Exposition of Bodhicitta
(Nāgārjuna's Bodhicaryāvatāra) (112 verses)
“Beneath the vast canopy of existence, where dreams weave the tapestry of samsāra, Nāgārjuna’s Bodhicaryāvatāra beckons like a gentle star, guiding hearts toward the radiant path of bodhicitta. In its verses, compassion blooms like a lotus in the mud of illusion, and wisdom whispers of emptiness, a boundless space where all beings find freedom. This analysis invites you to wander through its profound teachings, where the dance of interdependence and the stillness of emptiness (śūnyatā) unite, offering a map to awaken the mind and embrace the journey to liberation for all.”
Last update: August 26, 2025
Nāgārjuna’s Bodhicaryāvatāra (Exposition of Bodhicitta), a seminal text of Mahāyāna Buddhism, is a profound and enduring guide to the path of the Bodhisattva, blending the philosophical depth of Madhyamaka with the practical and compassionate ethos of bodhicitta — the mind of enlightenment aimed at liberating all sentient beings.
[A. View: Union of the Two Truths [U2T] – Dependent Origination [T1] and Emptiness [T2]:]
Comprising 112 verses, this treatise, attributed to the 2nd-century philosopher Nāgārjuna, articulates
the Union of the Two Truths [U2T], the Madhyamaka framework that unifies the conventional truth (saṃvṛti-satya) of dependently originated phenomena (pratītyasamutpāda) [T1] ⇐⇒ with the ultimate truth (paramārtha-satya) of emptiness of inherent existence (śūnyatā) [T2] ⇐⇒ one implying the other [U2T].
[B. Bodhicitta: Union of the Two Bodhicitta: the aspiration [T1] and the direct realization [T2] [U2T]]
Through its eight sections, preceded by a Prologue, the Bodhicaryāvatāra systematically unfolds the dual nature of bodhicitta:
the Union of relative bodhicitta (samvrtitah), the compassionate aspiration to attain Buddhahood for the sake of all beings, based on the interconnection of all beings [T1] ⇐⇒ and absolute bodhicitta (paramarthatah), the wisdom realizing emptiness of inherent existence (śūnyatā) [T2] ⇐⇒ as the non-dual, illusory essence of reality as it is [U2T / Uopp].
[C. Refutation [T2[ of all extreme views, absolutes [T1] [U2T]:]
The text begins with an exhortation to cultivate bodhicitta (Section 1), followed by rigorous refutations of erroneous views — dismantling the tīrthika’s permanent self (no-self) (Section 2), the Śrāvaka’s reified 5-aggregates (skandhas) (no-dharmas) (Section 3), the Yogācāra’s substantialized consciousness (no-consciousness) (Section 4), and the inherent existence of all phenomena (Union of interdependence and emptiness of the three spheres: subject, relation/action, object [U3S / U2T-3S]) through dependent origination (Section 5).
[D. Madhyamaka Reasoning: Tetralemma ⇐⇒ Emptiness [T2] ⇐⇒ Dependent Origination [T1] ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ Illusory ⇐⇒ Middle Way ⇐⇒ Non-dual One ⇐⇒ Cycle. Or any other permutation:]
Using tetralemma logic (phenomena / opposites/spheres cannot be ‘this’, ‘non-this’, both together, or neither, and theres is no fifth, for whatever ‘this’ is) ⇐⇒ to imply the emptiness of inherent existence (śūnyatā) [T2] ⇐⇒ and dependent co-origination, interdependence, co-definition, co-evolution, co-imputation (pratītyasamutpāda) of all phenomena, of all opposites in dualities, triads, quads… [T1] [U2T] ⇐⇒ Meaning all phenomena, dualities… are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory]. ⇐⇒ Pointing to the Middle Way (madhyamaka) free from all extremes (‘this’, ‘non-this’) and middle (both, neither), with nothing to accept / reject / change in absolute terms [Middle Way].
[E. Universal Dedication of the Two Accumulations: Union of Merit [T1] and Wisdom [T2] [U2T]:]
Sections 6–8 shift to the practical, emphasizing the Bodhisattva’s compassionate engagement, adapted skillful means (upāya) (i.e. acting without acting, in accord with reality [U2T / Uopp]), and vast vows, exemplified by figures like Samantabhadra, culminating in a universal dedication of merit [T1] and wisdom [T2] [U2T] (verse 112).
[F. Path & Fruit: Perfecting Virtues like Compassion [T1] and Wisdom [T2] together [U2T], one supporting the other:]
The Bodhicaryāvatāra transcends mere doctrine by offering a transformative path: through meditative insight (prajñā) into emptiness of inherent existence (śūnyatā) [T1] ⇐⇒ and unwavering commitment to compassion (Karuṇā) [T1], practitioners navigate the interdependent [T1] ⇐⇒ empty [T2] reality of samsāra, liberating themselves and others from delusion. ⇐⇒ Its poetic metaphors — foam, mirages, dreams [Illusory] — and logical precision [Tetralemma] make it accessible yet profound, addressing both novice practitioners and advanced scholars.
[G. Middle Way free from all extremes about any duality, triad, quad…:]
Rooted in the Union of the Two Truths [U2T], the text embodies the Middle Way (madhyamaka), avoiding all extremes (ex. existence / ‘this’ (eternalism), non-existence / ‘non-this’ (nihilism), both sides together (dualism), or neither side (monism)), and inspires a non-dual practice where compassion [T1] ⇐⇒ and wisdom [T1] ⇐⇒ harmonize [U2T] (union of the two truths in action; more and more in accord with reality as it is [U2T]).
[H. Collective Awakening to Reality as it is [U2T / Uopp] – interconnected, empty and illusory:]
As a timeless beacon of Mahāyāna, the Bodhicaryāvatāra continues to guide Bodhisattvas toward Buddhahood, fostering a vision of collective awakening in the interconnected, empty, and illusory cosmos.
Prologue: The Two Inseparable Aspects of Bodhicitta: Path: Relative (samvrtitah) and Absolute (paramarthatah) — are in accord with the View: Union of the Two Truths (dependent origination and emptiness), and the Fruit: Union of Compassion and Wisdom of a Buddha.
Summary: The Prologue introduces bodhicitta as the heart of the Bodhicaryāvatāra, presenting its non-dual nature:
— relative bodhicitta [T1] (aspirational) (samvrtitah), a compassionate aspiration to attain enlightenment for the liberation of all beings, and
— absolute bodhicitta [T2] (wisdom or the true nature of reality) (paramarthatah), the realization of emptiness (śūnyatā). It describes the mind as inherently unborn, free from entities like 5-aggregates (skandhas) or self, and empty in essence, aligning with the ultimate truth.
The author vows to cultivate mahabodhicitta, emulating the Buddhas and Bodhisattvas, to save, liberate, console, and lead beings to nirvāṇa.
The Prologue emphasizes that a Bodhisattva must first develop aspirational bodhicitta [T1] through practice and then realize absolute bodhicitta [T2] through meditative insight, Uniting compassion [T1] ⇐⇒ and wisdom [T2] ⇐⇒ like the Union of the Two Truths [U2T].
Conclusion: The Prologue establishes bodhicitta as the synthesis of relative / compassionate aspiration [T1] ⇐⇒ and the absolute / wisdom of emptiness of inherent existence [T2] ⇐⇒ embodying the Union of the Two Truths [U2T]. This dual framework sets the foundation for the treatise, guiding practitioners toward enlightenment through the harmonious integration of relative [T1] and ultimate realities [T2] [U2T].
Prologue:
It has been stated: "Due to the sameness [or] selflessness of phenomena (i.e. all phenomena have the same true nature: the Union of dependent origination, interdependence [T1] ⇐⇒ emptiness of inherent existence [T2] [U2T] ⇐⇒ they are all illusory), one's own mind — devoid of all entities, exempt from the 5-aggregates (skandhas), elements, sense-fields, and subject and object — is originally unborn; in essence empty (i.e. Meaning that all of those phenomena are empty of inherent existence / svabhāva [T2] ⇐⇒ because interdependent [T2] [U2T].).”
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Just as the Buddhas, our Lords, and the great Bodhisattvas have produced the thought of Great Enlightenment (mahabodhicitta), thus I shall also, from now until [I dwell] in the heart of enlightenment, produce the thought of Great Enlightenment (Bodhicitta) in order to save living beings unsaved, liberate those not liberated, console those not consoled, and lead to nirvāṇa those who have not arrived at nirvāṇa.
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When a Bodhisattva, having practiced a course by way of mantras, has thus produced the bodhicitta that in its relative aspect [T1] has the nature of aspiration, he must by means of meditational development produce the absolute bodhicitta [T2]. Therefore I will reveal its nature [U2T].
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Section 1: Path: Cultivating both Bodhicitta together [U2T], in accord with the View (Union of the Two Truths / U2T), and the Fruit (Union of perfected compassion and wisdom of a Buddha / U2T) (1-3)
Summary: Section 1 highlights the cultivation of bodhicitta as a adapted skillful means to develop compassion [T1] and accumulate merit, emphasizing its aspirational aspect (samvrtitah) — the compassionate vow to liberate all beings from samsāra. Practitioners, even those with minimal compassion, are urged to develop this mind of enlightenment with effort, following the example of compassionate Buddhas. Bodhicitta is described as free from notions of self (no-self) or 5-aggregates (skandhas) (no-dharmas) and marked by emptiness of inherent existence [T2], ensuring that compassionate practice is grounded in wisdom. This integration of compassion [T1] and wisdom [T2] reflects the Union of the Two Truths [U2T], making bodhicitta a transformative practice for accumulating both merit and wisdom.
In Section 1 of the Bodhicaryāvatāra (Exposition of Bodhicitta) (verses 1–3), Nāgārjuna discusses bodhicitta in a way that primarily emphasizes aspirational bodhicitta (relative bodhicitta, samvrtitah, aligned with conventional truth, T1), but with an implicit connection to absolute bodhicitta (realization of emptiness, paramarthatah, aligned with ultimate truth, T2 / U2T). The focus is on the cultivation and significance of bodhicitta as a transformative practice, which aligns more directly with the aspirational aspect, though the verses also reference the wisdom of emptiness, suggesting the broader context of the Union of the Two Truths [U2T].
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Conclusion: Section 1 establishes bodhicitta as a adapted skillful means that fosters compassion [T1] and generates merit through the aspirational vow to benefit all beings ⇐⇒ while its empty nature [T2] ensures alignment with wisdom.
This harmonious integration of compassion [T1] ⇐⇒ and wisdom [T2] ⇐⇒ embodying the Union of the Two Truths [U2T], inspires practitioners to embark on the Mahāyāna path, accumulating the dual requisites of merit [T1] and wisdom [T2] for enlightenment [U2T].
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Verses:
1. Bowing to the glorious Vajrasattvas
embodying the mind of enlightenment (bodhicitta),
I shall expound the development of the bodhicitta
that abolishes [the three kinds of] existence [in samsāra].
(i.e. the three realms of samsāra: desire, form, and formless)
(i.e. Aspirational bodhicitta [T1] is cultivated to liberate beings, generating merit, with its empty nature [T2] ensuring wisdom.)
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2. The Buddhas maintain that
bodhicitta is not enveloped in
notions conscious of a self (no-self),
5-aggregates (skandhas) (no-dharmas),
(no-consciousness,) and so forth,
[but] is always marked by being
empty of inherent existence [of any such notions].
(i.e. Meaning that all of those phenomena are empty of inherent existence / svabhāva [T2] ⇐⇒ because they are dependently arisen, interdependent [T2] [U2T].)
(i.e. Bodhicitta’s absolute aspect [T2] is the wisdom of emptiness, purifying compassionate aspiration [T1] within the Union of the Two Truths [U2T].)
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3. [Those] with minds [only] tinged by compassion (beginners)
must develop [bodhicitta] with particular effort.
This bodhicitta is constantly developed [manifest]
by the compassionate Buddhas.
(i.e. The perfection of both bodhicitta, or the perfection of the Union of wisdom and compassion, is Buddhahood.)
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(i.e. In the Madhyamaka perspective, the phrase “This bodhicitta is constantly developed by the compassionate Buddhas” does not imply that Buddhas are still in development or progressing toward enlightenment. Instead, it highlights that fully enlightened Buddhas, who have perfected bodhicitta, continuously manifest and express both aspirational bodhicitta (T1, compassionate action) and absolute bodhicitta (T2, realization of emptiness (śūnyatā)) in their activities to benefit sentient beings. The term “developed” (bhāvanā) here refers to the ongoing cultivation, expression, or embodiment of bodhicitta in their enlightened state, not a process of further personal improvement. Buddhas, having attained non-dual Buddhahood, abide in the Union of the Two Truths [U2T]: their compassionate deeds (T1, dependent origination) are inseparable from their wisdom of emptiness of inherent existence [T2], co-arising to liberate beings. The verse contrasts the effort required by practitioners with “only tinged” compassion [T1] with the Buddhas’ perfected, effortless, and ceaseless engagement with bodhicitta, serving as an inspiring model.)
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Section 2: No-self/God: The self (subject) is empty of inherent existence [T2] ⇐⇒ because dependent on the 5-aggregates (objects) [T1], and vice versa [U2T]. (4-9)
Summary: Section 2 employs the rigorous tetralemma logic of Madhyamaka to dismantle the tirthika (non-Buddhist) belief in a permanent self (ātman) and a creator god, revealing the illusory nature of all phenomena through the lens of the Union of the Two Truths [U2T]. The core argument analyzes the relationship between the tirthika’s posited permanent self and the impermanent five aggregates (skandhas: form, feeling, apprehension, karma-formations, consciousness). The self cannot be (a) identical/united with the 5-aggregates (skandhas), as their impermanence contradicts the self’s permanence; (b) different/separate, as no logical container-content relationship exists between permanent and impermanent entities; (c) both identical and different, which is contradictory; or (d) neither, which is incoherent. This tetralemma negates all possibilities, demonstrating that both the self (subject), (relation/action), and the 5-aggregates (skandhas) (object) are empty of inherent existence [T2-3S] ⇐⇒ they are dependently co-arisen, interdependent, and co-defined by the mind’s conditioning [T1-3S] [U2T-3S]. The 5-aggregates (skandhas), often mistaken as real in early Buddhist traditions, are shown to lack inherent essence, extending the refutation to all phenomena.
Similarly, a creator god is refuted as it cannot exist inherently: it cannot be (a) dependent, as dependency negates eternality; (b) independent, as creation requires conditions; (c) both; or (d) neither.
All phenomena, internal and external, are instantaneous and dependently originated [T1] ⇐⇒ thus empty of inherent existence [T2] ⇐⇒ like illusions, mirages, or dreams.
This aligns with the Generalized Madhyamaka Reasoning: the tetralemma reveals emptiness of inherent existence [T2] and dependent origination [T1], which are inseparable [U2T], illusory, pointing to the Middle Way free from extremes of existence, non-existence, both, or neither. Phenomena are non-dual, interconnected, and part of a karmic cycle, with no inherent entities.
This realization fosters absolute bodhicitta [T2] ⇐⇒ the wisdom of emptiness (śūnyatā), which purifies the aspirational bodhicitta (T1, compassionate vow to liberate beings) cultivated in Section 1.
By dismantling delusions of inherent self, 5-aggregates (skandhas), and creator, Section 2 supports the non-dual path to Buddhahood, where compassion [T1] and wisdom [T2] unite, embodying the Union of the Two Truths [U2T] and advancing the practitioner’s understanding of reality as empty [T2] ⇐⇒ illusory ⇐⇒ yet functionally interdependent [T1] [U2T].
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Conclusion: Section 2 decisively refutes the tirthika notions of a permanent self (no-self) and creator (no-god) through Madhyamaka tetralemma logic, revealing that both the self (subject) (, action), and the 5-aggregates (skandhas) (object), along with all phenomena, are empty of inherent existence [T2-3S] ⇐⇒ because they are dependently arisen, interdependent, and co-defined [T1-3S]. This embodies the Union of the Two Truths [U2T-3S], where conventional appearances [T1] ⇐⇒ and ultimate emptiness of inherent existence [T2] ⇐⇒ are inseparable [U2T], co-arising like illusions in a karmic cycle.
By negating all extreme positions — identical, different, both, or neither — the section points to the Middle Way, free extremes like reification (existence), nihilism (non-existence), dualism (both together, and monism (neither), and underscores the non-dual, interconnected nature of reality.
The realization that self, 5-aggregates (skandhas), and creator are illusory fosters absolute bodhicitta ⇐⇒ deepening the wisdom that purifies the compassionate aspiration through wisdom (U2T of its elements) to liberate all beings, as emphasized in Section 1.
This integrated path of compassion [T1] and wisdom [T2] [U2T] aligns with the Prologue’s vision of bodhicitta as the synthesis of relative [T1] and absolute [T2] truths [U2T], guiding practitioners toward the non-dual perfection of Buddhahood. Section 2 thus lays a critical philosophical foundation, dismantling delusions of inherent existence to support the Mahāyāna journey of awakening through the Union of the Two Truths [U2T].
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Verses:
4. When the self imagined by the tirthikas
is analyzed logically,
it obtains no place within the [five] aggregates (skandhas).
(i.e. The tirthika’s permanent self lacks any basis in the 5-aggregates (skandhas); both are dependently arisen, interdependent [T1] ⇐⇒ empty of inherent existence [T2] [U2T].)
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5. If it were [identical with] the 5-aggregates (skandhas)
[the self] would not be permanent,
but the self has no such nature.
And between things permanent and impermanent
a container-content relationship is not [possible].
(i.e. The Self and its 5-aggregates cannot be (a) different / separate / multiple / discontinuous, (b) identical / united / one / continuous, (c) both, or (d) neither ⇐⇒ both are dependently originated, interdependent [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ illusory.)
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6. When there is no so-called self
how can the so-called creator be permanent?
[Only] if there were a subject
might one begin investigating
its attributes in the world.
(i.e. The self and its attributes (ex. creator) cannot be (a) different / separate / multiple / discontinuous, (b) identical / united / one / continuous, (c) both, or (d) neither ⇐⇒ both are dependently originated, interdependent [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ illusory.)
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7. Since a permanent [creator]
cannot create things,
whether gradually or all at once,
there are no permanent things,
whether external or internal.
(i.e. The creator and its creations cannot be (a) different / separate / multiple / discontinuous, (b) identical / united / one / continuous, (c) both, or (d) neither ⇐⇒ both are dependently originated, interdependent [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ illusory.)
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8. Why [would] an efficacious [creator] be dependent?
He would of course produce things all at once.
A [creator] who depends on something else
is neither eternal nor efficacious.
(i.e. The creator and its creations cannot be (a) dependent, (b) independent, (c) both, or (d) neither ⇐⇒ both are dependently originated, interdependent [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ illusory.)
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9. If [he] were an entity he [would] not be permanent,
for things are perpetually instantaneous
since [you] do not deny that impermanent things have a creator)...
(i.e. The creator and its creations cannot be (a) different / separate / multiple / discontinuous, (b) identical / united / one / continuous, (c) both, or (d) neither ⇐⇒ both are dependently originated, interdependent [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ illusory.)
Section 3: No-dharmas, no-self/subject, no-relation/action, no-aggregates/objects: Not just the Self, but the three spheres of any relation/action – (i) subject / self / perceiver / knower), (ii) relation / action / perception / cognition) and (iii) object / 5-aggregates / eighteen elements / twelve sense-fields / perceived / known) – are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. (10-25)
Summary: Section 3 systematically dismantles the Śrāvaka belief in the inherent reality of the five 5-aggregates (skandhas) (form, feeling, apprehension, karma-formations, consciousness), eighteen elements (dhātus: eye, form, etc.), and twelve sense-fields (āyatanas: subject-object interactions), revealing their illusory nature through Madhyamaka tetralemma logic and the Union of the Two Truths [U2T].
– The Buddha’s teaching to Bodhisattvas portrays the 5-aggregates (skandhas) as insubstantial — form like foam, feeling like bubbles, apprehension like a mirage, karma-formations like a plantain, and consciousness like an illusion — emphasizing their lack of inherent existence [T2].
– Form is analyzed as neither an atom nor an independent entity, nor produced by an inherent cause, negating its reality as (a) existent, (b) non-existent, (c) both, or (d) neither.
– The elements and sense-fields, categorized as subject-object interactions, are similarly empty, as no external object exists apart from consciousness (subject) (and vice versa), which itself is a dependently arisen appearance [T1] [U2T].
– The section refutes the notion that form (object) or consciousness (subject) has inherent reality, showing that phenomena appear as diverse judgments (e.g., a body seen as corpse, mistress, or morsel) [T1-3S] ⇐⇒ yet lack independent essence [T2-3S] [U2T-3S] ⇐⇒ like illusions or dreams [Illusory-3S].
– This aligns with the Generalized Madhyamaka Reasoning: the tetralemma refutes inherent existence (e.g., form is not atom, not sense-organ, not both, not neither), revealing emptiness of inherent existence [T2] ⇐⇒ and dependent origination, interdependence, and co-definition by the mind’s conditioning [T1]. The Union of the Two Truths [U2T] underscores that conventional appearances (T1, 5-aggregates (skandhas) as functional) ⇐⇒ and ultimate emptiness (T2, lack of inherent essence) ⇐⇒ are inseparable, co-arising [U2T] ⇐⇒ like mirages in a karmic cycle [Illusory].
– The Śrāvaka’s partial understanding, which vanquishes self (no-self) but reifies 5-aggregates (skandhas), is surpassed by the Mahāyāna view that all phenomena are non-dual, interconnected [T1] ⇐⇒ and empty [T2] (no-dharmas) [U2T].
– This realization fosters absolute bodhicitta [T2] ⇐⇒ the wisdom of emptiness (śūnyatā), which purifies the aspirational bodhicitta (T1, compassionate vow to liberate beings) cultivated in Section 1.
– By showing that 5-aggregates (skandhas), elements, and sense-fields are illusory, Section 3 deepens the practitioner’s insight into the non-dual reality, complementing the compassion-driven path [T1] from Section 1 and the tetralemma refutation of self and creator in Section 2.
– This integrated understanding of compassion [T1] ⇐⇒ and wisdom [T2] ⇐⇒ rooted in the Union of the Two Truths [U2T], guides practitioners toward the non-dual perfection of Buddhahood, where all phenomena are seen as empty [T2] ⇐⇒ yet functionally interdependent [T1] [U2T] ⇐⇒ within the cycle of interdependence [Cycle].
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Conclusion: Section 3 powerfully refutes the inherent existence of 5-aggregates (skandhas), elements, and sense-fields, using tetralemma logic to reveal their emptiness of inherent existence [T2] ⇐⇒ and dependent origination [T1] ⇐⇒ embodying the Union of the Two Truths [U2T]. ⇐⇒ By portraying phenomena as illusory — like foam, bubbles, mirages, or dreams — and negating extremes of existence, non-existence, both, or neither [Tetralemma] ⇐⇒ the section points to the Middle Way, free from all extremes like reification and nihilism. The 5-aggregates (skandhas)’ lack of inherent essence, alongside the elements and sense-fields, underscores that all phenomena are dependently arisen [T1], co-defined by the mind’s conditioning [T1] ⇐⇒ and empty of inherent existence [T2] [U2T] ⇐⇒ non-dual [One] ⇐⇒ and interconnected within a karmic cycle.
– This insight cultivates absolute bodhicitta [T2], deepening the wisdom that purifies the compassionate aspiration through wisdom (U2T of its elements) [T1] to liberate all beings [Universal Awakening], as established in Section 1, and builds on Section 2’s refutation of self and creator.
– The Union of the Two Truths [U2T] framework integrates conventional functionality [T1] ⇐⇒ and ultimate emptiness of inherent existence [T2], aligning with the Prologue’s vision of bodhicitta as the synthesis of compassion [T1] and wisdom [T2] [U2T].
– By dismantling delusions of inherent phenomena, Section 3 strengthens the Mahāyāna path, guiding practitioners toward the non-dual realization of Buddhahood, where compassion [T1] and wisdom [T2] unite [U2T] to awaken all beings in the interdependent, empty, and illusory reality of the Union of the Two Truths [U2T].
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Verses:
10. This [empirical] world, free from a self and the rest,
is vanquished by the [Sravakas'] understanding of
the 5-aggregates (skandhas), elements, sense-fields, and subject and object.
(i.e. Śrāvakas negate a self (no-self) but reify 5-aggregates (skandhas), elements, and sense-fields; but these are also dependently arisen [T1] ⇐⇒ empty of inherent existence [T2] [U2T], requiring deeper Mahāyāna insight.)
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11. Thus the benevolent [Buddhas]
have spoken to the Sravakas of the 5-aggregates (skandhas):
form, feeling, apprehension, karma formations and consciousness.
(i.e. Buddhas teach 5-aggregates (skandhas) to Śrāvakas as a provisional truth [T1] ⇐⇒ but their emptiness of inherent existence [T2] is revealed in Mahāyāna, embodying [U2T].)
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12-13. But to the Bodhisattvas [the Buddha],
the best among those who walk on two legs,
has always taught this doctrine about the 5-aggregates (skandhas):
"Form is like a mass of foam, feeling is like bubbles,
apprehension is like a mirage,
karma-formations are like the plantain,
and consciousness is like an illusion."
(i.e. Skandhas are also illusory ⇐⇒ lacking inherent existence [T2] ⇐⇒ dependently arisen [T1] ⇐⇒ like dreams [Illusory]; their emptiness points to [U2T] and absolute bodhicitta.)
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14. The form skandha is declared to
have the four great elements as its nature.
The remaining [four aggregates (skandhas)] are
inseparably established as immaterial.
(i.e. Form depends on elements [T1], immaterial skandhas on mind; all are empty of inherent existence [T2] ⇐⇒ interdependent [T1] ⇐⇒ non-dual [U2T].)
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15. Among these eye, form, and so forth
are classified as [the eighteen] elements.
Again, as subject-object these are to be known
as the [twelve] sense-fields.
(i.e. Elements and sense-fields are dependently arisen classifications [T1] ⇐⇒ empty of inherent essence [T2] [U2T] ⇐⇒ illusory.)
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16. Form is not the atom, nor is it the [organ] of sense.
It is absolutely not the active sense [of consciousness].
[Thus] an instigator and a creator
are not suited to producing [form].
(i.e. Form is not (a) atom, (b) sense-organ, (c) both, or (d) neither; ⇐⇒ empty of inherent existence [T2] ⇐⇒ dependently arisen [T1] [U2T].)
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17. The form atom does not produce sense consciousness,
[because] it passes beyond the senses.
If [empirical forms are supposed to] be created
by an assemblage [of atoms],
this accumulation is unacceptable.
(i.e. Form’s atoms lack inherent causality (not (a) causal, (b) non-causal, (c) both, (d) neither) ⇐⇒ empty of inherent existence [T2] ⇐⇒ dependent [T1] [U2T].)
.
18. If you analyze by spatial division,
even the atom is seen to possess parts.
That which is analyzed into parts —
how can it logically be an atom?
(i.e. Atoms cannot be (a) indivisible, (b) divisible, (c) both, (d) neither; form is empty of inherent existence [T2] ⇐⇒ dependently arisen [T1] [U2T].)
.
19. Concerning one single external object
divergent judgments may prevail.
Precisely that form which is pleasant [to one person]
may appear differently to others.
(i.e. Form’s appearance is subjective, dependently arisen [T1] ⇐⇒ lacking inherent essence [T2] [U2T] ⇐⇒ illusory.)
.
20. Regarding the same female body,
an ascetic, a lover and a wild dog
entertain three different notions:
"A corpse!" "A mistress!" "A tasty morsel!"
(i.e. Phenomena are co-defined by mind [T1] ⇐⇒ empty of inherent reality [T2] [U2T] ⇐⇒ like illusions.)
.
21. Things are efficacious due to being like objects.
Is it not like an offense while dreaming?
Once awakened from the dream
the net result is the same.
(i.e. Phenomena’s efficacy is illusory [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ like dreams [Illusory].)
.
22. As to the appearance of consciousness
under the form of subject (, action) and object,
[one must realize] that
there exists no external object apart
from consciousness (subject) [U2T-3S].
.
(i.e. (i) Subject (actor, perceiver, knower), (ii) relation (action, perception, cognition), and (iii) object (result, perceived, known) cannot be (a) different/separate, (b) identical/united, (c) both, or (d) neither; or (a) existent, (b) non-existent, (c) both, or (d) neither; or (a) continuous / permanent / eternal, (b) discontinuous / impermanent / annihilated, (c) both, or (d) neither ⇐⇒ the three spheres are thus empty of inherent existence [T2] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving [T1] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ pointing to the Middle Way free from all extremes and middle(s) ⇐⇒ pointing to the primordial interconnectedness, equality, purity, perfection, completion, non-dual ‘oneness’ of everything ⇐⇒ to the continuous limitless centerless fractal-like karmic cycle. Ignoring this is samsāra; being fully aware of this is nirvāṇa here & now.)
.
23. In no way at all is there an external thing (object)
in the mode of an entity.
This particular appearance of consciousness (subject)
appears under the aspect of form.
(i.e. Consciousness (subject) and external objects cannot be (a) existent, (b) non-existent, (c) both, (d) neither ⇐⇒ empty of inherent existence [T2] ⇐⇒ dependently arisen [T1] [U2T] ⇐⇒ illusory.)
.
24. The deluded see illusions, mirages,
cities of gandharvas, and so forth.
Form manifests in the same way.
(i.e. Form (and the 5-aggregates (skandhas)) is illusory ⇐⇒ dependently arisen [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ illusory.)
.
25. The purpose of the [Buddha's] teachings about
the 5-aggregates (skandhas), elements, and so forth (object)
is [merely] to dispel the belief in a self (subject).
By establishing [themselves] in pure consciousness (subject)
the greatly blessed [Bodhisattvas] abandon that as well.
(i.e. Both self / subject and 5-aggregates / object are illusory ⇐⇒ dependently arisen [T1] ⇐⇒ empty of inherent existence [T2] [U2T].)
.
.
.
Section 4: No-consciousness / no-mind: Refutation of the fundamentals of the Vijnanavada: trisvabhava, svasamvedana, asrayaparivrtti, and ālayavijñāna. In reality, consciousness is dependent [T1] ⇐⇒ momentary ⇐⇒ illusory ⇐⇒ and empty of inherent existence [T2] [U2T]. (26-56)
Section 4 (verses 26–56) critiques the Yogācāra school’s foundational concepts, arguing that consciousness, despite being central to their ontology, lacks inherent existence [T2] ⇐⇒ because it is dependently arisen [T1] [U2T] ⇐⇒ momentary ⇐⇒ and illusory.
The section refutes the three natures (imagined, dependent, absolute), self-cognition, transformation of the basis, and storehouse consciousness, using tetralemma-like logic to negate inherent reality (e.g., not existent, not non-existent, not both, not neither). It asserts that all phenomena, including consciousness, are empty of inherent existence [T2] ⇐⇒ and dependently originated [T1] ⇐⇒ like illusions ⇐⇒ aligning with the Union of the Two Truths [U2T] ⇐⇒ and the Middle Way. This deepens the wisdom of absolute bodhicitta [T2], purifying the compassionate aspiration [T1] from Section 1, and builds on Sections 2–3’s refutations of self, 5-aggregates (skandhas), and elements, advancing the non-dual path to Buddhahood.
Summary: Section 4 employs Madhyamaka tetralemma logic to refute the Yogācāra (Vijñānavāda) school’s core doctrines — three natures (trisvabhāva: imagined, dependent, absolute), self-cognition (svasaṃvedana), transformation of the basis (āśrayaparivṛtti), and storehouse consciousness (ālayavijñāna) — demonstrating that consciousness is momentary, dependent [T1] ⇐⇒ illusory ⇐⇒ and empty of inherent existence [T2] ⇐⇒ aligning with the Union of the Two Truths [U2T].
– The Yogācāra claim that the world is “mere consciousness” is deemed a provisional teaching [T1] to alleviate fear [T1] ⇐⇒ not an ultimate truth, as consciousness itself lacks inherent substance [T2] [U2T].
– The three natures are shown to share a single nature: emptiness of inherent existence [T2] ⇐⇒ as they are mental constructs arising dependently [T1] [U2T].
– Self-cognition is negated, as consciousness cannot be (a) self-knowing, (b) not self-knowing, (c) both, or (d) neither, due to its momentariness and dependence.
– The ālayavijñāna is refuted as illusory, appearing to sustain existence ⇐⇒ but lacking inherent reality, like a magnet moving iron without mind.
– Past, present, and future consciousness are non-existent, momentary, or unlocatable, respectively, undermining any permanent basis.
– The section asserts that mind is a mere name without fixed forms or inherent knower-known duality ⇐⇒ existing only conventionally [T1] ⇐⇒ yet empty of inherent existence [T2] [U2T] ⇐⇒ like illusions, mirages, or dreams.
– This aligns with the Generalized Madhyamaka Reasoning: tetralemma logic negates inherent consciousness (e.g., not permanent, not impermanent, not both, not neither), revealing emptiness of inherent existence [T2] because consciousness is dependently originated, interdependent, and co-defined by conditioning [T1]. The Union of the Two Truths [U2T] framework underscores that conventional appearances of mind [T1] ⇐⇒ and its ultimate emptiness of inherent existence [T2] ⇐⇒ are inseparable [U2T], co-arising in a non-dual, karmic cycle.
– Unlike Yogācāra’s reification of consciousness, the Mahāyāna view here shows mind as illusory, surpassing partial understandings.
– This realization cultivates absolute bodhicitta [T2], the wisdom of emptiness (śūnyatā), purifying the aspirational bodhicitta (T1, compassionate vow to liberate beings) from Section 1.
– Building on Section 2’s refutation of self and creator and Section 3’s deconstruction of 5-aggregates (skandhas) and elements, Section 4 deepens insight into the illusory nature of consciousness, supporting the non-dual path to Buddhahood where compassion [T1] and wisdom [T2] unite [U2T].
– By dismantling Yogācāra’s constructs, the section guides practitioners toward the Middle Way, free from extremes of existence, non-existence, both, or neither, within the Union of the Two Truths [U2T]-guided Mahāyāna journey of awakening.
.
Conclusion: Section 4 decisively refutes Yogācāra’s consciousness-based doctrines through Madhyamaka tetralemma logic, revealing that consciousness — whether as three natures, self-cognition, ālayavijñāna, or transformed basis — is momentary ⇐⇒ illusory ⇐⇒ and empty of inherent existence [T2] ⇐⇒ because it is dependently originated [T1] ⇐⇒ embodying the Union of the Two Truths [U2T].
– By negating inherent reality (e.g., consciousness is not permanent, not impermanent, not both, not neither), the section points to the Middle Way, free from reification or nihilism, and underscores the non-dual, interconnected nature of mind within a karmic cycle.
– The Yogācāra view, which elevates consciousness as ultimate, is shown to be provisional [T1], surpassed by the Mahāyāna realization that mind is a mere name ⇐⇒ like an illusion or mirage.
– This insight fosters absolute bodhicitta [T2] ⇐⇒ deepening the wisdom that purifies the compassionate aspiration through wisdom (U2T of its elements) [T1] to liberate all beings, as established in Section 1.
– Complementing Section 2’s refutation of self and creator and Section 3’s deconstruction of 5-aggregates (skandhas) and elements, Section 4 expands the scope to consciousness, reinforcing the Union of the Two Truths [U2T] framework where conventional functionality [T1] ⇐⇒ and ultimate emptiness of inherent existence [T2] co-arise.
– Aligned with the Prologue’s vision of bodhicitta as the synthesis of compassion [T1] ⇐⇒ and wisdom [T2], this section strengthens the Mahāyāna path by dismantling delusions of inherent consciousness, guiding practitioners toward the non-dual perfection of Buddhahood.
– The realization that mind is illusory ⇐⇒ yet functionally interdependent empowers Bodhisattvas to act compassionately [T1] ⇐⇒ with the wisdom of emptiness of inherent existence [T2], awakening all beings within the Union of the Two Truths [U2T]-guided reality.
.
Verses:
26. According to Vijhanavada, this manifold [world]
is established to be mere consciousness.
What the nature of this consciousness might be we shall analyze now.
(i.e. Yogācāra’s “mere consciousness” is a provisional claim [T1]
⇐⇒ its emptiness of inherent existence [T2] [U2T] is analyzed.)
.
27. The Muni's teaching that "The entire [world] is mere mind"
is intended to remove the fears of the simple-minded [T1].
It is not a [teaching] concerning reality [T2] [U2T].
(i.e. “Mere mind” is a adapted skillful means [T1] ⇐⇒ not ultimate,
consciousness is empty of inherent existence [T2] [U2T] ⇐⇒ illusory.)
.
28. [The three natures] —
the imagined, the dependent, and the absolute —
have only one nature of their own: emptiness (śūnyatā) [T2].
They are the imaginations of mind [T1] [U2T].
(i.e. Three natures are empty of inherent existence [T2] ⇐⇒ dependently arisen mental constructs [T1] [U2T].)
.
29. To [Bodhisattvas] who rejoice in the Mahāyāna
the Buddhas present in brief
the selflessness [T2] and equality of [all] phenomena
[and the teaching] that mind [T1] is originally unborn [T2] [U2T].
(i.e. Mind is unborn, empty of inherent existence [T2] ⇐⇒ dependently arisen [T1] [U2T] ⇐⇒ fosters absolute bodhicitta.)
.
30. The Yogacarins give predominance to mind in itself.
[They] claim that mind purified by a transformation
in position [becomes] the object of its own specific [knowledge].
(i.e. Yogācāra’s transformation reifies mind.)
.
31. [But mind] that is past does not exist,
[while] that which is future is nowhere discovered.
[And] how can the present [mind] shift from place [to] place?
(i.e. Mind is unfindable in the three times ⇐⇒
It is empty of inherent existence [T2] ⇐⇒ interdependent [T1] [U2T] ⇐⇒ illusory.)
.
32. [The ālayavijñāna] does not appear the way it is.
As it appears — it is not like that.
Consciousness [T1] essentially lacks substance [T2] [U2T];
it has no other basis [than insubstantiality] (and vice versa).
(i.e. Ālayavijñāna is illusory ⇐⇒ empty of inherent existence [T2] ⇐⇒ dependently arisen [T1] [U2T].)
.
33. When a lodestone (magnet) is brought near,
iron (filings) turns swiftly around (align with the magnetic field);
[though] it possesses no mind [T2],
[it] appears to possess mind [T1] [U2T].
In just the same way,
(i.e. Ālayavijñāna’s activity is dependently arisen [T1] ⇐⇒ empty of inherent mind [T2] [U2T] ⇐⇒ illusory.)
.
34. The ālayavijñāna appears to be real [T1] though it is not [T2].
When it moves to and fro it [seems to] retain the [three] existences.
(i.e. Ālayavijñāna’s apparent reality [T1] ⇐⇒ is illusory ⇐⇒ empty of inherent existence [T2] [U2T].)
.
35. Just as the ocean and trees move though they have no mind,
the ālayavijñāna is active [only] in dependence on a body.
(i.e. Ālayavijñāna depends on body [T1] ⇐⇒ empty of inherent activity [T2] [U2T].)
.
36. Considering that without a body there is no consciousness,
you must also state what kind of specific knowledge of itself
this [consciousness] possesses!
.
(i.e. (i) Body, (ii) Speech and (iii) Mind cannot be (a) different/separate, (b) identical/united, (c) both, or (d) neither; or (a) existent, (b) non-existent, (c) both, or (d) neither; or (a) continuous / permanent / eternal, (b) discontinuous / impermanent / annihilated, (c) both, or (d) neither ⇐⇒ the three gates/vajras are thus empty of inherent existence [T2] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving [T1] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ pointing to the Middle Way free from all extremes and middle(s) ⇐⇒ pointing to the primordial interconnectedness, equality, purity, perfection, completion, non-dual ‘oneness’ of everything ⇐⇒ to the continuous limitless centerless fractal-like karmic cycle. Ignoring this is samsāra; being fully aware of this is nirvāṇa here & now.)
.
37. By saying that a specific knowledge of itself [exists]
one says it is an entity.
But one also says that it is not possible to say, "This is it!"
(i.e. Self-cognition is not (a) existent, (b) non-existent, (c) both, (d) neither ⇐⇒ empty of inherent existence [T2] ⇐⇒ dependent [T1] [U2T] ⇐⇒ illusory.)
.
38. To convince themselves as well as others,
those who are intelligent [should] always proceed without error!
(i.e. Refuting inherent consciousness [T2] ⇐⇒ ensures clear understanding [T1] [U2T].)
.
39. The knowable (object) is known (action) by a knower (subject).
Without the knowable no knowing (action) [is possible].
So why not accept that subject (, action) and object do not exist [as such]?
.
(i.e. (i) Subject (actor, perceiver, knower), (ii) relation (action, perception, cognition), and (iii) object (result, perceived, known) cannot be (a) different/separate, (b) identical/united, (c) both, or (d) neither; or (a) existent, (b) non-existent, (c) both, or (d) neither; or (a) continuous / permanent / eternal, (b) discontinuous / impermanent / annihilated, (c) both, or (d) neither ⇐⇒ the three spheres are thus empty of inherent existence [T2] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving [T1] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ pointing to the Middle Way free from all extremes and middle(s) ⇐⇒ pointing to the primordial interconnectedness, equality, purity, perfection, completion, non-dual ‘oneness’ of everything ⇐⇒ to the continuous limitless centerless fractal-like karmic cycle. Ignoring this is samsāra; being fully aware of this is nirvāṇa here & now.)
.
40. Mind is but a name.
It is nothing apart from [its] name.
Consciousness must be regarded as but a name [T1].
The name too has no own-being [T2] [U2T].
(i.e. Name and form: mind is but a name [T1] ⇐⇒ both are empty of inherent essence [T2] [U2T] ⇐⇒ dependently arisen, interdependent [T1] ⇐⇒ illusory.)
.
41. The Jinas have never found mind to exist,
either internally, externally, or else between the two.
Therefore mind has an illusory nature.
(i.e. Mind cannot be (a) internal, (b) external, (c) both, (d) neither ⇐⇒ empty of inherent existence [T2] ⇐⇒ dependently arisen [T1] [U2T].)
.
42. Mind has no fixed forms such as various colors and shapes,
subject and object, or male, female, and neuter (characteristics / marks).
.
(i.e. (i) Subject (characteristic / mark / definition / name), (ii) relation (characterizing / marking / defining / naming), and (iii) object (characterized / marked / defined / named / ex. subject/mind/consciousness, relation/action or object-5-aggregates) cannot be (a) different/separate, (b) identical/united, (c) both, or (d) neither; or (a) existent, (b) non-existent, (c) both, or (d) neither; or (a) permanent, (b) impermanent, (c) both, or (d) neither ⇐⇒ the three spheres are thus empty of inherent existence [T2] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving [T1] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ pointing to the Middle Way free from all extremes and middle(s) ⇐⇒ pointing to the primordial interconnectedness, equality, purity, perfection, completion, non-dual ‘oneness’ of everything ⇐⇒ to the continuous limitless centerless fractal-like karmic cycle. Ignoring this is samsāra; being fully aware of this is nirvāṇa here & now.)
.
43. In brief: Buddhas do not see [what cannot] be seen.
How could they see what has lack of own-being as its own-being?
(i.e. Buddhas do not see inherently existing subject, relation/action, object; they see that these are empty of inherent existence [T2] ⇐⇒ interdependent [T1] [U2T] ⇐⇒ illusory. So they can use them as temporary imperfect conventional truths without reifying them.)
.
44. A 'thing' is a construct.
Emptiness (Śūnyatā) is absence of constructs.
Where constructs have appeared,
how can there be emptiness (śūnyatā)?
.
(i.e. Meaning: In the Madhyamaka view, a “thing” (bhāva) — any phenomenon, such as consciousness, 5-aggregates (skandhas), or objects — is a mental construct (vikalpa), imputed by the mind through dependent origination [T1], arising from causes and conditions like ignorance. Śūnyatā (emptiness), called the ultimate truth [T2], is the complete absence of inherent existence (svabhāva) in these constructs (not nihilism). The rhetorical question underscores that when phenomena are perceived as inherently real (constructs), emptiness (śūnyatā) is obscured because clinging to constructs contradicts realizing their emptiness. To realize emptiness (śūnyatā), one must see phenomena as the Union of dependently arisen [T1] ⇐⇒ and empty of inherent existence [T2], where conventional appearances and emptiness are inseparable [U2T].
Madhyamaka Logic: The verse uses implicit tetralemma logic: a “thing” is not (a) inherently existent (it’s a construct), (b) non-existent (it appears conventionally), (c) both, or (d) neither. The Tetralemma negates these extremes, pointing to the Union of the Two Truths [U2T] and the Middle Way, free from all extremes, like reification, nihilism, dualism, monism. Constructs (reification, annihilation, dualism, monism) arise from delusion, while emptiness (śūnyatā) [U2T] reveals their illusory nature, like mirages [Illusory].
Role in Section 4: Section 4 refutes the Yogācāra view that consciousness (e.g., ālayavijñāna, three natures) is a substantial basis. Verse 44 generalizes this critique: all phenomena, including consciousness, are constructs [T1] ⇐⇒ empty of inherent existence [T2] [U2T]. This counters the Yogācāra tendency to treat consciousness as real, asserting the Union of the Two Truths [U2T] as their true nature (cf. verse 28: three natures are emptiness (śūnyatā)).
Implication for Bodhicitta: Realizing emptiness (śūnyatā) as the absence of constructs cultivates absolute bodhicitta [T2], the wisdom that purifies aspirational bodhicitta (T1, compassion from Section 1). This supports the non-dual path to Buddhahood, where compassion [T1] ⇐⇒ and wisdom [T2] unite, per [U2T].)
.
45. The Tathagatas do not regard mind
under the form of knowable (object) and knower (subject).
Where knower and knowable prevail there is no enlightenment.
.
(i.e. (i) Subject (actor, perceiver, knower), (ii) relation (action, perception, cognition), and (iii) object (result, perceived, known) cannot be (a) different/separate, (b) identical/united, (c) both, or (d) neither; or (a) existent, (b) non-existent, (c) both, or (d) neither; or (a) continuous / permanent / eternal, (b) discontinuous / impermanent / annihilated, (c) both, or (d) neither ⇐⇒ the three spheres are thus empty of inherent existence [T2] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving [T1] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ pointing to the Middle Way free from all extremes and middle(s) ⇐⇒ pointing to the primordial interconnectedness, equality, purity, perfection, completion, non-dual ‘oneness’ of everything ⇐⇒ to the continuous limitless centerless fractal-like karmic cycle. Ignoring this is samsāra; being fully aware of this is nirvāṇa here & now.)
.
46. [Also,] Space, bodhicitta, and enlightenment
are without marks; without generation (unborn).
They have no structure;
they are beyond the path of words.
Their 'mark' is non-duality.
(i.e. Not dual, not non-dual, not both, not neither)
.
(i.e. Not only consciousness, but even space, bodhicitta, and enlightenment are empty of inherent existence [T2] ⇐⇒ dependently originated [T1] [U2T] ⇐⇒ illusory ⇐⇒ Non-dual ⇐⇒ not existent, not non-existent, not both together, not neither [Tetralemma]…)
.
47. The magnanimous Buddhas
who reside in the heart of enlightenment
and all the compassionate [Bodhisattvas]
always know emptiness (śūnyatā) to be like space.
.
(i.e. This verse articulates the Madhyamaka view that Buddhas and Bodhisattvas realize emptiness (śūnyatā) [T2]) as the essence of reality, likened to space — boundless, without inherent existence [T2] ⇐⇒ yet accommodating all dependently arisen phenomena [T1] [U2T]. Śūnyatā is space-like because it lacks fixed attributes or substance [T2] ⇐⇒ but allows the conventional appearance of phenomena [T1] [U2T], such as forms or consciousness, which arise interdependently. The realization of emptiness (śūnyatā) [T2] by enlightened beings reflects the Union of the Two Truths [U2T]: the inseparability of ultimate emptiness of inherent existence [T2] ⇐⇒ and conventional dependent origination [T1], where neither exists independently but co-arise non-dually [U2T]. This wisdom [T2] ⇐⇒ informs their compassionate practice [T1], guiding beings toward liberation [U2T].)
.
48. Therefore [Bodhisattvas] perpetually
develop this emptiness (śūnyatā) [T2] [U2T],
which is the basis of all phenomena (and vice versa)
(Ground / Basis / Source / U2T);
calm, illusory, baseless; the destroyer of existence.
.
(i.e. This verse articulates the Madhyamaka view that Bodhisattvas cultivate emptiness (śūnyatā) [T2] as the essence of reality, the foundation of all phenomena, characterized by calm, illusoriness, and absence of inherent essence. ⇐⇒ Śūnyatā is the basis of dependently arisen phenomena [T1] (and vice versa) ⇐⇒ appearing like mirages [Illusory] ⇐⇒ yet empty of inherent existence [T2], liberating by negating samsaric delusion. The cultivation of emptiness (śūnyatā) reflects the Union of the Two Truths [U2T]: the inseparability of ultimate emptiness of inherent existence [T2] ⇐⇒ and conventional dependent origination [T1], co-arising non-dually [U2T]. This wisdom [T2] ⇐⇒ purifies Bodhisattvas’ compassionate practice [T1], guiding beings toward liberation and non-dual Buddhahood [U2T].)
.
49. Emptiness (Śūnyatā) expresses non-origination,
voidness, and lack of self.
Those who practice it should not practice
what is cultivated by the inferior.
.
(i.e. This verse articulates the Madhyamaka view that emptiness (śūnyatā) [T2] is the essence of reality, defined by non-origination, voidness, and absence of inherent self, encapsulating the emptiness of all phenomena [U2T]. Śūnyatā reveals that phenomena, dependently arisen [T1] ⇐⇒ lack inherent arising, essence, or selfhood [T2] [U2T] ⇐⇒ appearing illusorily like dreams. Practitioners are urged to cultivate emptiness (śūnyatā) over inferior practices (e.g., Śrāvaka or Yogācāra views that reify phenomena or consciousness), as it leads to liberation. This realization reflects the Union of the Two Truths [U2T] (one truth implies the other): the inseparability of ultimate emptiness of inherent existence [T2] ⇐⇒ and conventional dependent origination [T1], co-arising non-dually [U2T]. This wisdom [T2] ⇐⇒ enhances Bodhisattvas’ compassionate practice [T1], guiding beings toward non-dual Buddhahood [U2T].)
.
50. Notions about positive and negative (dualities)
have the mark of disintegration.
The Buddhas have spoken
[of them in terms of] emptiness (śūnyatā) [U2T-opp],
[but] the others do not accept emptiness (śūnyatā).
.
(i.e. This verse articulates the Madhyamaka view that dualistic notions (dualities), such as positive and negative, are impermanent constructs [T1-opp], marked by disintegration ⇐⇒ and lack inherent existence [T2-opp] [U2T-opp]. Buddhas teach that these notions are empty (śūnyatā) [T2-opp] ⇐⇒ as they arise dependently [T1-opp] [U2T-opp] and dissolve ⇐⇒ revealing their illusory nature. Unlike others (e.g., non-Buddhists or limited practitioners) who cling to such dualities, Buddhas realize emptiness (śūnyatā) as their essence, where conventional dualities [T1-opp] ⇐⇒ and emptiness of inherent existence [T2-opp] co-arise non-dually [U2T-opp]. This wisdom [T2] liberates from dualistic delusion ⇐⇒ informing compassionate practice [T1] to guide beings toward non-dual Buddhahood [U2T].)
.
51. The abode of a mind that has no support
has the mark of [empty] space.
These [Bodhisattvas] maintain that development of emptiness (śūnyatā)
is development of space (not something to grasp as an absolute).
.
(i.e. This verse articulates the Madhyamaka view that a mind free from clinging to inherent supports (e.g., self, phenomena) abides in emptiness (śūnyatā) [T2], likened to empty space — boundless and without inherent essence. Bodhisattvas cultivate emptiness (śūnyatā) [T2] through meditative insight, realizing it as the space-like nature of reality ⇐⇒ that accommodates dependently arisen phenomena [T1] [U2T], where emptiness of inherent existence [T2] ⇐⇒ and appearances [T1] are inseparable [U2T]. This development of emptiness (śūnyatā) fosters absolute bodhicitta [T2] ⇐⇒ purifying their compassionate practice [T1] and guiding beings toward liberation in the non-dual reality of Buddhahood [U2T].)
.
52. All the dogmatists have been terrified
by the lion's roar of emptiness (śūnyatā).
Wherever they may reside,
emptiness (śūnyatā) lies in wait!
.
(i.e. This verse articulates the Madhyamaka view that emptiness (śūnyatā) [T2], likened to a lion’s roar, dismantles the dogmatic views of those who cling to inherent existence (e.g., self, phenomena, consciousness, ground, even emptiness itself). Śūnyatā challenges all reifications, revealing the emptiness of inherent existence [T2] of ⇐⇒ dependently arisen constructs [T1] [U2T], where ultimate emptiness of inherent existence [T2] ⇐⇒ and conventional appearances [T1] co-arise non-dually, and are thus booth empty of inherent existence [U2T-2T]. Dogmatists fear emptiness (śūnyatā) because it refutes their delusions, but it remains ever-present, ready to liberate. This realization fosters absolute bodhicitta [T2] ⇐⇒ empowering Bodhisattvas’ compassionate practice [T1] to guide beings toward non-dual Buddhahood [U2T].)
.
53. Whoever regards consciousness as momentary [T1]
⇐⇒ cannot accept it as permanent [T2] [U2T].
If mind is impermanent,
how does this contradict emptiness (śūnyatā)?
.
(i.e. This verse articulates the Madhyamaka view that consciousness, recognized as momentary and impermanent [T1], cannot be permanent, aligning with emptiness (śūnyatā) [T2] as its ultimate nature. The rhetorical question emphasizes that impermanence (T1, dependent origination) inherently implies emptiness of inherent existence [T2], as momentary phenomena lack enduring essence. Realizing consciousness’s fleeting nature refutes inherent existence, per the Union of the Two Truths [U2T], where conventional impermanence [T1] ⇐⇒ and ultimate emptiness of inherent existence [T2] co-arise non-dually [U2T]. This wisdom [T2] counters reification (e.g., Yogācāra’s ālayavijñāna) ⇐⇒ purifying Bodhisattvas’ compassionate practice [T1] toward non-dual Buddhahood [U2T].)
.
54. In brief:
When the Buddhas accept mind as impermanent [T1],
why should they not accept mind as
empty of inherent existence [T2] [U2T]?
.
(i.e. This verse articulates the Madhyamaka view that the impermanence of mind [T1], as affirmed by Buddhas, necessarily entails its emptiness (śūnyatā, T2), as impermanent phenomena lack inherent, enduring essence. The question underscores that impermanence (T1, dependent origination) ⇐⇒ and emptiness of inherent existence [T2] are inseparable, co-arising non-dually [U2T]. By realizing mind’s transient nature [T1] ⇐⇒ Buddhas see its emptiness of inherent existence [T2] [U2T], negating reification. This insight fosters absolute bodhicitta [T2] ⇐⇒ ensuring Bodhisattvas’ compassionate practice [T1] is free from delusion, guiding beings toward non-dual Buddhahood [U2T].)
.
55. From the very beginning mind [T1]
has no own-being [T2] [U2T].
If things could be proved through own-being,
[we would] not declare them to be without substance.
.
(i.e. This verse articulates the Madhyamaka view that mind lacks inherent existence (svabhāva, T2) from the outset ⇐⇒ being dependently arisen [T1] [U2T]. If mind had inherent being, it would be provable as substantial, but its emptiness (śūnyatā) negates such substance. This reflects the Union of the Two Truths [U2T]: mind’s conventional appearance [T1] ⇐⇒ is empty of inherent reality [T2], co-arising non-dually [U2T]. Realizing mind’s lack of own-being fosters absolute bodhicitta [T2] ⇐⇒ countering reification (e.g., Yogācāra’s consciousness) ⇐⇒ and purifies compassionate practice [T1] toward non-dual Buddhahood [U2T].)
.
56. This statement results in
abandoning mind as having substantial foundation [U2T].
It is not the nature of things to
transcend [their] own own-being!
.
(i.e. This verse articulates the Madhyamaka view that recognizing mind’s emptiness of inherent existence [T2] — as lacking inherent existence — abandons the notion of a substantial foundation, as phenomena cannot transcend their empty nature. Mind’s dependently arisen appearances [T1] ⇐⇒ are empty (śūnyatā, T2), per the Union of the Two Truths [U2T], co-arising non-dually without inherent essence [U2T-2T]. This realization, negating reification, fosters absolute bodhicitta [T2] ⇐⇒ ensuring Bodhisattvas’ compassionate practice [T1] aligns with the non-dual reality, guiding beings toward liberation and Buddhahood [U2T].)
Section 5: No-causality, no-12-links, no-karmic-cycle, no-bondage/samsāra: Union of the Two Truths [U2T], Union of the three spheres [U3S / Union of the Two Truths [U2T]-3S], Union of opposites [Uopp / Union of the Two Truths [U2T]-opp]... Transcending self/other, subject/relation/object, cause/causality/effect, characteristic / characterizing / characterized, samsāra/nirvāṇa, the-12-links, the-two-truths … without rejecting them. (57-72)
Summary: Section 5 (verses 57–72) articulates the Madhyamaka doctrine that all internal and external phenomena (dharmas) are dependently originated (pratītyasamutpāda, T1) ⇐⇒ and thus empty (śūnyatā, T2) ⇐⇒ embodying the Union of the Two Truths [U2T] ⇐⇒ Illusory.
– It establishes dependent origination as the twelve-linked chain (ignorance to decay) ⇐⇒ likened to dreams and illusions ⇐⇒ demonstrating that phenomena, including the 5-aggregates (skandhas), arise interdependently [T1] ⇐⇒ without inherent existence [T2] [U2T].
– The section employs tetralemma-like logic to negate inherent arising (e.g., phenomena are not self-originated, not other-originated, not both, not neither), showing that all dharmas — from 5-aggregates (skandhas) to karma — are empty of inherent existence [T2] ⇐⇒ dependent on causes and conditions [T1] [U2T] ⇐⇒ Illusory.
– Key metaphors, such as a face in a mirror or a drum’s sound ⇐⇒ illustrate that phenomena appear conventionally [T1] ⇐⇒ but lack independent reality [T2] ⇐⇒ co-arising like illusions in a karmic cycle.
– The Union of the Two Truths [U2T] is central: conventional truth (T1, dependent origination) ⇐⇒ is not disrupted by ultimate truth (T2, emptiness), as both are inseparable [U2T], one implying the other.
– This insight liberates from karmic bonds and afflictions (kleśas) by realizing absolute bodhicitta [T2], the wisdom that ⇐⇒ purifies the compassionate aspiration through wisdom (U2T of its elements) [T1] to liberate beings [U2T] (Section 1).
– The section contrasts this with inferior views (e.g., Śrāvaka (real dharmas) or Yogācāra (real consciousness) reifications), emphasizing that emptiness (śūnyatā) is the path to liberation, defined as reality, signless, and ultimate meaning [U2T].
– Building on Section 2’s refutation of self (subject), Section 3’s deconstruction of 5-aggregates (skandhas) (objects), and Section 4’s critique of consciousness ultimate subject / Self), Section 5 unifies these arguments by grounding all phenomena in dependent origination [T1] ⇐⇒ and emptiness of inherent existence [T2] ⇐⇒ fostering a non-dual realization [U2T].
– This realization empowers Bodhisattvas to transcend samsāra, guiding all beings toward Buddhahood through the Union of the Two Truths [U2T]-guided Mahāyāna path, where compassion [T1] ⇐⇒ and wisdom [T2] ⇐⇒ harmonize [U2T] ⇐⇒ to awaken within the interdependent, illusory reality.
.
Conclusion: Section 5 decisively establishes that all phenomena are dependently originated [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ embodying the Union of the Two truths [U2T] ⇐⇒ through tetralemma logic ⇐⇒ and vivid metaphors like dreams and reflections [Illusory].
– By revealing the twelve-linked chain and 5-aggregates (skandhas) as illusory ⇐⇒ it refutes inherent existence [T2] ⇐⇒ pointing to the Middle Way free from extremes of eternalism or nihilism.
– Emptiness (Śūnyatā), as non-originated and signless, liberates from karmic afflictions, fostering absolute bodhicitta [T2] ⇐⇒ that purifies compassionate practice [T1] [U2T].
– This insight surpasses limited views, unifying the refutations of self (Section 2), 5-aggregates (skandhas) (Section 3), and consciousness (Section 4), and aligns with the Prologue’s vision of bodhicitta as the synthesis of compassion [T1] ⇐⇒ and wisdom [T2] [U2T].
– The realization that all dharmas are empty of inherent existence [T2] ⇐⇒ yet interdependently functional [T1] [U2T] empowers Bodhisattvas to act compassionately [T1] within samsāra ⇐⇒ while rooted in emptiness (śūnyatā) [T2] ⇐⇒ guiding beings toward non-dual Buddhahood [U2T / U3K].
– Section 5 thus provides a profound philosophical and soteriological foundation,
illuminating the Union of the Two Truths [U2T] as the path to liberation
in the Mahāyāna tradition.
.
Verses:
57. As sweetness is the nature of sugar and hotness that of fire,
so [we] maintain the nature of all things (essence)
to be emptiness (śūnyatā) [T2] [U2T].
.
(i.e. All phenomena, dependently arisen [T1] ⇐⇒ possess emptiness (śūnyatā) as their intrinsic nature [T2] ⇐⇒ this non-dual [U2T] realization cultivates Bodhisattvas’ wisdom [T2] ⇐⇒ guiding compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that emptiness (śūnyatā) [T2] is the intrinsic nature of all phenomena, just as sweetness defines sugar or hotness defines fire. All things, dependently arisen [T1] ⇐⇒ lack inherent existence [T2] ⇐⇒ making emptiness (śūnyatā) their essential quality, per the Union of the Two Truths [U2T], where conventional appearances [T1] ⇐⇒ and emptiness of inherent existence [T2] co-arise non-dually [U2T]. This realization fosters absolute bodhicitta [T2] ⇐⇒ grounding compassionate practice [T1] in wisdom toward Buddhahood [U2T].)
.
58. When one declares emptiness (śūnyatā)
to be the nature (essence) [of all phenomena]
one in no sense asserts that anything is destroyed (not nihilism)
or that something is eternal.
.
(i.e. Śūnyatā, the nature of phenomena [T2] ⇐⇒ neither destroys (nihilism) nor eternalizes (eternalism) them [T1] ⇐⇒ embodying the non-dual [U2T], it fosters Bodhisattvas’ wisdom [T2] ⇐⇒ for compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that emptiness (śūnyatā) [T2], as the nature of phenomena ⇐⇒ neither destroys (nihilism) their conventional existence [T1] nor posits eternal essence (eternalism). Śūnyatā refutes inherent existence [T2] ⇐⇒ without denying dependent origination [T1] ⇐⇒ ensuring non-dual co-arising [U2T]. This Middle Way realization fosters absolute bodhicitta [T2] ⇐⇒ supporting compassionate practice [T1] toward Buddhahood [U2T].)
.
59. The activity of dependent co-origination
with its twelve spokes
starting with ignorance and ending with decay (death)
[we] maintain to be like a dream and an illusion.
.
(i.e. Dependent origination’s twelve links, illusory ⇐⇒ and dependently arisen [T1] ⇐⇒ are empty of inherent existence [T2] ⇐⇒ this non-dual [U2T] realization cultivates Bodhisattvas’ wisdom [T2] ⇐⇒ guiding compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that dependent origination [T1], with its twelve links from ignorance to decay ⇐⇒ is illusory, like dreams ⇐⇒ lacking inherent reality [T2]. These links arise interdependently [T1] ⇐⇒ empty of essence [T2], co-arising non-dually [U2T]. Realizing this fosters absolute bodhicitta [T2] ⇐⇒ purifying compassionate practice [T1] toward Buddhahood [U2T].)
.
60. This wheel with twelve spokes rolls along the road of life.
Apart from this,
no sentient being that partakes (no continuity of anything)
of the fruit of its deeds can be found.
.
(i.e. The twelve-linked wheel, dependently arisen [T1] ⇐⇒ lacks an inherent sentient being [T2]; embodying the non-dual [U2T], this realization fosters Bodhisattvas’ wisdom [T2] ⇐⇒ for compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that the twelve-linked wheel of dependent origination [T1] drives samsaric existence ⇐⇒ yet no inherent sentient being exists outside it [T2]. Sentient beings are dependently arisen constructs ⇐⇒ empty of self ⇐⇒ per the Union of the Two Truths [U2T]. This insight fosters absolute bodhicitta [T2] ⇐⇒ informing compassionate practice [T1] toward Buddhahood [U2T].)
.
61. Depending on a mirror the outline of a face appears (reflections):
It has not moved into it but also does not exist without it.
.
(i.e. Phenomena, like a mirrored face (reflections), dependently arisen [T1] ⇐⇒ are empty of inherent existence [T2] ⇐⇒ this illusory ⇐⇒ non-dual [U2T] realization cultivates Bodhisattvas’ wisdom [T2] ⇐⇒ supporting compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that phenomena, like a face in a mirror (reflections), arise dependently [T1] ⇐⇒ without inherent existence [T2]. The face neither exists independently nor is absent ⇐⇒ illustrating emptiness (śūnyatā)’s illusoriness ⇐⇒ co-arising non-dually [U2T]. This fosters absolute bodhicitta [T2] ⇐⇒ guiding compassionate practice [T1] toward Buddhahood [U2T].)
.
62. Just so, the wise must always be convinced that
the 5-aggregates (skandhas) appear in a new existence
[due to] recomposition [T1],
but do not migrate [T2] [U2T]
[not identical / continuous or different / discontinuous].
.
(i.e. Skandhas, recomposed dependently [T1] ⇐⇒ lack inherent migration [T2] ⇐⇒ this non-dual [U2T] realization fosters Bodhisattvas’ wisdom [T2] ⇐⇒ guiding compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that 5-aggregates (skandhas), dependently arisen [T1], appear in new existences through recomposition ⇐⇒ empty of inherent identity [T2]. They neither migrate identically / continuously nor differently / discontinuously, co-arising non-dually [U2T]. This insight fosters absolute bodhicitta [T2] ⇐⇒ purifying compassionate practice [T1] toward Buddhahood [U2T].)
.
63. To sum up:
Empty things are born from empty things [T2].
The Jina has taught that agent and deed,
result and enjoyer are [all only] conventional [T1] [U2T].
.
(i.e. Empty phenomena, born from empty causes [T1] ⇐⇒ are conventional and empty of inherent existence [T2]; embodying the non-dual [U2T], this realization cultivates Bodhisattvas’ wisdom [T2] ⇐⇒ for compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that empty phenomena [T2] ⇐⇒ arise from empty causes [T1] ⇐⇒ like illusions. Agent, deed, result, and enjoyer are conventional constructs [T1] ⇐⇒ lacking inherent reality [T2] [U2T]. This realization fosters absolute bodhicitta [T2] ⇐⇒ supporting compassionate practice [T1] toward Buddhahood [U2T].)
.
64. Just as the totality [of their causes and conditions]
create the sound of a drum or a sprout,
[so we] maintain that external dependent co-origination
is like a dream and an illusion.
.
(i.e. External phenomena, dependently arisen [T1] ⇐⇒ are illusory ⇐⇒ and empty of inherent existence [T2] ⇐⇒ this non-dual [U2T] realization fosters Bodhisattvas’ wisdom [T2] ⇐⇒ supporting compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that external phenomena, arising from causes and conditions [T1] ⇐⇒ are illusory, like a drum’s sound or dreams ⇐⇒ empty of inherent existence [T2]. Dependent origination [T1] ⇐⇒ implies emptiness (śūnyatā) [T2] ⇐⇒ co-arising non-dually [U2T]. This fosters absolute bodhicitta [T2] ⇐⇒ guiding compassionate practice [T1] toward Buddhahood [U2T].)
.
65. It is not at all inconsistent that
phenomena are born from causes.
Since a cause is empty of cause,
[we] understand it to be unoriginated.
.
(i.e. Phenomena arise from empty causes [T1] ⇐⇒ unoriginated and empty of inherent existence [T2] ⇐⇒ this non-dual [U2T] realization cultivates Bodhisattvas’ wisdom [T2] ⇐⇒ guiding compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that phenomena’s arising from causes [T1] ⇐⇒ aligns with their emptiness of inherent existence [T2], as causes themselves are empty, lacking inherent causality. This non-origination [T2] reflects emptiness (śūnyatā) [T2] ⇐⇒ co-arising non-dually [U2T]. Realizing this fosters absolute bodhicitta [T2] ⇐⇒ purifying compassionate practice [T1] toward Buddhahood [U2T].)
.
66. That phenomena [are said] not to arise
indicates that they are empty of inherent existence [T2] [U2T].
Briefly, 'all phenomena' denotes the 5-aggregates (skandhas) [T1].
.
(i.e. Skandhas, non-arising inherently [T2] ⇐⇒ are dependently arisen [T1] ⇐⇒ and empty ⇐⇒ embodying the non-dual [U2T], this realization fosters Bodhisattvas’ wisdom [T2] ⇐⇒ for compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that phenomena, particularly the 5-aggregates (skandhas), do not arise inherently [T2] ⇐⇒ indicating their emptiness (śūnyatā). Dependently arisen [T1] ⇐⇒ they lack inherent existence ⇐⇒ co-arising non-dually [U2T]. This insight fosters absolute bodhicitta [T2] ⇐⇒ supporting compassionate practice [T1] toward Buddhahood [U2T].)
.
67. When truth [T2] is [accepted] as has been explained,
convention is not disrupted [T1] [U2T].
The true [T2] is not an object separate from
the conventional [T1] [U2T].
.
(i.e. Ultimate truth [T2] ⇐⇒ and conventional truth [T1] are inseparable, non-disruptive ⇐⇒ this non-dual [U2T] realization cultivates Bodhisattvas’ wisdom [T2] ⇐⇒ guiding compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that realizing ultimate truth (śūnyatā, T2) ⇐⇒ does not negate conventional truth [T1], as they are not separate [U2T]. Emptiness of inherent existence [T2] ⇐⇒ and dependent origination [T1] co-arise non-dually [U2T]. This realization fosters absolute bodhicitta [T2] ⇐⇒ harmonizing compassionate practice [T1] toward Buddhahood [U2T].)
.
68. Convention [T1] is explained as
[implying] emptiness (śūnyatā) [T2];
convention [T1] is simply [implying] emptiness [T2].
For [these two] do not occur without one another
[one implies the other] [U2T],
just as created and impermanent [invariably concur].
.
(i.e. Convention [T1] ⇐⇒ and emptiness (śūnyatā) [T2] are mutually dependent, inseparable ⇐⇒ this non-dual [U2T] realization fosters Bodhisattvas’ wisdom [T2] ⇐⇒ supporting compassionate liberation [T1], and vice versa [U2T].
This verse articulates the Madhyamaka view that conventional truth [T1] ⇐⇒ implies emptiness (śūnyatā) [T2], and vice versa, as they are mutually dependent and inseparable [U2T], like creation and impermanence. Phenomena’s dependent origination [T1] ⇐⇒ implies their emptiness of inherent existence [T2] ⇐⇒ and vice versa, co-arising non-dually [U2T]. This fosters absolute bodhicitta [T2] ⇐⇒ enhancing compassionate practice [T1] toward Buddhahood [U2T].)
.
69. Convention is born from karma [T1]
[due to the various] klesas,
and karma is created by mind [T1].
Mind is accumulated by the vasanas.
Happiness consists in being free from the vasanas [T2] [U2T].
.
(i.e. Convention arises from karma ⇐⇒ and empty mind [T1], free from inherent vāsanās [T2]; this non-dual [U2T] realization fosters Bodhisattvas’ wisdom [T2] ⇐⇒ liberating through compassion.
This verse articulates the Madhyamaka view that conventional phenomena [T1] arise from karma driven by afflictions (kleśas) and mental imprints (vāsanās) ⇐⇒ yet mind is empty of inherent existence [T2] [U2T]. Liberation from vāsanās yields happiness as empty mind [T2] ⇐⇒ underlies dependently arisen karma [T1]. This fosters absolute bodhicitta [T2] ⇐⇒ guiding compassionate practice [T1] toward Buddhahood [U2T].)
.
70. A happy mind is tranquil [T1].
A tranquil mind is not confused.
To be unperplexed is to understand the truth [T2] [U2T].
By understanding truth [U2T] one obtains liberation.
.
(i.e. A tranquil mind, dependently arisen [T1] ⇐⇒ realizes empty truth [T2], achieving liberation ⇐⇒ this non-dual [U2T] realization fosters Bodhisattvas’ wisdom [T2] ⇐⇒ guiding compassionate liberation [T1] [U2T].
This verse articulates the Madhyamaka view that a tranquil, unconfused mind, free from delusion [T1] ⇐⇒ realizes emptiness (śūnyatā) [T2], leading to liberation. This clarity reflects the Union of the Two Truths [U2T], as dependently arisen mind [T1] ⇐⇒ is empty of inherent existence [T2], co-arising non-dually [U2T]. Realizing this fosters absolute bodhicitta [T2] ⇐⇒ supporting compassionate practice [T1] toward Buddhahood [U2T].)
.
71. It is also defined as reality, real limit,
signless, ultimate meaning, the highest bodhicitta,
and emptiness (śūnyatā) [T2] [U2T].
.
(i.e. Śūnyatā, defined as ultimate reality and highest bodhicitta [T2] ⇐⇒ underlies dependently arisen phenomena [T1] ⇐⇒ this non-dual [U2T] realization fosters Bodhisattvas’ wisdom [U2T] ⇐⇒ for liberation.
This verse articulates the Madhyamaka view that emptiness (śūnyatā) [T2], synonymous with reality, signless, and ultimate meaning, is the highest bodhicitta [T2] [U2T]. The two bodhicitta are inseparable; one is not superior to the other one [U2T]. As the empty nature [T2] of dependently arisen phenomena [T1] ⇐⇒ it reflects the Union of the Two Truths, co-arising non-dually [U2T]. This realization fosters absolute bodhicitta [T2] ⇐⇒ purifying compassionate practice [T1] ⇐⇒ toward Buddhahood [U2T].)
.
72. Those who do not know
emptiness (śūnyatā) [T2]
[inseparable from conventional truths [T1] [U2T]]
will have no share in liberation.
Such deluded beings wander [among] the six destinies,
imprisoned within existence (the karmic cycle).
.
(i.e. Without realizing emptiness (śūnyatā) [T2], deluded beings wander samsāra [T1]; its non-dual [U2T] realization fosters Bodhisattvas’ wisdom ⇐⇒ liberating through compassionate practice.
This verse articulates the Madhyamaka view that without realizing emptiness (śūnyatā) [T2] inseparable from dependent origination [T1] [U2T], deluded beings remain trapped in samsāra’s six destinies, bound by ignorance. Emptiness (Śūnyatā), the empty nature [T2] of dependently arisen phenomena [T1], liberates, per the Union of the Two Truths [U2T]. Realizing this fosters absolute bodhicitta [T2] ⇐⇒ guiding compassionate practice [T1] toward Buddhahood [U2T].)
.
.
.
Section 6: Nirvāṇa is directly realizing the true nature of samsāra [U2T / Uopp] – not seeking one while rejecting the other, but acting in accord with its true nature & dynamic [U2T / Uopp]: Bodhisattva’s Path (mission / Union of the Two Bodhicitta): Union of adapted skillful means [T1] and wisdom [T2] [U2T], in accord with the View (Union of the Two Truths), and with the Fruit (Union of compassion and wisdom of a Buddha, Union of the trikaya) (73-104)
Summary: This section describes the Bodhisattva’s compassionate mission, driven by compassion (karuna) and past vows (pranidhanas), to liberate beings from samsāra using adapted skillful means [T1] (upayakausalya). It is not about rejecting/abandoning samsāra while accepting/seeking nirvāṇa; but about transcending them by directly realizing their true nature & dynamic [U2T / Uopp]. Bodhisattvas, having realized emptiness (śūnyatā) [T2], remain unsullied by samsāra, like lotuses in mud, and take rebirth to benefit others. They manifest as divine forms, enact the Buddha’s life events, and teach diverse doctrines [T1] ⇐⇒ all rooted in emptiness (śūnyatā) [T2] [U2T] and non-duality [Uopp]. Their compassion leads them to forsake personal liberation for the welfare of others, even entering hell realms.
Conclusion: Section 6 celebrates the Bodhisattva’s selfless compassion ⇐⇒ which harmonizes emptiness (śūnyatā) [T2] ⇐⇒ with active engagement in samsāra [T1] [U2T].
Their adapted skillful means and unwavering dedication inspire practitioners to emulate their path of universal salvation.
Verses:
73. When ascetics (yogacarin)
have thus developed this emptiness (śūnyatā) [T2],
their minds will without doubt become
devoted to the welfare of others [T1] [U2T],
[as they think]:
.
74. "I should be grateful to those beings
who in the past bestowed benefits upon me
by being my parents or friends.
.
75. "As I have brought suffering to beings
living in the prison of existence,
who are scorched by the fire of the klesas,
it is fitting that I [now] afford them happiness."
.
76. The sweet and bitter fruit [that beings in] the world [obtain]
in the form of a good or bad rebirth (karma)
is the outcome of whether they hurt or benefit living beings.
.
77-78. If Buddhas attain the unsurpassed stage
by [giving] living beings support, what is so strange if [those]
not guided by the slightest concern for others
receive none of the pleasures of gods and men that support
the guardians of the world, Brahma, Indra, and Rudra?
.
79. The different kinds of suffering that beings experience
in the hell realms, as beasts, and as ghosts
result from causing beings pain (karma).
.
80. The inevitable and unceasing suffering of hunger,
thirst, mutual slaughter, and torments
result from causing pain.
.
81. Know that beings are subject to
two kinds of maturation:
[that of] Buddhas [and] Bodhisattvas
and that of good and bad rebirth (karma).
.
82. Support [living beings] with your whole nature
and protect them like your own body.
Indifference toward beings must be avoided like poison!
.
83. Though the Sravakas obtain a lesser enlightenment
thanks to indifference;
the bodhi of the Perfect Buddhas [U2T / U3K]
is obtained by not abandoning living beings [T1].
.
84. How can those who consider how
the fruit of helpful and harmful deeds ripens
persist in their selfishness for even a single moment?
.
85. The sons of the Buddha are active in developing enlightenment,
which has steadfast compassion as its root,
grows from the sprout of bodhicitta,
and has the benefit of others as its sole fruit.
.
86. Those who are strengthened by meditational development
find the suffering of others frightening.
[In order to support others]
they forsake even the pleasures of dhyana
(no desire to escape / reject samsāra);
they even enter the Avici hell!
.
87. They are wonderful; they are admirable;
they are most extraordinarily excellent!
Nothing is more amazing than
those who sacrifice their person and riches!
.
88. Those who understand the emptiness (śūnyatā) of phenomena [T2]
[but also] believe in [the law of] karma and its results [T1] [U2T]
are more wonderful than wonderful,
more astonishing than astonishing!
.
89. Wishing to protect living beings,
they take rebirth in the mud of existence [T1].
Unsullied by its events [T2] [U2T],
they are like a lotus [rooted] in the mire.
.
90. Though sons of the Buddha such as Samantabhadra
have consumed the fuel of the klesas
through the cognitive fire of emptiness (śūnyatā) [T2],
the waters of compassion still flow within them [T1] [U2T]!
.
91-92. Having come under the guiding power of compassion [T1]
they display the descent [from Tusita], birth, merriments,
renunciation, ascetic practices, great enlightenment,
victory over the hosts of Mara, turning of the Dharmacakra,
the request of all the gods, and [the entry into] nirvāṇa.
.
93. Having emanated such forms as
Brahma, Indra, Visnu, and Rudra,
they present through their compassionate natures
a performance suitable to beings in need of guidance [T1].
.
94. Two [kinds] of knowledge arise [from] the Mahāyāna
to give comfort and ease to those who journey
in sorrow along life's path — so it is said [T1].
But [this] is not the ultimate meaning [U2T].
.
95. As long as they have not been admonished by the Buddhas,
Sravakas [who are] in a bodily state of cognition
remain in a swoon, intoxicated by samadhi.
(desire to escape / reject samsāra)
.
96. But once admonished,
they devote themselves to living beings in varied ways.
Accumulating stores of merit [T1]
and knowledge (wisdom) [T2],
they obtain the enlightenment of Buddhas [U2T / U3K].
.
97. As the potentiality of both [accumulations],
the vasanas are said to be the seed [of enlightenment].
That seed, [which is] the accumulation of things,
produces the sprout of life.
.
98. The teachings of the protectors of the world
accord with the [varying] resolve of living beings.
The Buddhas employ a wealth of adapted skillful means [T1],
which take many worldly forms.
.
99. [Teachings may differ] in being either profound or vast;
at times they are both.
Though they sometimes may differ,
they are invariably characterized by
emptiness (śūnyatā) [U2T] and non-duality [Uopp].
.
100. Whatever the dharams, stages,
and paramitas of the Buddhas,
the omniscient [Tathagatas] have stated
that they form a part of bodhicitta
(in its two inseparable aspects).
.
101. Those who thus always benefit living beings
through body, words, and mind [T1]
advocate the claims of emptiness (śūnyatā) [T2] [U2T],
not the contentions of annihilation.
.
102. The magnanimous [Bodhisattvas]
do not abide in nirvāṇa or samsāra.
Therefore the Buddhas have spoken of this as
"the non-abiding nirvāṇa”.
.
103. The unique elixir of compassion functions as merit [T1],
[but] the elixir of emptiness (śūnyatā) functions as the highest [T2] [U2T].
Those who drink it for the sake of themselves and others
are sons of the Buddha.
.
104. Salute these Bodhisattvas with your entire being!
Always worthy of honor in the three worlds,
guides of the world,
they strive to represent the lineage of the Buddhas.
Section 7: Bodhisattva path: The Call to Awaken the two Bodhicitta. (105-111)
Summary: This section urges readers to generate bodhicitta, emphasizing its unparalleled merit in Mahāyāna practice. It highlights that bodhicitta is the sole means to achieve personal and collective benefit, amassing merit vast enough to fill space. A mind free from afflictions, steadfast like the vows of Buddhas and Bodhisattvas, is described as a priceless jewel. The section encourages resolute effort to cultivate bodhicitta, promising the realization of the path exemplified by Bodhisattvas like Samantabhadra.
Conclusion: Section 7 serves as a motivational call to action, underscoring bodhicitta’s transformative power and infinite merit. It inspires practitioners to commit to the Bodhisattva path with unwavering resolve, ensuring spiritual fulfillment.
Verses:
105. [In] Mahāyāna this bodhicitta is said to be the very best.
So produce bodhicitta through firm and balanced efforts.
.
106. [In this] existence there is no other means
for the realization of one's own and others' benefit.
The Buddhas have until now seen no means apart from bodhicitta.
.
107. Simply by generating bodhicitta a mass of merit is collected.
If it took form, it would more than fill the expanse of space!
.
108. If a person developed bodhicitta only for a moment,
not even the Jinas could calculate the mass of his merit!
.
109. The one finest jewel is a precious mind free of klesas.
Robbers like the klesas or Mara cannot steal or damage it.
.
110. Just as the high aspirations of Buddhas
and Bodhisattvas in samsāra are unswerving,
those who set their course on bodhicitta
must make [firm their] resolve.
.
111. No matter how amazing [all this seems],
you must make efforts as explained.
Thereafter you yourself will understand
the course of Samantabhadra!
.
(i.e. The "course of Samantabhadra" (Universal Worthy) in the context of the Bodhicaryāvatāra refers to the exemplary path of practice and realization embodied by the Bodhisattva Samantabhadra, a revered figure in Mahāyāna Buddhism known for his boundless compassion, wisdom, and vast aspirations. In verse 111 of Section 7, the text encourages practitioners to make efforts to understand and emulate this course: “No matter how amazing [all this seems], you must make efforts as explained. Thereafter you yourself will understand the course of Samantabhadra!” This phrase encapsulates the ideal of a Bodhisattva’s conduct, characterized by the integration / harmony / Union of emptiness (śūnyatā) (wisdom) [T2] ⇐⇒ and compassionate action (adapted skillful means) [T1], aligning with the Union of the Two Truths [U2T / Uopp]. This suggests that through diligent practice of bodhicitta, one emulates Samantabhadra’s path, realizing Union of the Two Truths [U2T] and liberation.)
.
.
.
Section 8: Dedicating without dedicating the merit for Universal Liberation. (112)
Summary: The final section dedicates the merit accumulated from praising bodhicitta to the liberation of all beings. It envisions beings, trapped in the ocean of samsāra, finding the path to enlightenment through the merit of this treatise. The dedication invokes the Buddha as the supreme guide, emphasizing the altruistic intent to uplift all sentient beings toward liberation.
Conclusion: Section 8 concludes the treatise with a heartfelt dedication, reinforcing the Mahāyāna ideal of universal liberation. By sharing merit, it affirms the interconnectedness of all beings and the enduring power of bodhicitta to guide them to freedom.
Verse:
112. Through the incomparable merit I have now collected
by praising the excellent bodhicitta
praised by the excellent Jinas,
may living beings submerged in the waves of life's ocean
gain a foothold on the path followed by
the leader of those who walk on two legs.
Nāgārjuna’s Bodhicaryāvatāra (Exposition of Bodhicitta), a cornerstone of Mahāyāna Buddhism, is a luminous and intricate treatise that masterfully interweaves the profound philosophical insights of Middle Way (Madhyamaka) with the practical and heartfelt aspirations of bodhicitta, offering a transformative path toward the enlightenment of all sentient beings [Universal Awakening in accord with the interconnection of everything].
[A. View: Union of the Two Truths – Dependent Origination [T1] and Emptiness [T2] of all phenomena [U2T]:
Spanning 112 verses, the text is a testament to the Union of the Two Truths [U2T], demonstrating that the conventional truth (saṃvṛti-satya) of dependently originated phenomena (pratītyasamutpāda) [T1] ⇐⇒ and the ultimate truth (paramārtha-satya) of emptiness of inherent existence (śūnyatā) [T2] ⇐⇒ are not separate but co-arise non-dually [U2T], forming the bedrock of Mahāyāna practice.
(i.e. The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. The two truths are themselves dependently co-arisen interdependent, co-defined, co-evolving, co-imputed [T1-2T] ⇐⇒ and thus both empty of inherent existence, never absolute [T2-2T] [U2T-2T]. One is not superior to the other one; one cannot exist without or prior to the other one. Leaving nothing to grasp as the ‘absolute / ultimate’: (i) not dependent origination alone [T1-only] (realism), (ii) not emptiness alone [T2-only] (nihilism), (iii) not the two truths together and in balance like Yin-Yang [2T], (iv) not neither or some transcendental reality [T1]. So we call it the inconceivable Union of the Two Truths [U2T]; we use it without any attachment.)
[B. Bodhicitta: Union of the Two Bodhicitta: the aspiration [T1] and the direct realization [T2] [U2T]]
The Prologue sets the stage by defining bodhicitta’s dual nature: relative bodhicitta (samvrtitah) [T1], the compassionate aspiration to liberate all beings based on the interdependence / interconnection of all beings (pratītyasamutpāda) ⇐⇒ and absolute bodhicitta (paramarthatah), the realization of the emptiness of inherent existence (śūnyatā) of all phenomena [T2] inseparable from the first aspect [U2T] ⇐⇒ as the unborn, non-dual essence of reality, the Ground / Basis / Source / Primordial Awareness / Pure Consciousness / Suchness, or simply the inconceivable Union of the Two Truths [U2T].
[C. Refutation [T2] of all extreme views, absolutes [T1] [U2T]:]
Sections 2–5 systematically dismantle deluded views — refuting the tīrthika’s permanent self (no-self), the Śrāvaka’s reified 5-aggregates (skandhas) (no-dharmas), the Yogācāra’s substantialized consciousness (no-consciousness), and the inherent existence of all phenomena (Union of interdependence and emptiness of the three spheres: subject, relation/action, object [U3S / U2T-3S]) —
[D. Madhyamaka Reasoning: Tetralemma ⇐⇒ Emptiness [T2] ⇐⇒ Dependent Origination [T1] ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ Illusory ⇐⇒ Middle Way ⇐⇒ Non-dual One ⇐⇒ Cycle. Or any other permutation:]
Using tetralemma logic (phenomena / opposites/spheres cannot be ‘this’, ‘non-this’, both together, or neither, and theres is no fifth, for whatever ‘this’ is) ⇐⇒ to imply the emptiness of inherent existence (śūnyatā) [T2] ⇐⇒ and dependent co-origination, interdependence, co-definition, co-evolution, co-imputation (pratītyasamutpāda) of all phenomena, of all opposites in dualities, triads, quads… [T1] [U2T] ⇐⇒ Meaning all phenomena, dualities… are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory]. ⇐⇒ Pointing to the Middle Way (madhyamaka) free from all extremes (‘this’, ‘non-this’) and middle (both, neither), with nothing to accept / reject / change in absolute terms [Middle Way].
[E. Path: The Two Accumulations: Union of Merit [T1] and Wisdom [T2] [U2T], Union of Compassion [T1] and Wisdom [T2] [U2T]:]
Sections 1 and 6–8 shift focus to the cultivation of bodhicitta, urging practitioners to develop aspirational compassion [T1] with effort, inspired by the compassionate Buddhas and Bodhisattvas like Samantabhadra, whose “course” (verse 111) exemplifies the seamless integration/union of boundless altruism/compassion [T1] and profound wisdom / emptiness [T2] [U2T].
[F. Path & Fruit: Perfecting Virtues like Compassion [T1] and Wisdom [T2] together [U2T], one supporting the other:]
Section 6 highlights the Bodhisattva’s adapted skillful means (upāya) and interdependence (pratītyasamutpāda), driven by compassion [T1] ⇐⇒ and informed by the wisdom of emptiness of inherent existence (śūnyatā) [T2] [U2T], manifesting in diverse forms to guide beings across samsāra.
[G. Dedication of Merit [T1] and Wisdom [T2] to Universal Awakening to the true nature & dynamic of Reality as it is [U2T / Uopp / U3S / UGM / U3K]:]
The concluding Sections 7–8 call for resolute commitment to bodhicitta, promising immeasurable merit and culminating in a universal dedication (verse 112) that extends liberation to all.
[H. Roadmap: Acting [T1] more and more in accord with Reality as it is [U2T], with the View and Fruit / Buddhahood, with the Union of the Two Truths, ultimately leads to complete awakening of self and others:]
The Bodhicaryāvatāra transcends theoretical discourse by providing a practical roadmap: through meditative cultivation of wisdom (śūnyatā) [T2] ⇐⇒ and unwavering compassionate vows [T1] [U2T], practitioners liberate themselves from karmic afflictions (kleśas) ⇐⇒ while working tirelessly for others’ freedom [Uopp] ⇐⇒ embodying the Middle Way. Its enduring brilliance lies in its ability to harmonize the intellectual depth of Union of the Two Truths [U2T] — where dependent origination [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T] co-arise — with the altruistic heart of Mahāyāna (i.e. Union of the Two Truths in action),
empowering Bodhisattvas to navigate the interconnected [T1], empty [T2], and illusory reality of samsāra [Illusory] with the Union of wisdom [T2] and compassion [T1] [U2T] – a path more and more in accord with the true nature of Reality as it is as pointed out by the Unions [U2T / Uopp / U3S / UGM / U3K].
[I. Universal Non-dual Buddhahood [Iopp]:]
By dedicating the merit of this path to all beings, Nāgārjuna’s vision fosters a timeless, inclusive aspiration, guiding practitioners toward non-dual Buddhahood, where all are awakened in the radiant, empty cosmos of the Union of the Two Truths [U2T].