Ground / Basis / Source), using adapted skillful means (upaya) to tame beings [T1] ⇐⇒ while pointing to ultimate reality [T2] [U2T].
54. But for beings who acquired merit,
The Buddha dwells before their eyes,
With the thirty-two marks shining bright
In their luminous and glorious light.
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54. For beings who have amassed sufficient merit
The signs are radiant with shining light.
All thirty-two ablaze with brilliant glory—
Beings like these in Buddhas’ presence dwell.
55. Though the protector’s rūpakāya
May remain for many eons,
For guiding those in need of guidance,
It is just this dhātu that is different.
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55. The protectors inhabit forms of bodily dimension
For many kalpas, and many yet to come;
However, in order to tame disciples
They demonstrate different activities in the expanse that tames.
(i.e. Teaching using adapted adapted skillful means (upāya).)
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Summary: Section U marks a pivotal transition in Nāgārjuna’s text, shifting from the purification of the senses and the dual nature of the mind (Sections Q–R) to the advanced stages of spiritual progression toward buddhahood. The section emphasizes the transformation of consciousness through focused awareness on the Dharmadhātu, the ultimate reality that transcends dualities and serves as the ground for enlightenment [G]. The verses describe how practitioners, by aligning their consciousness with the Dharmadhātu, progress through the bodhisattva bhūmis (stages) and ultimately realize the supreme buddhafield of Akaniṣṭha. The Dharmadhātu is portrayed as the sustaining cause of all existence [G] — both the outer realms and beings’ life-force — across infinite eons, and its realization through wisdom (prajñā) leads to the inexhaustible fruition of nirvāṇa. Philosophically, this section integrates the conventional practices of meditation [T1] ⇐⇒ and awareness with the ultimate truth of emptiness of inherent existence [T2] ⇐⇒ embodying the Union of the Two Truths [U2T]. It underscores the dynamic interplay between practice and realization, where the practitioner’s purified awareness (subject / perceiver) merges with the non-dual reality of the Dharmadhātu (object / perceived) [U3S / U2T-3S], facilitating the transcendence (without rejection) of saṃsāra [U2T / UGM].
56. Ascertaining the object of the mind,
Consciousness will engage in it.
Once your very own awareness becomes pure,
You will dwell right in the bhūmis’ nature.
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56. On definitely targeting its goal
Consciousness engages in its object,
Within the purity of self-awareness
The bodhisattvas’ grounds all inherently abide.
This verse (56) describes the initial step of spiritual progression, where the practitioner focuses consciousness on the Dharmadhātu as the object of meditation. By ascertaining the true nature of the mind’s object (the Dharmadhātu, which is empty [T2] ⇐⇒ yet luminous [T1] [U2T]), consciousness engages fully with it, shifting from deluded perception to clear awareness. As this awareness purifies through meditative practice, the practitioner aligns with the nature of the bodhisattva bhūmis, the stages of enlightenment characterized by increasing wisdom [T2] ⇐⇒ and compassion [T1]; one supporting the other [U2T]. The verse emphasizes the transformative power of directed awareness, which allows the practitioner to abide in the non-dual reality of the Dharmadhātu, marking the beginning of the advanced path.
57. The great and mighty ones’ supreme abode,
Akaniṣṭha (Buddhafield) that’s so beautiful,
And consciousness, all three of them (three pure spheres),
Fuse into a single one [U3S / U2T-3S], I say.
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57. The mighty lords’ magnificent abode,
The beautiful domain of Akanistha (Buddhafield),
And consciousness, the three of these together
Can be blended into one [U3S / U2T-3S], I dare to say.
This verse (57) depicts an advanced stage of realization where the practitioner’s purified consciousness merges with the supreme buddhafield of Akaniṣṭha, the abode of fully enlightened Buddhas, and the Dharmadhātu itself.
Akaniṣṭha represents the ultimate realm of purity and wisdom, free from saṃsāric limitations.
The “fusion” of consciousness, Akaniṣṭha,
and the Dharmadhātu signifies the transcendence of dualities, where the practitioner’s awareness becomes indistinguishable from the non-dual reality of buddhahood [U3S].
Nāgārjuna boldly asserts this unity, highlighting the culmination of the bodhisattva path in a state of complete enlightenment.
Verse 57 describes the ultimate Union of subject and object in their pure form [U3S / U2T-3S]:
The verse portrays a non-dual state where purified consciousness (the subject) and Akaniṣṭha (the object, as a manifestation of the Dharmadhātu) “fuse into a single one,” the Dharmadhātu itself [U2T / U3S / Uopp].
In their pure form, consciousness (subject) is free from afflictions (thanks to wisdom), and Akaniṣṭha (object) is recognized as an empty of inherent existence [T2] ⇐⇒ yet luminous [T1] expression of ultimate reality [U2T / Uopp / U3S / UGM / U3K].
This fusion (union) transcends subject-object duality [U3S], aligning with Nāgārjuna’s Madhyamaka teaching that the Dharmadhātu is the non-dual Ground [G] of all phenomena [M] [UGM], empty of inherent existence [T2-GM] ⇐⇒ yet conventionally functional [T1-GM] [U2T-GM].
The “single one” signifies the realization of this non-duality / Union, where the distinction between perceiver and perceived dissolves [U3S / UGM] in the stainless, ineffable reality of the Dharmadhātu, marking the ultimate union characteristic of buddhahood.
58. As for knowing all among the childish,
The diversity among the noble,
And the great and mighty, infinite in time—
What’s the cause of time in eons?
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58. For the immature it renders total knowledge,
For noble ones affords variety,
To the mighty gods it grants long life,
It is the cause for life spanning kalpas’ long march.
This verse (58) explores the Dharmadhātu’s role as the Cause [G] of all levels of realization and existence [M] [UGM]. For the “childish” (ordinary beings), it provides total knowledge to overcome ignorance; for the “noble” (bodhisattvas), it manifests diverse qualities [M] across the bhūmis; and for the “great and mighty” (Buddhas) [G] [UGM], it sustains their infinite presence across eons. The rhetorical question underscores that the Dharmadhātu is the timeless, unchanging Cause / Ground / Basis / Source [G] behind these Manifestations [M] [UGM], enabling the progression of beings through various spiritual stages.
59. For sustaining the duration,
During eons truly infinite,
Of [all] beings’ outer realms
And for creatures’ life-force to remain
This is what’s the inexhaustive cause.
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59. It is that which guards the outer realm of beings,
And preserves their lives as well through countless kalpas,
It is that which makes it possible for life
To persevere within all living beings;
This verse (59) elaborates on the Dharmadhātu as the inexhaustible Cause / Ground / Basis / Source [G] that sustains the existence of beings’ outer realms (physical worlds) and their inner life-force across infinite eons (Manifestations) [M] [UGM].
Despite the impermanence of phenomena [M], the Dharmadhātu remains the unchanging, stainless Ground [G] that supports all existence [M], ensuring the continuity of saṃsāric and enlightened realms alike (Manifestations] [M] [UGM].
Its inexhaustible nature underscores its role as the foundation [G] for both cyclic existence and the path to liberation [M] [UGM].
60. In that whose fruition’s inexhaustible,
Through the special trait of nonappearance,
Engage in full for prajñā’s sake.
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60. This the very cause that knows no end;
The results of such a cause are endless too;
When imperceptibility is realized,
Prajñā becomes the condition for nirvāṇa’s dawning.
Verse 60 urges practitioners to fully engage in wisdom (prajñā) to realize the Dharmadhātu, whose fruition — nirvāṇa — is inexhaustible.
The “special trait of nonappearance” refers to the Dharmadhātu’s transcendence (without rejection) of all conceptual extremes, including existence, non-existence, both, and neither, as articulated in the Madhyamaka Middle Way.
By cultivating prajñā, practitioners discern that the Dharmadhātu is neither inherently existent nor utterly non-existent, neither a combination nor a negation of these, aligning with the non-dual reality [U2T].
This realization liberates them from saṃsāra and reveals the boundless potential of enlightenment, where the Dharmadhātu [G]’s empty of inherent existence [T2-GM] ⇐⇒ yet luminous [T1-GM] [U2T-GM] nature sustains infinite enlightened qualities [M] [UGM].
Verse 60 is not solely about “nonappearance” as emptiness [T2-only] but about the Middle Way, which transcends (without rejecting) the four extremes of existence, non-existence, both, and neither. The “special trait of nonappearance” refers to the Dharmadhātu’s freedom from all conceptual extremes, realized through prajñā, which discerns its non-dual nature [U2T].
This realization enables the inexhaustible fruition of nirvāṇa, as the practitioner transcends (without rejection) saṃsāra by understanding the Dharmadhātu as empty [T2-GM] yet luminous [T1-GM], neither existent nor non-existent, neither both nor neither [U2T-GM].
By engaging fully in prajñā, practitioners align with the Middle Way, fulfilling the text’s vision of liberation as the realization of the Dharmadhātu’s boundless potential [UGM].
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Summary: Section V describes the transmutation of the practitioner’s experience from a state obscured by afflictions to one of pure wisdom, revealing the Dharmadhātu as the non-dual reality of nirvāṇa.
Positioned after Section U (Verses 56–60), which emphasizes the progression toward enlightenment through purified awareness and the Middle Way, Section V focuses on realizing the inherent wisdom [T2 / G] within the body/five aggregates [T1 / M], not by separating it [G vs. M] but by recognizing its inseparability from afflictions [T1 / M] in their ultimate emptiness of inherent existence [T2] [U2T / UGM].
The milk-and-water analogy (Verses 62–63) might suggest separation if taken literally, but in context, it illustrates a shift in perception rather than a physical or ontological division.
Wisdom is not extracted from the body/aggregates as if it were a distinct substance [G vs. M];
rather, the practitioner discerns the Dharmadhātu’s presence [G] within the aggregates [M] [UGM],
realizing that afflictions [T1] are empty of inherent existence [T2] and not separate from wisdom [U2T / UGM].
The body/aggregates are the Ground [G]’s manifestations [M] [UGM],
and their apparent affliction [M] is a conventional misperception corrected through prajñā, revealing their ultimate purity as the Dharmadhātu [G] [UGM].
This interpretation avoids dualism [T1 vs. T2, or G vs. M],
aligning with their inseparability [U2T / UGM].
Section V offers a practical yet non-dual approach to liberation, showing that the body/five aggregates [T1 / M] — far from being obstacles — are the very ground for realizing the Dharmadhātu [G / U2T] [UGM].
By reframing “[dualistic] extraction” as [non-dualistic] discernment,
the section underscores the Mahāyāna view that saṃsāra and nirvāṇa are not separate (Verse 2, Section A), and the practitioner’s task is to realize their unity [Non-duality / Uopp] through wisdom, transforming suffering within the aggregates themselves. (i.e. transmuting saṃsāra into nirvāṇa by realising its true nature & dynamic as it is here & now; transcending, without rejecting, all fabricated conditioned conditioning conventional appearances, dualities, triads …)
1. How to Extract Wisdom from the Body, Leaving Afflictions and Ignorance Behind?
Rather than separating wisdom (the pure) from the body/five aggregates (the impure), “extracting wisdom” in Section V (Verses 61–63) involves discerning the Dharmadhātu’s luminous nature [G] within the aggregates [M], realizing their inseparability as the Ground [G] and its manifestations [M] [UGM]. (i.e. seeing the absolute in the relative, and the relative in the absolute; seeing their inseparability / Union [U2T / UGM].)
Afflictions and ignorance are not intrinsic to the aggregates [T2] but adventitious misperceptions [T1] ⇐⇒ empty of inherent existence [T2] [U2T].
Extracting wisdom is not separating it from the body/five aggregates [M] but discerning the Dharmadhātu’s luminous nature [G] within them [M] [UGM] through prajñā.
By realizing the aggregates’ emptiness of inherent existence [T2] ⇐⇒ and interdependence [T1] [U2T], practitioners dissolve the illusory power of afflictions and ignorance, revealing wisdom [T2 / G] as the aggregates [T1 / M]’ true nature [U2T / UGM].
Meditation, ethical practice, and bodhicitta support this non-dual realization, preserving the inseparability of the Ground [G] and its manifestations [M] [UGM].
2. How to Transform (transmute) the Cause of Suffering into the Purity of Nirvāṇa?
Transforming (transmuting) the cause of suffering (afflictions rooted in ignorance) into the purity of nirvāṇa involves realizing the non-dual Unity/Union of the body/five aggregates [M] and the Dharmadhātu [G] [UGM],
recognizing that saṃsāra and nirvāṇa are inseparable [Non-duality / Uopp].
The aggregates, conventionally afflicted [M], are ultimately the Dharmadhātu [G] [UGM],
and their transformation (transmutation) occurs through a shift in perception,
not by separating wisdom from them [T1 vs T2, or G vs. M].
Transforming suffering into nirvāṇa involves realizing the non-dual unity of the body/five aggregates [M] and the Dharmadhātu [G] [UGM] through prajñā, recognizing afflictions [T1] ⇐⇒ as empty of inherent existence [T2] [U2T], and the aggregates [M] as the Ground [G]’s manifestations [UGM].
Meditation, the pāramitās, and bodhicitta (upāya) [T1] helps prajñā [T2] to purify perception, dissolving ignorance’s illusory power and revealing the aggregates’ inherent purity as nirvāṇa.
This alchemy occurs within the aggregates [M], preserving their inseparability from the Dharmadhātu [G] [UGM], aligning with the Middle Way [U2T].
61. Don’t think enlightenment is far away,
And don’t conceive it as close by (it is beyond all dualities).
With the sixfold objects not appearing (as existing inherently),
It’s awareness of reality just as it is (directly perceiving reality as it is).
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61. Enlightenment should not be thought far off
Nor should it be considered close at hand;
When objects, six in kind, do not appear [inherently],
The genuine is known just as it is.
This verse establishes that enlightenment — the realization of the Dharmadhātu / true nature of reality as it is / [U2T] — is neither distant nor near, as it is the inherent nature ]G] of the body/five aggregates [M] [UGM], obscured by the sixfold objects (sensory phenomena).
The “nonappearance” of these objects refers to their emptiness of inherent existence [T2], realized through prajñā, which reveals the non-dual reality of the Dharmadhātu [G] within the aggregates [M] [UGM].
This awareness transforms (transmutes) the perception of the aggregates from afflicted to pure, without separating wisdom from them, as the Ground [G] and its manifestations [M] are inseparable [UGM].
62. Just as from a mix of milk and water
That is present in a vessel,
Geese just sip the milk but not the water,
Which remains just as it is.
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62. Just as milk and water mixed together
Are present in the very same container
But a crane would drink the milk and not the water,
The case of transformation is like this:
The milk-and-water analogy illustrates discerning the Dharmadhātu [G]’s luminous wisdom within the body/five aggregates [M] [UGM], which are mixed with afflictions (ignorance).
Geese sipping milk represent the practitioner’s prajñā, which focuses on wisdom without reifying afflictions, realizing their emptiness of inherent existence [T2] [U2T].
This discernment does not separate wisdom from the aggregates but reveals their inherent purity as the Dharmadhātu, transforming the perception of suffering without altering the Ground [G]’s unity/union with its manifestations [M] [UGM].
63. Just so, being covered by afflictions,
Wisdom dwells within this body, one [with them].
But yogins just extract the wisdom
And leave the ignorance behind.
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63. There is primordial awareness, there are covering afflictions,
Where both are found together in one body (5-aggregates).
But the primordial awareness is what yogis [and yoginis] choose to take
And leave the ignorance behind.
This verse clarifies that wisdom (prajñā/Dharmadhātu) [G] is inherent in the body/five aggregates [M], “one [with]” afflictions, indicating their conventional unity/union [UGM].
Yogins “extract” wisdom by realizing its non-dual nature through prajñā, perceiving afflictions as empty of inherent existence [T2] and thus non-obstructive.
This process does not separate wisdom from the aggregates [G vs. M] but transforms their perception, revealing the Dharmadhātu [G]’s purity within the body [M] [UGM], leaving ignorance’s illusory power behind while preserving the inseparability of Ground and manifestations [UGM / U2T-GM].
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Summary: These verses address the root of saṃsāra: clinging to notions of “self” and “mine / not-the-self,” which perpetuate the illusion of external phenomena.
By realizing the twofold selflessness (inseparable from appearances) (of self and not-self / dharmas),
practitioners destroy (without rejecting) the seeds of cyclic existence (karmic cycle).
The Dharmadhātu is presented as the ground [G] for buddhahood, nirvāṇa, purity, and permanence [M] [UGM], yet it transcends (without rejecting) the dualistic thinking of the immature, who perceive the opposition self and non-self (other than self).
Yogins are encouraged to rest in
the non-duality of these opposites [Uopp / U2T-opp]
(without grasping at non-duality / oneness),
aligning with the ultimate reality [U2T / UGM].
Section W focuses on overcoming the fundamental delusions that perpetuate saṃsāra, particularly the clinging to notions of self and mine (not-the-self), which give rise to the illusion of inherent existence.
Positioned after Section V (Verses 61–63), which emphasizes the non-dual transmutation of the body/five aggregates to reveal the Dharmadhātu,
Section W delves into the philosophical and practical process of realizing the twofold selflessness (of self and phenomena) to eradicate the seeds of cyclic existence (without rejecting saṃsāra).
The section underscores the Dharmadhātu as the non-dual ground [UGM] of buddhahood, nirvāṇa, purity, and permanence [M], transcending the dualistic perceptions of the “childish” (ignorant beings).
By resting in the non-duality of the Dharmadhātu [UGM], practitioners align with the Middle Way, free from extremes (e.g., existence, non-existence, both, neither), as articulated in earlier sections (e.g., Verse 60, Section U; Verse 33, Section O).
The dualities addressed in Section W are central to Nāgārjuna’s Madhyamaka, which critiques reified concepts to reveal the emptiness of inherent existence [T2] ⇐⇒ and interdependence [T1] of all phenomena [U2T].
Section W primarily addresses the dualities of self and mine, self and non-self, and inside and outside, with subject and object and saṃsāra and nirvāṇa implicitly present.
These dualities stem from ignorance’s reification of self and phenomena, perpetuating saṃsāra.
Realizing the twofold selflessness [U2T] and abiding in the Dharmadhātu’s non-duality [UGM] transcends these distinctions, aligning with the Middle Way free from all extremes and middle, with nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / subtract / no-do / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively if it helps on the path.
64. As long as we still cling to “self” and “mine,”
We will conceive of outer [things] through this.
But once we see the double lack of self (emptiness of self and phenomena),
The seeds of our existence find their end.
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64. For as long as “I” and “mine” are held to exist
And the outside is imagined as well;
When both forms of selflessness are seen
The seed of existence is destroyed;
This verse (64) identifies the dualistic clinging to “I” (self) and “mine” (other / not-self) (possessions or phenomena associated with self) as the root of saṃsāra, perpetuating the illusion of an external “outside” (other / not-the-self).
This clinging arises from ignorance, reifying the self and phenomena as inherently existent.
By realizing the twofold selflessness [T2] — the absence of inherent self in both persons (“I”) and phenomena (“mine”/outside) — the practitioner destroys the “seed of existence,” the karmic causes of cyclic rebirth.
This realization aligns with the Dharmadhātu’s non-dual nature [U2T],
transcending (without rejecting) dualistic perceptions and liberating the practitioner from saṃsāra.
65. Since it is the ground for buddhahood, nirvāṇa,
Purity, permanence, and virtue too,
And because the childish think of two,
In the yoga of their non-duality, please rest.
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65. The Dharmadhātu [U2T] is the ground
For Buddhahood, nirvāṇa, purity, and permanence;
The immature impute the two kinds of self (of persons and phenomena),
And yogis [and yoginis] abide without these two.
This verse (65) presents the Dharmadhātu as the non-dual ground of enlightenment, characterized by buddhahood, nirvāṇa, purity, and permanence, free from dualistic distinctions.
The “immature” (ignorant beings) cling to the two kinds of self (self of persons and phenomena), perpetuating saṃsāra through dualistic imputation.
In contrast, yogins abide in the non-dual reality of the Dharmadhātu [UGM], transcending these dualities by realizing their interdependence [T1] ⇐⇒ and emptiness of inherent existence [T2], one aspect/truth implies the other [U2T].
This non-dual abiding (abiding without abiding) is the culmination of overcoming the illusions identified in Verse 64, aligning with the Middle Way.
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Summary: Section X describes the practical engagement of the six pāramitās (generosity, ethics, patience, diligence, meditative concentration, wisdom) and four additional qualities
(Union of prajñā with adapted skillful means (upāya), pure aspiration prayers, mastery of strengths, wisdom)
as the bodhisattva’s path to reveal the Dharmadhātu’s inherent, stainless qualities.
Following Section W (Verses 64–65), which focuses on transcending dualistic illusions of self and mine through selflessness,
Section X highlights how virtuous practices [T1] ⇐⇒ and wisdom [T2] ⇐⇒ work synergistically [U2T] to dispel obscurations, allowing the Dharmadhātu — already complete and unchanging — to manifest clearly within the practitioner’s experience.
From the conventional perspective, these practices appear as adapted skillful means (upaya) that purify afflictions and benefit beings [T1] ⇐⇒ from the ultimate perspective, they reveal the Dharmadhātu’s ever-present reality, embodying the Union of the Two Truths [U2T].
The text’s language of “unfold” or “flourish” (Verses 66–68) is a conventional expression [T1], not implying that the Dharmadhātu itself evolves but that its qualities become apparent as obscurations are transcended (without rejecting them completely, just transmuting them), akin to clearing clouds to reveal the sun (Verse 18, Section H).
Section X, titled The Six Pāramitās and the Manifestation of the Dharmadhātu’s Qualities (Verses 66–68), is about the Union of the Two Truths in action, combining virtuous adapted skillful means (pāramitās, prayers, strengths [T1]) ⇐⇒ with wisdom (prajñā) ⇐⇒ realizing the Union of the Two Truths [U2T], not emptiness alone [T2-only].
This synergy reveals the Dharmadhātu’s inherent, unchanging qualities by dispelling obscurations. The section embodies Nāgārjuna’s non-dual Middle Way, uniting compassionate action [T1] ⇐⇒ with wisdom [T2] [U2T-in-action: non-dual realization to manifest the Dharmadhātu’s complete reality [UGM].
66. (I) Generosity’s multiple hardships,
(II) Ethics gathering beings’ good, and
(III) Patience benefitting beings—
Through these three, the dhātu blooms.
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66. In giving one endures a range of hardships,
And ethics gathers in the benefit of beings,
Through patience one performs the good of all,
These three will cause the potential to unfold.
This verse (66) highlights the first three pāramitās — generosity (dāna), ethics (śīla), and patience (kṣānti) — as virtuous practices that purify afflictions, revealing the Dharmadhātu’s inherent qualities [M] [UGM].
(I) Generosity counters greed through selfless giving,
(II) ethics promotes harmonious actions benefiting beings, and
(III) patience fosters compassionate responses to adversity.
These adapted skillful means (upāya) [T1] ⇐⇒ performed with an implicit understanding of the Union of the Two Truths [U2T], dispel obscurations, allowing the Dharmadhātu [G]’s stainless nature to manifest [M] clearly in the practitioner’s experience, without suggesting it evolves or requires perfection.
Those adapted skillful means are efficient at helping to transcend (without rejecting) obscurations because they are more in accord with reality as it is [U2T / UGM] that the usual impure actions.
67. (IV) Enthusiastic vigor for all dharmas,
Mind that enters (V) meditative poise,
(VI) Prajñā (wisdom) as your permanent resort—
These too make enlightenment unfold.
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67. Through being diligent in all the teachings
And steeping mind in meditative samadhi,
Through thorough reliance on prajñā,
Enlightenment will grow and flourish.
This verse presents the next three pāramitās — diligence (vīrya), meditative concentration (dhyāna), and wisdom (prajñā) — as practices that dispel obscurations, revealing the Dharmadhātu’s [G] enlightened qualities [M] [YGM].
(IV) Diligence sustains effort in Dharma practice,
(V) meditative concentration stabilizes the mind, and
(VI) prajñā discerns the inseparable interdependence [T1] ⇐⇒ and emptiness of phenomena [T2] [U2T].
These practices, uniting adapted skillful means (upāya) [T1] ⇐⇒ with wisdom (prajñā) [T2], more in accord with reality as it is, allow the Dharmadhātu’s [G] inherent clarity to manifest [M] [UGM],
without implying that it grows or requires perfection, as enlightenment is the realization of its ever-present reality [U2T / UGM].
68. Prajñā that is joined with means (upāya),
Aspiration prayers very pure,
A firm stand in power, wisdom too—
These four dharmas make the dhātu flourish.
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68. Prajñā endowed with skillful means (upāya),
Prayers of aspiration that purify,
The mastery of strengths, and thereby wisdom,
These four will cause the potential to unfold.
This verse introduces four qualities — prajñā endowed with adapted skillful means (upāya), pure aspiration prayers, mastery of strengths, and wisdom — that purify obscurations, revealing the Dharmadhātu’s [G] inherent qualities [M] [UGM].
– Wisdom (prajñā) with adapted skillful means (upāya) unites insight [T2] into the Union of the Two Truths ⇐⇒ with compassionate action [T1] [U2T],
– aspiration prayers dedicate efforts to universal liberation, and
– strengths and wisdom manifest enlightened qualities.
These practices, integrating conventional means [T1] ⇐⇒ with ultimate wisdom [T2] [U2T], allow the Dharmadhātu’s [G] stainless nature to shine forth [M] [U2T], without suggesting it evolves or needs perfection.
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Summary: Nāgārjuna underscores the centrality of bodhicitta (the mind of awakening) as the seed for attaining the Dharmakāya.
Rejecting bodhicitta is condemned as harmful, likened to discarding sugarcane seeds while desiring sugar.
By guarding and refining bodhicitta, practitioners give rise to arhats, pratyekabuddhas, and fully enlightened Buddhas.
Spiritual guides protect aspirants like farmers tending seeds, ensuring their progress on the Mahāyāna path toward supreme enlightenment.
69. “To bodhicitta, I pay no homage”—
Saying such is evil speech.
Where there are no bodhisattvas,
There will be no Dharmakāya [UGM]
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69. “Do not commit yourselves to Bodhicitta”;
There are some who speak such dire word.
But were there no bodhisattvas to develop,
The Dharmakāya [UGM] would be out of reach.
70. Some dislike the seeds of sugar cane
But still wish to relish sugar.
Without seeds of sugar cane,
There will be no sugar.
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70. One who throws away the seed of sugarcane
But wants to taste the sweetness its fruit yields
Will, without the seed,
Have no sugar at all.
71. When these seeds of sugar cane
Are well guarded, fostered, and refined,
Molassis, sugar, candy too
Will then come forth from them.
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71. When someone values seed from sugarcane,
Maintains them well, and works to make them grow,
A crop of sweetest sugar can be harvested.
And just as what has come about like this,
72. With bodhicitta, it is just the same:
When it’s guarded, fostered, and refined,
Arhats, conditioned realizers, Buddhas too
Will then arise and spring from it.
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72. Through valuing the Bodhicitta fully, (i.e. Aspiring Bodhicitta)
Maintaining it, and working with it well,
The arhats and pratyeka-Buddhas arise
As so the perfectly enlightened Buddhas.
73. Just as farmers guarding
Seeds of rice and others,
Thus, the leaders guard all those
Who’re aspiring to the supreme yāna.
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73. Just as seeds of rice and other plants
Are treated by the farmer with great care,
Aspirants who wish to make the greatest journey
Are treated by their guides with greatest care.
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Dharmadhātu – Pure Reality / Object [U3S-pure]:
The Dharmadhātu is the ultimate reality, the true nature of all phenomena, described as all-pervading, timeless, unborn, unconditioned, unchanging, and unceasing (Verse 8, Section C: “Unarisen is the Dharmadhātu, / And never cease it will. / At all times without afflictions, / Stainless through beginning, middle, end”).
It is the non-dual reality embodying the Union of the Two Truths [U2T] — dependently arisen phenomena [T1] yet empty of inherent existence [T2] (Verse 33, Section O; Verse 60, Section U).
It pervades all beings and phenomena, serving as the ground for enlightenment
(Verse 1, Section A: “Who resides in every sentient being”;
Verse 65, Section W: “The Dharmadhātu is the ground / For Buddhahood, nirvāṇa, purity, and permanence”).
The Dharmadhātu is inconceivable, beyond dualities like self/non-self or subject/object (Verse 24, Section J; Verse 90, Section AC).
Dharmakāya – Pure Consciousness / Subject [U3S-pure]:
The Dharmakāya, or “truth body” of a Buddha, is the ultimate aspect of buddhahood, the realization of the Dharmadhātu’s non-dual reality in the context of a fully enlightened being [U3S].
It is the embodiment of the Dharmadhātu’s qualities — wisdom, purity, and non-duality — when afflictions are completely purified
(Verse 2, Section A: “This very purity is then nirvāṇa. / Likewise, Dharmakāya is just this”;
Verse 88, Section AB: “The transformation, when perfectly completed, / Is given ‘Dharmakāya’ as its name”).
The Dharmakāya is the Buddha’s enlightened state, free from dualistic obscurations, manifesting the Dharmadhātu’s reality (Verse 76, Section Z: “The Dharmakāya’s full and clear”).
74. Just as, on the fourteenth day of waning,
Just a little bit of moon is seen,
Those aspiring to the supreme yāna
Will see a tiny bit of buddhakāya.
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74. Just as on the fourteenth day of waning,
The moon is barely visible at all,
For aspirants who wish to make the greatest journey
The kayas are but barely visible.
75. Just as when the waxing moon
Is seen more in every moment,
Those who’ve entered on the bhūmis,
See its increase step by step.
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75. Just as the moon when it is new
Visibly grows larger bit by bit,
Those who have reached the bhūmis
See the Dharmakāya [UGM] more and more.
76. On the fifteenth day of waxing,
Eventually, the moon is full.
Just so, when the bhūmis’ end is reached,
The Dharmakāya [UGM]'s full and clear.
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76. Just as on the fifteenth day of waxing
The moon has reached completion and is full,
Just so for those who’ve reached the bhūmis’ end point
The Dharmakāya [UGM] shines complete and clear.
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Summary: These verses detail the qualities and significance of the ten bodhisattva bhūmis, from the first (“Joy”) to the tenth (“Cloud of Dharma”). Each bhūmi is characterized by specific achievements, such as realizing thatness, purifying afflictions, radiating wisdom, mastering samādhi, and transcending saṃsāra. The progression involves overcoming increasingly subtle obstacles, guided by the Buddhas, until the practitioner embodies stainless wisdom and perfect awareness, preparing for the final transformation into the Dharmakāya.
In Mahāyāna Buddhism, the Ten Bhumis (Sanskrit: daśabhūmi) are the ten stages of a bodhisattva's journey towards Buddhahood. These "grounds" or "lands" represent progressively deeper levels of spiritual development and purification. Here are the Ten Bhumis:
1. Pramudita (The Very Joyous): The bodhisattva rejoices in realizing a partial aspect of the truth and cultivates the perfection of generosity.
2. Vimala (The Stainless): The bodhisattva is free from all defilements and perfects ethical conduct.
3. Prabhakari (The Luminous): The bodhisattva cultivates the perfection of patience and radiates the light of wisdom.
4. Archismati (The Radiant): The bodhisattva cultivates diligence and wisdom, burning away earthly desires.
5. Sudurjaya (The Difficult to Conquer): The bodhisattva overcomes the illusions of ignorance and perfects meditation (dhyana).
6. Abhimukhi (The Manifest): Supreme wisdom begins to manifest, and the bodhisattva cultivates adapted skillful means (upaya).
7. Durangama (The Far Progressed): The bodhisattva rises above the states of the Two Vehicles (śrāvaka and pratyekabuddha).
8. Achala (The Immovable): The bodhisattva dwells firmly in the truth of the Middle Way and cannot be disturbed.
9. Sadhumati (The Good Intelligence): The bodhisattva preaches the Dharma freely and without restriction.
10. Dharmamegha (The Cloud of Dharma): The bodhisattva benefits all beings with the Dharma, like a cloud showering rain.
77. [Refuge:]
Having generated this mind truly
Through continuous firm aspiration
For the Buddha, dharma, and the saṅgha,
Irreversibility shows time and again.
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77. [Bodhicitta:]
The Bodhicitta, perfectly engendered, (i.e. Engaging mind of Bodhicitta)
Through stable and consistent dedication
To the Buddha, to the dharma, and to the sangha
Does not decrease, and develops more and more.
78. Through the ground of darkness all relinquished
And the ground of brightness firmly seized,
It is ascertained right at this point.
Therefore, it is designated “Joy.” (I)
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78. When the four meaner deeds have been relinquished,
And the four better deeds have been embraced,
Just then is thatness definitely realized.
This is what “the joyful” thoroughly signifies.
79. What’s been tainted through all times
By the stains of passion and so forth
And is pure [now], without stains,
That is called “The Stainless One.” (II)
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79. “The stained” are those whom shifting patterns mark
With the constant stains of desire and the rest;
Whoever has grown free of flaw is pure,
And this is what “the stainless” signifies.
80. Once the afflictions’ web pulls back,
Stainless prajñā brightly shines.
This dispels all boundless darkness,
And thus is The Illuminating. (III)
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80. Once afflictions’ net is rent asunder,
A flawless wisdom shines, and with its light
Purifies all darkness past all limit,
Removing it, and hence “illuminates.”
81. It always gleams with light so pure
And is engulfed by wisdom’s shine,
With [all] bustle being fully dropped.
Hence, this bhūmi’s held to be The Radiant. (IV)
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81. It shines with light that is always pure;
Primordial awareness, which eliminates diversion,
Is steeped in light which shines on every side.
This bhumi hence is known as “radiant.”
82. It triumphs in science, sports, and arts and crafts,
The full variety of samādhi’s range,
And over afflictions very hard to master.
Thus, it is considered Difficult to Master. (V)
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82. Since awareness, feats, and crafts are mastered here,
The range of meditative concentrations themselves,
And kleshas difficult to purify completely have been vanquished,
So “difficult to overcome” is its name.
83. The three kinds of enlightenment,
The gathering of all that’s excellent,
Arising, ceasing too exhausted —
This bhūmi’s held to be The Facing. (VI)
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83. With enlightenment of all three types included,
And everything perfected and complete,
With birth no more, disintegration finished,
This level is “directly manifest.”
84. Since it’s ever playing with a web of light
That’s configurated in a circle
And has crossed saṃsāra’s swampy pond,
This is labeled “Gone Afar.” (VII)
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84. Since the bodhisattvas’ web of brilliant light with its display
Reaches every point in their surroundings,
And since they have crossed saṃsāra’s swampy ocean,
They are called “the ones who reach far.”
85. Being cared for by the Buddhas,
Having entered into wisdom’s ocean,
Being without effort and spontaneous—
By the hordes of māras, it’s Immovable. (VIII)
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85. Definitively guided by the Buddhas,
In contact with primordial awareness’s sea,
Spontaneous and free of any effort,
“Unshaken” by the maras’ echelons.
86. Since those yogins have completed
Their discourses teaching dharma
In all awarenesses discriminating perfectly,
This bhūmi is considered Excellent Insight. (IX)
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86. Since yogis [and yoginis] at this level have perfected
The dialectics used to teach all points
Connected with precise correct awareness,
It takes the name, “select intelligence.”
87. The kāya with this wisdom’s nature,
Which is stainless, equal to the sky,
Holds [the dharma] of the Buddhas.
From it, the “Cloud of Dharma” (X) forms.
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87. The body at this point is made of primordial awareness,
Is equal to an unpolluted sky;
The vigilance afforded by the Buddhas
Forms the “cloud of dharma” everywhere.
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Summary: This section describes the culmination of the path as the attainment of the Dharmakāya, the ultimate reality and essence of buddhahood. It is the complete transformation of the practitioner’s state, where all qualities of the Buddhas are realized, and the fruits of spiritual practice are fully manifested. The Dharmakāya represents the unchanging, stainless Ground of all enlightened qualities, marking the end of the journey through the bhūmis.
88. The abode of buddhadharmas
Fully bears the fruit of practice.
This fundamental change of state
Is called the “Dharmakāya [UGM].”
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88. The ground of the qualities of Buddhas,
The fruits of training fully held in hand,
The transformation, when perfectly completed,
Is given “Dharmakāya [UGM]” as its name.
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Summary: Nāgārjuna emphasizes the inconceivable nature of the Dharmadhātu, which transcends all conceptual frameworks and sensory perception. Unlike saṃsāra’s tendencies, which can be pondered, the Dharmadhātu is beyond speech and sensory grasp, realizable only through direct mental awareness. This section invites practitioners to bow to this ineffable reality, acknowledging its transcendence of all dualities and limitations.
89. Free from latent tendencies, you’re inconceivable.
Saṃsāra’s latent tendencies, they can be conceived.
You’re completely inconceivable —
Through what could you be realized?
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89. Saṃsāra’s tendencies are ponderable,
Freedom from tendencies is not;
You are completely inconceivable.
Who could ever have the power to know you?
90. Beyond the entire sphere of speech,
Outside the range of any senses,
To be realized by mental knowing —
I bow to and praise whatever’s suitable.
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90. Beyond the pale of speech entirely,
And not an object senses’ powers grasp,
Realizing you takes the mind’s awareness.
I bow in praise of all that you embrace.
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Summary: This section celebrates the attainment of buddhahood, where practitioners, having purified their minds, transcend saṃsāra and abide in the pure state of the Dharmakāya. Seated on a lotus throne, surrounded by billions of lotuses, Buddhas [G] radiate the ten powers and fearlessness, manifesting inconceivable qualities [M] [UGM]. Out of great compassion, they effortlessly emit light rays to guide ignorant beings, opening the gates of liberation and fulfilling their welfare through adapted skillful means (upaya).
91. In this manner of gradual engagement,
The highly renowned children of the Buddhas,
Through the wisdom of the cloud of dharma,
See phenomena’s [T1] empty nature [T2] [U2T].
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91. The illustrious heirs of the Buddhas,
By following the path step by step,
With the primordial awareness that attends the “cloud of dharma,” (i.e. The tenth bhumi.)
Can see emptiness, the pure mode of being.
92. Once their minds are cleansed completely [by wisdom],
They have gone beyond saṃsāra’s depths.
They rest calmly on a throne,
Whose nature is a giant lotus.
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92. As soon as mind has utterly been cleansed,
Saṃsāra’s caged confinement broken through,
These will then assume their rightful place,
Upon a wondrous lotus flower seat,
93. Everywhere they are surrounded
By lotuses that number billions,
In their many jeweled petals’ light,
And with anthers of enthralling beauty.
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93. Utterly surrounded on all sides
By lotus flowers, many tens of millions,
Each endowed with tantalizing anthers,
Their leaves alight with many precious gems.
94. They overflow with tenfold power,
Immersed within their fearlessness,
Never straying from the inconceivable
Buddhadharmas without reference point.
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94. The Buddhas with ten powers are replete.
Their fearlessness sets others’ minds at ease.
Their qualities [M] are inconceivable.
From simplicity’s domain they never fall.
Verse 94 appears in Section AD (Verses 91–98), which describes the result of buddhahood, where fully enlightened beings (Buddhas) manifest the Dharmadhātu’s [G] qualities [M], radiating compassion to liberate sentient beings. The verse portrays Buddhas as endowed with the ten powers, fearlessness, and unwavering connection to the Buddhadharmas, which are inconceivable and without reference point. This section follows the culmination of the bodhisattva path (Section AA, Verses 77–87) and the realization of the Dharmakāya (Section AB, Verse 88), emphasizing the non-dual manifestation [M] of the Dharmadhātu [G] in buddhahood [UGM] (Verse 101, Section AE). The term Buddhadharmas must be understood in this context, reflecting the non-dual, inconceivable nature of the Dharmadhātu [U2T].
In the context of Verse 94, Buddhadharmas (literally “Buddha-qualities” or “attributes of the Buddha”) refer to the enlightened qualities, activities [M], and realizations of a Buddha that manifest the Dharmadhātu’s non-dual nature [UGM] in the state of buddhahood. These are not reified attributes or fixed essences but the dynamic, inconceivable expressions of the Dharmadhātu/Dharmakāya, free from dualistic reference points (e.g., self/other, existence/non-existence). The term encompasses the perfected qualities, wisdom, and compassionate activities [M] of a Buddha, which are inseparable from the Dharmadhātu’s [G] purity, permanence, equality, completeness, luminosity, non-duality, and inconceivability (as outlined in the response to the previous question on Dharmadhātu qualities). (see Question #2)
Concl: In Verse 94, Buddhadharmas refer to the enlightened qualities, wisdom, and compassionate activities [M] of a Buddha, manifesting the Dharmadhātu’s non-dual nature [G] [UGM] in the state of buddhahood. They include wisdom (prajñā), the ten powers, fearlessness, compassionate actions, and the perfections of the pāramitās, all of which are inconceivable and without reference point, transcending dualities like self/non-self or subject/object (Verse 24, Section J; Verse 60, Section U). As expressions [M] of the Dharmadhātu/Dharmakāya [M] [UGM], Buddhadharmas are not reified essences but dynamic manifestations of its inherent qualities — purity, permanence, equality, completeness, luminosity, non-duality, and inconceivability—revealed without alteration (Verse 8, Section C). They align with the view of Buddha-nature as affirming the non-dual, perfect nature of beings, countering excessive emptiness by emphasizing the Union of the Two Truths [U2T]’s positive expression in buddhahood, without implying evolution or reification.
In short, they are acting in perfect accord with the ultimate realization of the true nature of Reality as it is. Yes, exactly. In Verse 94 of Nagarjuna's Praise to the Dharmadhātu, the Buddhadharmas — the enlightened qualities, wisdom, and compassionate activities of a Buddha — reflect their perfect accord with the ultimate realization of the true nature of Reality as it is, the Dharmadhātu, which is the inconceivable Union of the Two Truths [U2T]. These qualities, described as inconceivable and without reference point, manifest the Dharmadhātu’s inherent purity, permanence, equality, completeness, luminosity, and non-duality (Verse 8, Section C; Verse 65, Section W) through actions like the ten powers and fearlessness, without reification or deviation from the non-dual Middle Way (Verse 60, Section U). Buddhas, never straying from these Buddhadharmas, embody the Dharmadhātu’s reality, acting compassionately [T1] ⇐⇒ while fully realizing its emptiness of inherent existence [T2] [U2T] (Verse 101, Section AE).
95. Through all their actions of outstanding conduct,
Their merit and their wisdom are complete —
This full moon’s surrounded everywhere
By the stars that are its retinue.
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95. Through excellently practicing all paths,
They’ve gathered merit, garnered wisdom full.
So they are like the harvest moon on high
Surrounded by its court, the clustered stars.
96. In the sun that is the Buddhas’ hands,
Stainless jewels shine their light.
Through empowering their eldest children,
They bestow empowerment on them.
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96. With a hand like the sun,
Buddha holds a flawless gem with light ablaze.
With this the Enlightened One empowers the most senior heirs,
This abhisheka greatest of them all.
97. Abiding in this yoga that’s so great,
With divine eyes, they behold
Worldly beings debased by ignorance,
Distraught and terrified by suffering.
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97. The mighty yogis [and yoginis] living on this plane
Look with god-like eyes on worldly beings,
Inferior because of mental blindness,
Whom suffering can frighten and distract.
98. From their bodies, without effort,
Light rays are beaming forth,
And open wide the gates for those
Who are engulfed in ignorance’s gloom.
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98. And having seen them, light rays from their bodies
Shine, without the slightest strain at all,
And open up what gates there are for all
Who wander in their own confusion’s dark.
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Summary: The final section contrasts the Mahāyāna understanding of nirvāṇa with lesser vehicles. Unlike the nirvāṇa with or without remainder, true nirvāṇa is the mind free from all stains, realized through royal bodhicitta. The Dharmadhātu, as the essence of all beings, is insubstantial [T2-GM] ⇐⇒ yet the source of wisdom’s sea, fulfilling beings’ needs like variegated jewels [T1-GM] [U2T-GM]. This underscores the Mahāyāna’s ultimate goal of universal liberation through the stainless Dharmakāya.
99. It’s held that those in the nirvāṇa with remainder
Into the nirvāṇa without remainder pass.
But here, the actual nirvāṇa
Is mind that’s free from any stain.
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99. Those who have reached nirvāṇa with remainder
Believe they have reached nirvāṇa that’s without;
The nirvāṇa that is reached in this tradition
Is a freeing of the mind of any flaw.
100. The nonbeing of all beings [U2T]—
This nature is its sphere.
The mighty bodhicitta seeing it
Is fully stainless Dharmakāya [UGM].
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100. Sentient beings’ essence free of substance [U2T]
Is the sphere that is encountered on this plane.
Seeing this is the royal Bodhicitta,
The Dharmakāya [UGM] free of every flaw.
101. In the stainless Dharmakāya [UGM],
The sea of wisdom finds its place.
Like with variegated jewels,
Beings’ welfare is fulfilled from it [U2T].
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101. When the Dharmakāya [UGM] is seen in all its purity
This is transformation, wisdom’s sea,
And from its depths a wealth of precious jewels
Fulfill beings’ needs as they have always wished.
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This completes In Praise of Dharmadhātu composed by the great Ācārya Nāgārjuna. It was translated by the Indian Upādhyāya Kṛṣṇa Paṇḍita and the [Tibetan] translator Tsültrim Gyalwa.
Translated into English by Karl Brunnholz, extracted from Snow Lion Publications, 2007, ISBN 978-1559392860
https://shantidevanyc.org/wp-content/uploads/2021/12/In-Praise-of-Dharmadhātu.pdf
Nāgārjuna, In Praise Of Dharmadhātu With Commentary Of Third Karmapa Karl Brunnholzl
https://archive.org/details/NāgārjunainpraiseofDharmadhātuwithcommentaryofthirdkarmapakarlbrunnholzl_799_b
“Hymn to the inconceivable true nature of Reality as it is,
Ground, Dharmadhātu, Buddha-nature, Dharmakaya,
Union of the Two Truths [U2T].”
Nāgārjuna’s Praise to the Dharmadhātu offers a profound celebration of the Dharmadhātu, the all-pervading, timeless, unborn, unconditioned, unchanging, and unceasing true nature of Reality, embodying the inconceivable Union of the Two Truths [U2T] — the non-dual unity of dependently arisen phenomena [T1] ⇐⇒ and their emptiness of inherent existence [T2].
Through evocative analogies (Sections B–I, L) and a structured path of practice (Sections X, Y, AA), Nāgārjuna reveals that this stainless reality resides within all sentient beings as their Buddha-nature, not a reified essence but a conventional designation for the Dharmadhātu’s inherent potential (Verses 1, 37).
Obscured by adventitious afflictions like ignorance, desire, and hatred (unfortunate conditioning / karma) (Sections H, S), the Dharmadhātu [G] is neither distant nor near (Verse 61, Section V), requiring only the dispelling of delusions through prajñā (wisdom of realizing their true nature) to manifest its qualities as the Dharmakāya [M], the Buddha’s enlightened realization [M] [UGM] (Verses 2, 88).
The text’s philosophical core is the Middle Way, transcending (without rejecting) dualistic extremes — ex. existence, non-existence, both, neither (Verses 33, 60) — and dismantling (without rejecting) illusions of self and mine (or self and other-than-self) (Section W, Verses 64–65).
Prajñā, realizing the Union of the Two Truths [U2T], discerns the non-dual unity (Union) of conventional practices [T1] ⇐⇒ and ultimate reality [T2] [U2T], never isolating emptiness as a superior/ultimate truth [T2-only] (Verse 26, Section K; Section X, Verses 66–68).
Through the six pāramitās and additional qualities like bodhicitta (Sections X, Y), practitioners engage in virtuous adapted skillful means (upāya), uniting compassionate action [T1] ⇐⇒ with wisdom’s insight [T2] [U2T] to reveal the Dharmadhātu’s [G] inherent qualities [M] (i.e. acting in accord with reality) without implying its evolution (Verse 8, Section C). This process transforms the perception of the body/five aggregates [M], revealing them as the Dharmadhātu [G] itself [M] [UGM] (i.e. the true nature of reality as it is), not separate from it (Section V, Verses 61–63; Section Q, Verses 37–45).
The culmination is buddhahood, where the Dharmakāya manifests the Dharmadhātu’s non-dual reality [UGM], radiating compassion to liberate beings [M] (Sections AB, AD, AE). Nāgārjuna’s vision is one of hope and practice: the Dharmadhātu, complete and unchanging, is ever-present, and through the non-dual path of adapted skillful means (upāya) [T1] ⇐⇒ and wisdom (prajñā) [T2] [U2T], practitioners can manifest its enlightened qualities [M] (i.e. acting in accord with reality [U2T / UGM]), transcending saṃsāra to realize nirvāṇa within the same reality [Non-duality / Uopp] (Verse 99, Section AE).
This praise not only elucidates the Dharmadhātu’s inconceivable nature but also offers a practical roadmap for its realization, inspiring all beings to awaken to their true nature as the non-dual Union of the Two Truths.
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Expanded Conclusion: The Non-dual Vision of Nagarjuna’s Praise to the Dharmadhātu
Nagarjuna’s Praise to the Dharmadhātu is a profound hymn to the Dharmadhātu, the all-pervading, timeless, unborn, unconditioned, unchanging, unceasing true nature of Reality as it is, embodying the inconceivable Union of the Two Truths [U2T] — the non-dual unity of dependently arisen phenomena [T1] ⇐⇒ and their emptiness of inherent existence [T2] (Verse 8, Section C; Verse 33, Section O).
Through vivid analogies (Sections B–I, L) and a practical path of realization (Sections X, Y, AA), Nagarjuna reveals that this stainless reality resides within all sentient beings, not as a reified essence but as their Buddha-nature, an adapted skillful means (upāya) to affirm their primordially equal, pure, perfect, complete, and divine nature, beyond all dualities (Verse 1, Section A; Verse 37, Section Q). Far from introducing a substantial self, Buddha-nature counters an overemphasis on emptiness [T2-only] by pointing to the non-dual unity of saṃsāra and nirvāṇa [Uopp], transcending (without rejecting) dualities — not many, not one, not both, not neither (Verse 60, Section U; Verse 24, Section J).
This vision redefines awakening as the direct realization of the true nature and dynamic of all phenomena as they are here and now [U2T], requiring no absolute acceptance, rejection, or change, only conventional engagement to dispel temporary obscurations (Verse 61, Section V).
The Dharmadhātu, as the Ground of all existence, pervades beings and phenomena, obscured by adventitious afflictions such as ignorance, desire, and hatred (Sections H, S; Verse 27, Section L). Yet, it is neither distant nor near, neither to be sought nor abandoned, as it is the non-dual reality underlying both saṃsāra and nirvāṇa (Verse 49, Section S: “Enlightenment is neither far nor near”).
Nagarjuna’s introduction of Buddha-nature (Verse 1, Section A; Verse 63, Section V) serves as an antidote to excessive focus on emptiness, affirming that all beings share the same divine, non-dual nature — equal, pure, perfect and complete, beyond fragmentation or singularity (Verse 65, Section W: “The Dharmadhātu is the ground / For Buddhahood, nirvāṇa, purity, and permanence”). This is not a reified essence but a conventional designation [T1] within the Union of the Two Truths [U2T], pointing to the Dharmadhātu’s [G] inherent qualities [M] that shine forth when obscurations are dispelled [UGM], without altering its unchanging reality (Verse 8, Section C: “Stainless through beginning, middle, end”).
(i.e. Those pure manifestations [M] are always shining forth from the Ground / Reality-as-it-is [G]; but with ignorance and obscurations they are seen as impure dualistic manifestations. Awakening is directly realizing the inconceivable Union of the Two Truths [U2T / U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the three kayas [U3K / U2T-3K].)
Awakening, in this framework, is not a dualistic escape from saṃsāra to an idealized nirvāṇa, nor a process of dualistic changing, improving, or purifying phenomena in absolute terms (Verse 99, Section AE: “The nirvāṇa that is reached in this tradition / Is a freeing of the mind of any flaw”).
Instead, it is the direct realization of the true nature and dynamic of the body, speech, and mind — our five aggregates — as they are [M], already the Dharmadhātu [G] [UGM] (Section V, Verses 61–63; Section Q, Verses 37–45).
This realization transcends the dualistic conceptual mind [T2] ⇐⇒ without rejecting it [T1] [U2T], as the conventional mind [T1 / M] is itself empty of inherent existence [T2] and inseparable from the Dharmadhātu [U2T / UGM] (Verse 46, Section R: “When there is self-awareness, there is suchness”).
Practices like the six pāramitās (Section X, Verses 66–68) and bodhicitta (Section Y, Verses 69–73) are adapted skillful means (upāya) [T1], engaged conventionally, relatively, and temporarily to purify obscurations — not to change the Dharmadhātu [G] but to reveal its inherent qualities [M] [UGM] (i.e. to act in accord with reality / Dharmadhātu / Union of the Two Truths [U2T], ex. Union of compassion and wisdom).
Generosity, ethics, patience, diligence, meditation, and prajñā, united with aspiration prayers and strengths, manifest the Dharmadhātu’s [G] luminosity [M] [UGM] (i.e. they are more in accord with reality / Dharmadhātu / Union of the Two Truths [U2T], ex. Union of compassion and wisdom) by dissolving (without rejection) afflictions like clouds obscuring the sun (i.e. they are not based on ignorance, desire, hate …) (Verse 18, Section H), without implying its evolution or perfection (Verse 23, Section I: “Primordial awareness … free of any flaw (i.e. realizing that there is no flaw in emptiness)”).
Prajñā, the wisdom realizing the Union of the Two Truths [U2T], is central to this non-dual path, discerning the inseparability of conventional phenomena [T1] ⇐⇒ and their emptiness of inherent existence [T2] [U2T], never isolating emptiness [T2-only] (Verse 26, Section K; Verse 68, Section X: “Prajna endowed with adapted skillful means (upaya)”). By realizing that phenomena — our body, speech, mind, and all experiences — are dependently arisen [T1] ⇐⇒ yet empty of inherent existence [T2] [U2T], practitioners transcend (without rejecting) dualistic extremes — existence, non-existence, both, neither (Verse 33, Section O; Verse 60, Section U).
This transcendence [T2] does not negate the conventional world [T2] [U2T] but engages it compassionately (acting without acting) [U2T] ⇐⇒ as the twofold selflessness of persons and phenomena [T2] [U2T] (Section W, Verses 64–65) ⇐⇒ reveals that nothing needs absolute acceptance, rejection, or change [Middle Way].
The text’s analogies — milk and water (Section V, Verses 62–63), sapphire in ore (Section D, Verses 9–10) — illustrate that "purification is a shift in perception", discerning the Dharmadhātu’s [G] qualities within the aggregates as they are [M] [UGM], not altering their true nature [U2T].
(i.e. Everything is primordially interconnected, equal, pure, perfect, complete, divine, ‘One’ in the non-dual sense: not many, not one, not both, not neither; there is 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. It is just a matter of realizing that. Everything is pure manifestations of the Ground, or reality-as-it-is.)
The culmination of this path is the Dharmakāya, the Buddha’s enlightened realization of the Dharmadhātu (the true nature of reality as it is), where all obscurations are dispelled, and its non-dual qualities [M] radiate effortlessly to benefit all beings (acting in accord with reality as it is, ex. Union of self and others [Uopp / U2T]) (Verse 88, Section AB; Verse 101, Section AE).
Yet, the Dharmakāya is not a separate state but the Dharmadhātu’s manifestation in buddhahood, identical in essence, differing only in context — universal Ground [G] versus enlightened expression (manifestations) [M] [UGM] (Verse 2, Section A: “Likewise, Dharmakāya is just this”).
This underscores that nirvāṇa is not an escape but the realization of saṃsāra’s true nature, as the same aggregates, when perceived without delusion, are the Buddha’s qualities (i.e. Everything is purified simply by realizing its true nature & dynamic as it is here & now [U2T / Uopp / U3S / UGM / U3K]; then it stops being the cause of more conditioning / karma and suffering.) (Verse 37, Section Q: “The very same when freed of states afflicted / As ‘Buddhas’ are revered”).
Nagarjuna’s text is a call to awaken to this non-dual reality, not by seeking something new or rejecting what is, but by directly realizing the Dharmadhātu’s [G] presence here and now [M] [UGM] (Verse 61, Section V:
“It’s awareness of reality just as it is”).
The Buddha-nature, as an adapted skillful means (upāya), counters nihilistic interpretations of emptiness by affirming the divine, non-dual unity of all beings, encouraging practitioners to trust in their inherent completeness (Verse 1, Section A).
The path — through prajñā, bodhicitta, and the other pāramitās — engages the conventional world with compassion [T1], guided by the Union of the Two Truths [U2T], to reveal the Dharmadhātu’s qualities [M] [UGM] without reifying them as an essence [T2-GM] [U2T-GM] (i.e. realizing the true nature of reality as it is [U2T] permits to act more and more in accord with reality as it is (ex. Union of compassion and wisdom), thus making less mistakes, creating less bad conditioning / karma and suffering for self and others) (Verse 90, Section AC: “Beyond the pale of speech entirely”).
This vision is profoundly liberating: there is nothing to change in absolute terms, only the illusion of separation to transcend (without completely rejecting dualities), as the Dharmadhātu, our true nature, is already perfect, equal, and one in the non-dual sense.
In its poetic and philosophical depth, Praise to the Dharmadhātu offers a roadmap for practitioners to realize this truth, uniting the practical and the profound. It inspires all beings to awaken to their non-dual nature, not by escaping saṃsāra but by seeing it as the Dharmadhātu’s dynamic expression [UGM], transcending [T2] (without rejecting) dualistic concepts while compassionately engaging the world [T1] [U2T].
Through this realization, the text fulfills its purpose: to praise the inconceivable Dharmadhātu, guiding sentient beings to manifest its timeless qualities as Buddhas, radiant with wisdom and compassion for the benefit of all (Verse 101, Section AE: “The Dharmakāya free of every flaw”).