Hymn to the Incomparable One
(Nāgārjuna's Niraupamyastavah) - 24 verses
“Beneath the boundless canopy of the Dharmadhātu, where illusions dance like moonlit shadows on a tranquil lake, Nāgārjuna’s Niraupamyastavah beckons us to behold the Buddha, the Incomparable One, embodying reality-as-it-is [U3K]. In verses that weave devotion with the silent pulse of non-dual wisdom, this hymn unveils a reality where opposites embrace [Non-duality / Uopp] — form and formlessness, subject and object, samsāra and nirvāṇa, action and stillness, words and silence — revealing all as radiant [T1], empty [T2], and illusory, “there, yet not there.” Like a rainbow shimmering in the sky, these words invite us to step beyond the veil of opposites / dualities [Uopp], to walk the Middle Way, and to awaken to the luminous heart of existence, where compassion [T1] and wisdom [T2] sing as one [U2T-in-action].”
Table of content
Introduction
Verses and Comments
Conclusion
Last update: August 19, 2025
“Hymn to the Incomparable One”
Nāgārjuna’s Niraupamyastavah (“Hymn to the Incomparable One”) is a profound and poetic work of Mahāyāna Buddhism, attributed to the second-century Indian philosopher Nāgārjuna, the foundational figure of the Madhyamaka school. Comprising 24 verses plus a concluding dedication, this hymn is both a devotional paean to the Buddha and a sophisticated articulation of Madhyamaka philosophy, particularly the doctrine of the Union of the Two Truths [U2T / U2T-in-action].
Unlike Nāgārjuna’s more analytical treatises,
such as the Mūlamadhyamakakārikā,
the Niraupamyastavah employs lyrical praise and paradox
to convey the non-dual nature of reality [U2T / Uopp],
celebrating the Buddha’s wisdom [T2] ⇐⇒ compassion [T1]
⇐⇒ and illusory manifestations
⇐⇒ as embodiments of the Middle Way free from all extremes and middle.
The Niraupamyastavah is structured in five thematic sections, each exploring a facet of the Buddha’s realization and activity through the lens of the Union of the Two Truths: conventional truths (saṁvṛti-satya), which encompass dependently co-arisen phenomena and functionalities (pratītyasamutpāda) [T1] ⇐⇒ and ultimate truth (paramārtha-satya), the emptiness of inherent existence (śūnyatā) [T2]. ⇐⇒ These truths are presented as inseparable, interdependent, and co-defined [U2T], forming the basis for transcending [T2] (without rejection [T1]) sualities — such as existence/non-existence, subject/object, samsāra/nirvāṇa, or self/other — without negating their conventional validity [T1] [U2T].
The hymn’s central aim is to point to the Dharmadhātu (Ground, Buddha-nature) [G], the non-dual expanse of reality where all phenomena / manifestations [M] are illusory, “there, yet not there,” like reflections or dreams, and to guide practitioners toward realizing this truth through the Middle Way, free from all extremes.
Nāgārjuna’s approach in the Niraupamyastavah is distinctive for its integration of devotion and philosophy. By praising the Buddha as the “Incomparable One,” the text evokes reverence [T1] while simultaneously deconstructing [T2] (without rejecting [T1]) dualistic concepts [Uopp] through negation, paradox, and the tetralemma (not this, not that, not both, not neither) [U2T-in-action, Uopp-in-action].
The Buddha is portrayed as a figure who perceives the emptiness of all things [T2] ⇐⇒ yet engages compassionately with the world [T1] (“acting [T1] without acting [T2] [U2T-in-action]”), teaches without uttering inherent syllables, and manifests in illusory forms like a rainbow, all while abiding in the formless Dharmakāya.
This interplay of conventional action [T1] ⇐⇒ and ultimate wisdom [T2] [U2T] underscores the practical soteriological message: liberation arises not from rejecting the world (activities, thinking, concepts, dualities) but from directly realizing its empty [T2] ⇐⇒ interdependent [T1] ⇐⇒ and illusory nature [U2T].
The hymn’s significance lies in its accessibility and depth, making Madhyamaka’s abstract principles vivid through poetic imagery and the Buddha’s lived example. It complements Nāgārjuna’s other works by offering a contemplative and inspirational entry into non-dual thought, appealing to both practitioners and scholars. As a bridge between philosophy and practice, the Niraupamyastavah
invites readers to “emulate the Buddha’s non-dual vision” [U2T-in-action] — harmonizing wisdom [T2] and compassion [T1], engaging with the world’s appearances [T1] while recognizing their ultimate emptiness [T2] [U2T-in-action] — and to awaken to the Dharmadhātu’s ineffable harmony, where all distinctions dissolve in the luminous unity of reality.
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Nāgārjuna teaches that by ‘acting [T1] without acting [T2] [U2T-in-action]’ — engaging in conventional virtuous activities like praise or compassion [T1] ⇐⇒ without grasping at them as absolute [T2] ⇐⇒ practitioners align more closely with this indescribable, inconceivable reality [U2T].
This approach, rooted in the Middle Way, transforms everyday actions into adapted skillful means (upāya) / antidotes [T1] ⇐⇒ that gradually dissolve reification, opposition, ignorance (avidyā) and attachment (upādāna) [T2] ⇐⇒ drawing one closer and closer to awakening / enlightenment [U2T-in-action].
The text thus offers a practical path to embody the Union of the Two Truths [U2T-in-action]: the Union of wisdom (Prajñā) [T2] ⇐⇒ and compassion (Karuṇā) [T1] of the Buddha (reality-as-it-is / tathātā), integrating the conventional / dependently co-originated relatively functional appearances [T1] ⇐⇒ and ultimate / emptiness of inherent existence, no absolute [T2] ⇐⇒ in a seamless dance of liberation (moksha) [U2T-in-action].
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Major themes:
The inconceivable reality-as-it-is, Ground, Dharmadhātu, Buddha-nature,
embodied by the Incomparable One, the Buddha, the perfection of virtues and wisdom;
acting conventionally without acting in absolute terms, in accord with reality-as-it-is,
praising without praising, in accord with reality-as-it-is,
perceiving without perceiving, in accord with reality-as-it-is,
knowing without knowing, in accord with reality-as-it-is,
thinking without thinking, in accord with reality-as-it-is,
marking without marking, in accord with reality-as-it-is,
differentiating / discriminating without differentiating / discriminating, in accord with reality-as-it-is,
transcending without rejecting, transcending without transcending; in accord with reality-as-it-is,
manifesting / creating without manifesting / creating, in accord with reality-as-it-is,
learning / practicing / teaching without learning / practicing / teaching, in accord with reality-as-it-is,
liberating without being, in accord with reality-as-it-is,
living without absolutes, in accord with reality-as-it-is,
dedicating without dedicating / merit, in accord with reality-as-it-is;
Union of the Two Truths [U2T / U2T-2T] (T1: independently co-arisen relatively functional impermanent appearances merely labeled by the mind, T2: emptiness of inherent existence, no absolute);
Union of the three spheres of any activity [U3S / U2T-3S] (ex. subject/actor, relation/action, object/result);
Union of opposites [Non-duality / Uopp / U2T-opp] (ex. saṃsāra and nirvāṇa; permanence, impermanence; inferior, superior, average; past, present, future; above, below, middle; internal, external; self, other; subject, object; many, one; positive, negative, neutral; body, speech, mind; movement, stillness; speech, silence; action, not-acting; accepting, rejecting);
Union of the Ground and its Manifestations [UGM / U2T-GM];
Union of the three Kayas [U3K / U2T-3K] (Dharmakāya, Sambhogakāya, Nirmāṇakāya);
tetralemma (not ‘this’, not ‘non-this’, not both, not neither);
Union of virtuous adapted skillful means (like bodhicitta, compassion) and wisdom of emptiness,
the illusory nature of all dharmas;
the Middle Way free from all extremes and middle, with nothing to accept / reject / change in absolute terms;
the universal fractal karmic cycle;
universal liberation / awakening / enlightenment.
“Hymn to the Incomparable One”
Union of the Two Truths in action: The emptiness of inherent existence of all phenomena [T2] ⇐⇒ doesn’t deny conventional truths / functionalities, adapted skillful means, virtues like devotion, dedication and compassion [T1].
The two truths are inseparable, interdependent, co-defined, co-evolving, in harmony; one truth implies the other, thus both empty of inherent existence [U2T / U2T-2T].
It is possible to act in accord with the Union of the Two Truths, while being fully aware of the inconceivable true nature of Reality as it is (Dharmata / U2T). (Verses 1–3)
This section introduces the Buddha as the “Incomparable One,” whose wisdom realizes the insubstantiality [T2] and non-duality [Uopp] of all phenomena, without completely rejecting them [T1] [U2T], perceiving the ultimate reality (Dharmadhātu) beyond all dualities / triads / quads…, like the triad: (i) knower (subject), (ii) knowing (action), and (iii) known (object) [U2S / U2T-3S].
These verses establish the Madhyamaka theme of “transcending dualistic opposites [T2] ⇐⇒ without rejecting them [T1]” through the [Unions: U2T / U3S / Uopp / UGM / U3K], setting the tone for the hymn’s exploration of the Middle Way free from all extremes and middle(s) of any duality / triad / quad…
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It is possible to act/perceive/live in accord with reality, with the Middle Way free from all extremes, with the Union of the Two Truths, thus transcending, without rejecting, old and new conditioning / karma. Examples:
— Acting conventionally [T1] (actions of the body / physical, speech / conceptual, mind / mental) without acting in absolute terms [T2], acting without attachment, reification, effort or absolute, because of being fully aware of the inconceivable true nature & dynamic of Reality as it is [U2T / Uopp / U3S / UGM / U3K].
— Praising conventionally without praising in absolute terms, …
— Perceiving conventionally without perceiving in absolute terms, …
— Knowing conventionally without knowing in absolute terms, …
— Awareness is the liberating factor.
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Verse 1 – Praising without praising the Incomparable One, embodying Reality-as-it-is.
“Praising [T1] without praising [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of praising [U3S / U2T-3S], with the Union of opposites like praising and not-praising [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of praising: (i) praiser, (ii) praising, (iii) praised [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of helping: (i) helper, (ii) helping, (iii) helped [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) praising / helping, (ii) not-praising / not-helping [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
1. O incomparable One!
Obeisance to you who
knows the insubstantiality of all things [T2].
You make efforts for the benefit of this world [T1] [U2T]
is devoid of pure views.
This opening verse offers obeisance to the Buddha, described as the “Incomparable One” who realizes the insubstantiality (emptiness) of all phenomena, free from inherent existence [T2] ⇐⇒ without completely rejecting them [T1] [U2T].
His wisdom transcends [T2] (without rejection [T1]) dualistic opposites like substantiality/insubstantiality ⇐⇒ yet he compassionately engages in efforts to benefit a world mired in deluded views, such as realism or nihilism [T1] [U2T].
The “pure views” lacking in the world refer to the correct understanding of the Union of the Two Truths [U2T], where conventional/relative appearances [T1] ⇐⇒ and emptiness of inherent existence [T2] are inseparable, interdependent, relative, co-defined, co-evolving, in harmony, in ‘Union’ [T1-2T] ⇐⇒ thus both empty of inherent existence [T2-2T] [U2T-2T].
The obeisance reflects the Union of opposites [Uopp / U2T] in action, harmonizing conventional devotion [T1] ⇐⇒ with wisdom [T2] ⇐⇒ pointing to the non-dual Middle Way free from all extremes.
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Verse 2 – The Incomparable One perceives without perceiving in accord with the true nature of reality.
“Perceiving [T1] without perceiving [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of perception [U3S / U2T-3S], with the Union of opposites like perceiving and not-perceiving [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of perception: (i) perceiver, (ii) perception, (iii) perceived [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) perceiving, (ii) not-perceiving [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
2. Through your enlightenment eye
no thing is seen by you [T2], Lord!
sublime is your view which [T1] [U2T]
perceives ultimate reality!
This verse praises the Buddha’s “enlightenment eye,” which perceives no inherently existent “thing” [T2] ⇐⇒ yet realizes [T1] the ultimate reality — the Dharmadhātu — where all phenomena are dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] [U2T].
The negation/refutation of “things” transcends [T2] (without rejection [T1]) the duality of seer/seen (or the triad actor/perceiver, action/perception, result/perceived) ⇐⇒ revealing the illusory nature of perception.
The “sublime view” is the Middle Way, harmonizing the absence of inherent entities [T2] ⇐⇒ with their conventional functionality [T1] [U2T].
The verse reflects the [Uopp], where opposites like perception/non-perception are interdependent, co-defined, co-imputed [T1-opp] ⇐⇒ empty of inherent existence [T2-opp] ⇐⇒ illusory, 'there, yet not there' ⇐⇒ pointing to the Buddha’s non-dualistic non-conceptual wisdom.
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Verse 3 – The Incomparable One knows without knowing the true nature & dynamic of reality-as-it-is.
“Knowing [T1] without knowing [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of cognition [U3S / U2T-3S], with the Union of opposites like knowing and not-knowing [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of cognition: (i) knower, (ii) cognition, (iii) known / knowledge [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) knowing, (ii) not-knowing [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
3. Ultimate there is neither knower (subject)
nor thing to be known (object).
Oh! You (Lord Buddha) know the dharmatā
which is very difficult to comprehend.
This verse emphasizes the non-duality of ultimate reality (dharmatā, the true nature of phenomena), where phenomena like the three spheres of knower/knowing/known are refuted [T2-3S] ⇐⇒ as they are dependently co-arisen relatively functional [T1-3S] ⇐⇒ and empty of inherent existence [T2-3S] [U2T-3S] ⇐⇒ Illusory, 'there, yet not there'.
The Buddha’s realization of this dharmatā — the Dharmadhātu — [T2] (without rejection [T1]) dualistic cognition (not accepting dualities) [T2] ⇐⇒ yet is described as “knowing” in conventional terms (not rejecting dualities) [T1] [U2T].
The difficulty of comprehending dharmatā lies in its ineffable, non-dualistic non-conceptual nature, beyond opposites like knowable/unknowable.
The verse reflects the [Unions: U2T / U3S / Uopp / UGM / U3K], harmonizing conventional cognition [T1] ⇐⇒ with ultimate non-duality [T2] [U2T].
“Creating / producing or ceasing [T1] without creating / producing or ceasing [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of causality / production [U3S / U2T-3S], with the Union of opposites like coming and going, origination / duration / cessation, creating and not-creating, bondage and liberation, samsāra and nirvāṇa [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation. (Verses 4–6)
There are two ways to look at “creation and destruction”:
– (a) the creation / coming-into-being of the effect or nirvāṇa and the destruction / going-into-non-existence of the cause or samsāra at the junction of cause-effect, or at the junction samsāra-nirvāṇa (implying that samsāra is to be abandoned, and nirvāṇa sought – thus discriminating between the two); or
– (b) the Middle Way with nothing to accept / do / add, nothing to reject / not-do / subtract in absolute terms (like accepting nirvāṇa and rejecting samsāra). In both cases, the point is that creation and rejection are non-dual [Uopp / U2T].
This section focuses on the Buddha’s realization of the non-dual nature of phenomena, where there is neither creation / origination nor destruction / cessation of dharmas, neither origination / coming into existence of the effect, or cessation / going into non-existence of the cause; no inherent junctions between cause and effect, between rebirths, and between samsāra and nirvāṇa. It emphasizes the [Unions: U2T / U3S / Uopp / UGM / U3K], where opposites like afflictions / bondage and their cessation / liberation are inseparable, interdependent, relative, co-defined, co-evolving [T1-opp] ⇐⇒ thus empty of inherent existence, never absolute [T2-opp] [U2T-opp] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ reflecting the Middle Way free from all extremes.
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It is possible to act/perceive/live in accord with reality, with the Middle Way free from all extremes, with the Union of the Two Truths, thus transcending, without rejecting, old and new conditioning / karma. Examples:
— Acting conventionally (actions of the body / physical, speech / conceptual, mind / mental) without acting in absolute terms, acting without attachment, reification, effort or absolute, because of being fully aware of the inconceivable true nature & dynamic of Reality as it is [U2T / Uopp / U3S / UGM / U3K].
— Creating / producing or ceasing / destroying conventionally without creating / producing or ceasing / destroying in absolute terms, …
— Feeling conventionally without feeling in absolute terms, …
— Perceiving conventionally without perceiving in absolute terms, …
— Thinking conventionally without thinking in absolute terms, …
— Differentiating conventionally without differentiating in absolute terms, …
— Conceptualizing conventionally without conceptualizing in absolute terms, …
— Talking conventionally without talking in absolute terms, …
— Moving conventionally without moving in absolute terms, …
— Being conscious conventionally without being conscious in absolute terms, …
— Purifying conventionally without purifying in absolute terms, …
— Transcending conventionally without transcending in absolute terms, …
— Liberating conventionally without liberating in absolute terms, …
— Awareness is the liberating factor.
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Verse 4 – The Incomparable One perceives with equanimity: not accepting / doing / affirming nor rejecting / undoing / negating anything in absolute terms.
“Perceiving [T1] without perceiving [T2] [U2T-in-action]” – like illusions, 'there, yet not there', with equanimity [Uopp], in accord with the Middle Way free from all extremes in everything; nothing to accept / seek / do / add / affirm in absolute terms (ex. nirvāṇa), nothing to reject / abandon / not-do / subtract / negate in absolute terms (ex. samsāra), nothing to change / improve / purify in absolute terms (ex. the body, speech and mind), just conventionally, relatively, temporarily if it helps on the path in this particular occasion. Perceiving everything (ex. samsāra and nirvāṇa) as primordially interconnected, equal, pure, perfect, complete, divine, ‘One’ in the non-dual sense: ex. not many, not one, not both, not neither. So enlightenment is not gained by accepting/rejecting/changing anything in absolute terms, but by directly realizing the inconceivable true nature of reality as it is here & now, by transcending [T2] (without rejection [T1]) all opposites / dualities / triads / quads… (Dharmadhātu).
Acting while aware of the Union of the Two Truths about the triad / three spheres of perception: (i) perceiver, (ii) perception, (iii) perceived [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of creation/destruction: (i) creator/destroyer, (ii) creation/destruction, (iii) created/destroyed [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad: (i) origination / beginning / birth / coming, (ii) duration / middle / life / change, (iii) cessation / ending / death / going [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) coming / creation / acceptation, (ii) going / destruction / rejection [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
4. You have
neither created (origination / acceptation) any dharma
nor destroyed (cessation / rejection) any,
but you attained Great Enlightenment
seeing them with equanimity.
This verse praises the Buddha for attaining enlightenment without creating / coming / accepting or destroying / going / rejecting dharmas (phenomena), as both actions imply inherent existence (realism).
Instead, he sees all dharmas with equanimity (non-duality / Uopp) ⇐⇒ realizing their dependent co-origination, interdependence [T1] ⇐⇒ and empty nature [T2] [U2T / Uopp].
This non-dual vision transcends [T2] (without rejection [T1]) the opposites of acceptation/rejection, coming/going, or creation/destruction, revealing their illusory harmony within the [Unions: U2T / U3S / Uopp / UGM / U3K].
Enlightenment is not an acquisition/rejection, coming/going, or creation/destruction but the realization of the Dharmadhātu, where all dharmas are “there, yet not there.”
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Verse 5 – The Incomparable One obtained enlightenment without seeking/accepting this/nirvāṇa while abandoning/rejecting that/samsāra.
“Liberating [T1] without liberating [T2] [U2T-in-action]” – like illusions, 'there, yet not there' – without abandoning samsāra, in accord with the Union of the Two Truths in action [U2T]. Nirvāṇa is simply directly realizing the true nature & dynamic of samsāra, of the karmic cycle, of reality as it is here & now [U2T / Uopp]. Samsāra and nirvāṇa are not different / separate, not identical / united, not both, not neither [Tetralemma] ⇐⇒ they are both empty of inherent existence [T2-opp] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-ceasing, co-imputed [T1-opp] [U2T-opp / Uopp] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes and middle; nothing to attain / get-rid-of / purify in absolute terms, no discrimination in absolute terms [Middle Way].
Acting while aware of the Union of the Two Truths about the triad / three spheres of liberation: (i) liberator, (ii) liberation, (iii) liberated [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) bondage / samsāra, (ii) liberation / nirvāṇa [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) pure, (ii) impure [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
5. You did not desire for Nirvāṇa
seeing the faults of Samsāra,
O Lord! you attained Peace (Nirvāṇa)
without getting rid of Samsāra.
This verse negates/refutes the duality of samsāra/nirvāṇa, stating that the Buddha attained nirvāṇa not by rejecting samsāra’s faults but by realizing their non-dual nature [U2T / Uopp].
Both samsāra and nirvāṇa are dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ co-defined ⇐⇒ and illusory in accord with the [Unions: U2T / U3S / Uopp / UGM / U3K].
The Buddha’s “peace” is the non-dual Dharmadhātu, where opposites like bondage/liberation, samsāra/nirvāṇa, pure/impure are harmonized, “there, yet not there.”
The verse reflects the Middle Way, avoiding extremes of eternalism (not accepting / reifying nirvāṇa / T21) ⇐⇒ or nihilism (not rejecting samsāra / T1) [U2T].
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Verse 6 – The Incomparable One obtained enlightenment without discriminating between apparent opposites in absolute terms.
“Purifying [T1] without purifying [T2] [U2T-in-action]” – like illusions, 'there, yet not there', in accord with the Union of the Two Truths in action [U2T]. Nirvāṇa is not about ceasing afflictions / defilements, or abandoning samsāra for nirvāṇa. Afflictions and their cessation are non-dual [Uopp], have the same nature [U2T]. There is no absolute basis for any discrimination. In that sense everything is primordially equal, pure, perfect, complete, divine, ‘one’ in the non-dual sense: not many, not one, not both together, not neither Everything is beyond the capacity of our conditioned dualistic conceptual mind(s); reality has to be non-dualistically non-conceptually directly perceived.
“Transcending dualistic conceptual thinking [T2] without completely rejecting it [T1] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of thinking / transcending [U3S / U2T-3S], with the Union of opposites like thinking and non-thinking, transcending and non-transcending [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of purification: (i) purifier, (ii) purification, (iii) purified [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of thinking: (i) thinker, (ii) thinking, (iii) thought [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) thinking, (ii) non-thinking [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) transcending, (ii) non-transcending [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of transcendence: (i) subject, (ii) transcending, (iii) object [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of discrimination: (i) discriminator, (ii) discrimination, (iii) discriminated [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) pure / nirvāṇa, (ii) impure / samsāra [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) affliction / nirvāṇa, (ii) cessation of affliction / samsāra [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
6. You have realized that affliction and since
no discrimination is possible in
(Dharmadhātu of affliction and Dharmadhātu of cessation)
so you are [primordially] completely pure.
This verse describes the Buddha’s realization that afflictions (kleśas) and their cessation (extinction) are non-dual within the Dharmadhātu, as both are dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] [U2T].
The impossibility of discriminating between opposites like affliction and their cessation reflects the [Unions: U2T / U3S / Uopp / UGM / U3K], where these opposites are co-defined, illusory, and “there, yet not there.”
The Buddha’s purity arises from this non-dual realization, not from rejecting afflictions (or samsāra).
The verse points to the Middle Way, harmonizing conventional purity [T1] ⇐⇒ with ultimate non-duality (beyond pure, impure, both, neither) [T2] [U2T].
“Acting compassionately [T1] without acting [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of action [U3S / U2T-3S], with the Union of opposites like acting and not-acting, movement and stillness, thinking and non-thinking, sound and silence [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation. (Verses 7–11)
This section explores the Buddha’s non-dual expression of compassionate activities, teachings [T1] ⇐⇒ and freedom from dualistic constructs [T2] [U2T] like the 5-aggregates, attachment/reification, coming into existence of the effect and going into non-existence of the cause, or leaving samsāra to enter nirvāṇa, reflecting the [Unions: U2T / U3S / Uopp / UGM / U3K] through his compassionate [T1] ⇐⇒ yet unattached actions based on wisdom / emptiness of inherent existence [T2], the Union of the Two Truths in action [U2T].
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It is possible to act/perceive/live in accord with reality, with the Middle Way free from all extremes, with the Union of the Two Truths, thus transcending, without rejecting, old and new conditioning / karma. Examples:
— Acting conventionally (actions of the body / physical, speech / conceptual, mind / mental) without acting in absolute terms, acting without attachment, reification, effort or absolute, because of being fully aware of the inconceivable true nature & dynamic of Reality as it is [U2T / Uopp / U3S / UGM / U3K].
— Teaching / learning conventionally without teaching / learning in absolute terms, …
— Owning / acquiring conventionally without owning / acquiring in absolute terms, …
— Acting compassionately conventionally without acting compassionately in absolute terms, …
— Discriminating / differentiating conventionally without discriminating / differentiating in absolute terms, …
— Binding / liberating conventionally without binding / liberating in absolute terms, …
— Awareness is the liberating factor.
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Verse 7 — The Incomparable One teaches without teaching, without grasping at any word / concept / view / path / absolute.
“Teaching / learning [T1] without teaching / learning [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of teaching [U3S / U2T-3S], with the Union of opposites like teaching and non-teaching [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of teaching: (i) teacher, (ii) teaching, (iii) lesson / student [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of learning / practicing: (i) student, (ii) learning/ practicing, (iii) object [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) speech / movement / action, (ii) silence / stillness / non-action [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) teaching / learning / practicing, (ii) non-teaching / non-learning / non-practicing [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
7. O Master! You have uttered not a syllable,
yet you satisfied the trainees
by raining down the nectar of profound teaching.
This verse paradoxically praises the Buddha for teaching [T1] ⇐⇒ without uttering a syllable [T2] ⇐⇒ signifying his non-dual realization that transcends [T2] (without rejection [T1]) the duality of speech/silence [U2T-opp / Uopp].
His teachings arise dependently to benefit trainees [T1] ⇐⇒ yet are empty of inherent existence [T2] [U2T] ⇐⇒ like illusions.
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The “nectar of profound teaching” reflects the Union of the Two Truths [U2T], harmonizing conventional communication [T1] ⇐⇒ with wisdom / emptiness of inherent existence [T2], the Union of the Two Truths in action [U2T].
The verse points to the [Uopp], where opposites like teaching/non-teaching are co-arisen [T1-opp] ⇐⇒ empty of inherent existence [T2-opp] ⇐⇒ and non-dual [U2T / Uopp] ⇐⇒ illusory, 'there, yet not there' ⇐⇒ embodying the Middle Way free from all extremes.
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Verse 8 – The Incomparable One doesn’t dwell in any dharmas; he is free to acquire/use them without using them.
“Owning / acquiring [T1] without owning / acquiring 5-aggregates… [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of ownership [U3S / U2T-3S], with the Union of opposites like existence and non-existence, or the two truths [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of ownership: (i) owner, (ii) owning, (iii) possession [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of acquisition: (i) acquirer, (ii) acquiring, (iii) acquired [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) dharmas, (ii) space [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) existence, (ii) non-existence [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) form, (ii) emptiness [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) attachment, (ii) non-attachment [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) consciousness, (ii) world [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
8. You have no attachment in the Aggregates (objects),
Sense spheres and Elements of Existence,
You whose mind (subject) is the nature of space
do not dwell in any dharmas
(ex. consciousness or 5-aggregates…).
This verse negates/refutes the Buddha’s attachment to the aggregates (skandhas), sense spheres (āyatanas), and elements (dhātus), describing his mind as “the nature of space,” free from dwelling in any dharmas [T2] ⇐⇒ without rejecting them completely [T1] [U2T].
These constructs – ex. subject/consciousness, relation/action, object/5-aggregates… – are dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ in accord with the [Unions: U2T / U3S / Uopp / UGM / U3K].
The “nature of space” symbolizes the non-dual Dharmadhātu, where opposites like attachment/non-attachment, subject/action/object, and consciousness/world are illusory and non-dual [Uopp / U2T].
The verse reflects the Middle Way, harmonizing conventional freedom [T1] ⇐⇒ with emptiness of inherent existence [T2] [U2T].
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Verse 9 – The Incomparable One acts compassionately without acting, without attachment, reification, effort or absolute, without any being. Always uniting compassion and wisdom.
“Compassion [T1] without being [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of compassionate activity [U3S / U2T-3S], with the Union of opposites like being and non-being, or the two truths [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of action: (i) actor, (ii) acting, (iii) result [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) compassion, (ii) emptiness [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) compassion, (ii) wisdom [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) existence / being / form, (ii) non-existence / non-being / emptiness [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
9. O Lord! you have no notion of being at all [T2],
but you have infinite compassion [T1] [U2T]
towards miserable sentient beings.
This verse contrasts the Buddha’s absence of any notion of inherent “being” [T2] ⇐⇒ with his infinite compassion for sentient beings [T1] [U2T].
The negation/refutation of “being” transcends [T2] (without rejection [T1]) dualities/triads like self/other ⇐⇒ revealing their interdependence [T1] ⇐⇒ and emptiness of inherent existence [T2] ⇐⇒ within the [Unions: U2T / U3S / Uopp / UGM / U3K].
Compassion arises [T1] ⇐⇒ without attachment to inherent entities [T2] ⇐⇒ reflecting the non-dual inseparability, interdependence, co-definition, co-evolution, harmony, Union of wisdom [T2] ⇐⇒ and compassionate action [T1], the Union of the Two Truths in action [U2T].
The verse points to the Middle Way, where opposites like selflessness/compassion are interdependent [T1-opp] ⇐⇒ empty of inherent existence [T2-opp] [U2T-opp] ⇐⇒ illusory, 'there, yet not there' ⇐⇒ pointing to the Middle Way ⇐⇒ and the interconnection of everything ⇐⇒ in a limitless and centerless cycle [Cycle].
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Verse 10 – The Incomparable One differentiate / discriminates relatively without differentiating / discriminating in absolute terms, without grasping at any duality, triad, phenomena or characteristic, impure or pure.
“Discriminating / differentiating [T1] without discriminating / differentiating [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of discrimination / differentiation [U3S / U2T-3S], with the Union of opposites like pleasure and pain, soul and no-soul, permanent and impermanent [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of discrimination / differentiating: (i) discriminator, (ii) discrimination, (iii) discriminated [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) this / pleasure / soul / permanent, (ii) non-this / pain / no-soul / impermanent [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) difference / separation / many / duality, (ii) identity / union / one / non-duality [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad: (i) body / physical, (ii) speech / conceptual, (iii) mind / mental [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
10. O Lord! Your intellect mind
does not adhere to various dualistic imagination
as regards pleasure and pain, soul and no-soul,
permanent and impermanent things.
This verse negates/refutes the Buddha’s adherence to dualistic opposites like pleasure/pain, soul/no-soul, permanent/impermanent, body/mind, subject/object, etc., describing his mind as free from conceptual fixation [T2] ⇐⇒ but still not completely rejecting conventional activities, concepts and dualities [T1] [U2T].
These opposites are dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ co-imputed within the [Unions: U2T / U3S / Uopp / UGM / U3K].
The Buddha’s non-adherence reflects his realization of the Dharmadhātu, where all dualities are illusory and non-dual [Unions: U2T / U3S / Uopp / UGM / U3K].
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse points to the Middle Way, harmonizing conventional distinctions [T1] ⇐⇒ with their emptiness of inherent existence [T2] [U2T].
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Verse 11 – The Incomparable One understands causality (karma) without thinking it is absolute – because when you look at it, it is absurd even if relatively useful.
“Causality / liberation [T1] without causality / liberation [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of causality / liberation [U3S / U2T-3S], with the Union of opposites like coming and going, bondage and liberation, samsāra and nirvāṇa [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Transcending [T2] (without rejection [T1]) the problematic junctions between cause and effect, rebirths, and between samsāra and nirvāṇa.
Acting while aware of the Union of the Two Truths about the triad / three spheres of causality: (i) cause, (ii) causing, (iii) effect [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) coming, (ii) going [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) bondage / saṃsāra, (ii) liberation / nirvāṇa [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) here, (ii) there [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
11. You held the view that there is no coming or going of the things
neither are there anything deposited somewhere else ultimately.
This verse praises the Buddha for his non-dual wisdom that negates/refutes the dualistic junctions inherent in conceptual thinking about causality (cause/effect) and liberation (samsāra/nirvāṇa).
The phrase “no coming or going of the things” deconstructs the problematic junction between cause and effect, denying that effects inherently “come” into existence or causes inherently “go” out of existence, as both are dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent reality [T2] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
Similarly, “neither are there anything deposited somewhere else ultimately” negates/refutes the junction between samsāra and nirvāṇa, rejecting the notion that phenomena or beings are transferred from one state to another as if they were inherently distinct realms. The same from one rebirth to the next: there is no continuity or discontinuity.
These negations/refutations reveal that such junctions are illusory, co-imputed by the dualistic mind, and non-dual within the Union of the Two Truths [U2T] and Union of Opposites [Uopp], where opposites like cause/causality/effect, bondage/liberation, or samsāra/nirvāṇa are interdependent [T1] ⇐⇒ empty of inherent existence [T2] [U2T / Uopp] ⇐⇒ illusory, “there, yet not there,” like reflections in a dream.
The Buddha’s “view” is the realization of the Dharmadhātu — the non-dual inseparability, interdependence, co-definition, co-evolution, harmony, Acting while aware of the Union of the Two Truths about all phenomena — and the dharmatā — their non-dual essence as empty and co-arisen — transcending [T2] (without rejection [T1]) these dualistic boundaries [Uopp].
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse embodies the Middle Way, harmonizing conventional/relative appearances of causality and liberation [T1] ⇐⇒ with their emptiness of inherent existence [T2] [U2T] ⇐⇒ inviting practitioners to see these junctions as illusory without absolute reification/acceptation or rejection.
“Manifesting [T1] without manifesting [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of manifesting [U3S / U2T-3S], with the Union of opposites like ground and manifestation, the trikaya [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation. (Verses 12–18)
This section explores the Buddha’s Manifestation [M] as an illusory form ⇐⇒ appearing in the world ⇐⇒ while embodying the non-dual Dharmakāya and Dharmadhātu [Ground] [G] [UGM], transcending [T2] (without rejection [T1]) dualities/triads/quads... like birth/non-birth or form/formless through the [Unions: U2T / U3S / Uopp / UGM / U3K].
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It is possible to act/perceive/live in accord with reality, with the Middle Way free from all extremes, with the Union of the Two Truths, thus transcending, without rejecting, old and new conditioning / karma. Examples:
— Acting conventionally (actions of the body / physical, speech / conceptual, mind / mental) without acting in absolute terms, acting without attachment, reification, effort or absolute, because of being fully aware of the inconceivable true nature & dynamic of Reality as it is [U2T / Uopp / U3S / UGM / U3K].
— Manifesting conventionally without manifesting in absolute terms, …
— Originating/coming, existing/changing and ceasing/going conventionally
without originating/coming, existing/changing and ceasing/going in absolute terms, …
— Characterizing / marking / signing / defining conventionally
without characterizing / marking / signing / defining in absolute terms, …
— Perceiving marks / signs conventionally without perceiving marks / signs in absolute terms, …
— Knowing marks / signs conventionally without knowing marks / signs in absolute terms, …
— Awareness is the liberating factor.
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Verse 12 – The Buddha / Ground [G] is omnipresent timeless unborn unconditioned unchanging unceasing, yet it apparently compassionately spontaneously manifests as the multiple impermanent forms/phenomena [M] coming and going in order to teach us the true nature of reality-as-it-is and liberated us from our illusions, conditioning, karma. Everything is for our awakening; the Buddha / Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable.
“Union of the Ground and its Manifestations [UGM], or trikaya [U3K]”. The three kayas, or the Ground and its manifestations, are empty of inherent existence [T2-GM / T2-3K] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving [T1-GM / T1-3K] [U2T-GM / U2T-3K]. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; (the same for any duality) [U2T / Uopp / UGM / U3K].
Acting while aware of the Union of the Two Truths about the triad / three spheres of manifesting: (i) ground, (ii) manifesting, (iii) manifestation or qualities [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the trikāya: (i) dharmakāya / mind, (ii) sambhogakāya / speech, (iii) nirmāṇakāya / body [U3K / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
12. Although you prevail everywhere
(omnipresent as the essence of everything)
yet you are born nowhere (unborn).
(no real origination, duration, cessation of anything)
Although you manifested birth (in Lumbini) (nirmāṇakāya)
yet your body is the nature of dharmakāya.
O Lord of the Stages! It is indeed inconceivable.
This verse praises the Buddha’s non-dual manifestation, paradoxically prevailing everywhere within the Dharmadhātu (Ground, [U2T-GM]) ⇐⇒ yet born nowhere, as his Dharmakāya — the Union of Ground and manifestations — transcends [T2] (without rejection [T1]) the dualistic junction of birth/death.
His conventional birth in Lumbini, a Nirmāṇakāya manifestation [M], is an illusory appearance, dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ embodying the Dharmatā — the non-dual essence of all manifestations [U2T].
The phrase “prevail everywhere” negates/refutes the junction of liberation (samsāra/nirvāṇa), as the Dharmakāya abides in no fixed state, while “manifested birth” negates/refutes the junction of causality (birth as cause/effect), as the Nirmāṇakāya arises without inherent arising, echoing Niraupamyastavah Verse 11.
The “nature of Dharmakāya” unifies these opposites — form (body, Nirmāṇakāya) and formlessness (mind, Dharmakāya) — within the Dharmadhātu’s harmony, like reflections in a dream, “there, yet not there.”
The “inconceivable” quality reflects Dharmatā’s ineffable essence, beyond dualistic thought [Uopp]. The verse points to the Middle Way, harmonizing conventional Manifestations [M] ⇐⇒ with their ultimate Ground [G] [UGM], inviting practitioners to see birth/life/death as illusory within the non-dual Dharmadhātu.
Examples: Acting conventionally without acting in absolute terms, …
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Verse 13 – The Incomparable One (reality-as-it-is) teaches without teaching, without attachment, reification, effort or absolute, teaches the true nature of reality, using adapted skillful means like: the Middle Way, the Union of the Two Truths [U2T / U2T-2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Non-duality / Uopp / U2T-opp], Union of the Ground and its manifestations [UGM / U2T-GM], the Union of the three kayas [U3K / U2T-3K], the path of the Union of virtuous adapted skillful means combined with more and more wisdom; it teaches us to act like a Buddha in order to become a Buddha / Enlightened / One with reality-as-it-is, perceiving and acting without perceiving and acting, thus more and more in perfect accord with the Buddha / Middle Way / Reality-as-it-is.
“Originating/coming, existing/changing and ceasing/going [T1] without originating/coming, existing/changing and ceasing/going [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of origination / cessation [U3S / U2T-3S], with the Union of opposites like coming and going, origination and duration and cessation, originating and non-originating, existing and non-existing, changing and non-changing, ceasing and non-ceasing [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad: (i) origination / beginning / birth / coming, (ii) duration / middle / life / change, (iii) cessation / ending / death / going [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of creation/destruction: (i) creator/destroyer, (ii) creation/destruction, (iii) created/destroyed [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) difference / separation / many / duality, (ii) identity / union / one / non-duality [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
13. You, the irreproachable one, preached that in this world
there is neither creation nor destruction [coming and going]
just as sound and echo are neither the same nor different,
neither there is one nor many.
This verse negates/refutes [T2] (without rejection [T1]) dualities like creation/destruction, coming/going, bondage/liberation, samsāra/nirvāṇa, same/different, and one/many [Tetralemma] ⇐⇒ likening phenomena to sound and echo [Illusory] ⇐⇒ dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] [U2T].
The Buddha’s teaching reflects the [Unions: U2T / U3S / Uopp / UGM / U3K], revealing the illusory, non-dual nature of opposites.
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse points to the Middle Way, harmonizing conventional teachings [T1] ⇐⇒ with emptiness of inherent existence [T2] [U2T].
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Verse 14 – The Incomparable One has directly realized without realizing the indescribable/inconceivable true nature & dynamic of reality-as-it-is [U2T / U3S / Uopp / UGM / U3K], of all apparent dharmas, characteristics / signs / marks, relations / oppositions, dualities, triads…; that the whole world is like an illusion, reflection, mirage, dream, echo, ‘there, yet not there’; not really existent / functional, not completely non-existent / non-functional, not both, not neither; beyond all conditioned dualistic conceptual proliferation, beyond all conditioning / karma (individual, collective, cosmic).
“Characterizing / marking / signing / defining [T1] without characterizing / marking / signing / defining [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of characterization / marking / signing / defining [U3S / U2T-3S], with the Union of opposites like mark and no-mark, sign and no-sign, permanence and impermanence, finite and infinite, dependent and independent, empty and non-empty [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of characterisation / definition / signing / marking: (i) characteristic / definition / sign / mark, (ii) characterisation / definition / signing / marking, (iii) characterised / defined / signed / marked [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) sign / mark, (ii) no-sign / no-mark [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) dependent / impermanent / annihilated / finite / non-empty, (ii) independent / permanent / eternal / infinite / empty [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
14. O Lord! you have realized that this world
is just like dream or magic play
neither having eternal nor impermanent
neither having Signs nor without Signs.
This verse describes the Buddha’s realization that the world is like a dream or magical illusion, transcending [T2] (without rejecting [T1]) dualities/triads/quads... like eternal/impermanent or signs/signless [T2].
Phenomena are dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ co-imputed in accord with the [Unions: U2T / U3S / Uopp / UGM / U3K].
The dream-like nature reflects their illusory, non-dual harmony, “there, yet not there.”
The verse points to the Middle Way, harmonizing the world’s appearances [T1] ⇐⇒ with their emptiness of inherent existence [T2] [U2T].
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Verse 15 – The Incomparable One obtained enlightenment without obtaining anything, without seeking/accepting this/nirvāṇa while abandoning/rejecting that/samsāra; without discriminating between apparent opposites in absolute terms; without grasping at any word / concept / view / path / absolute; without dwelling in any dharmas; acting without acting, without attachment, reification, effort or absolute; perceiving / knowing without perceiving / knowing; differentiating / discriminating without differentiating / discriminating; studying / practicing / teaching without studying / practicing / teaching; realizing without realizing the true nature of reality as it is. Nirvāṇa is realizing the true nature of samsāra as it is here & now.
“Liberation [T1] without liberation [T2] [U2T-in-action]” – like illusions, 'there, yet not there' – without abandoning samsāra, in accord with the Union of the Two Truths in action [U2T]. Nirvāṇa is simply directly realizing the true nature & dynamic of samsāra, of the karmic cycle, of reality as it is here & now [U2T / Uopp]. Samsāra and nirvāṇa are not different / separate, not identical / united, not both, not neither [Tetralemma] ⇐⇒ they are both empty of inherent existence [T2-opp] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-ceasing, co-imputed [T1-opp] [U2T-opp / Uopp] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes and middle; nothing to attain / get-rid-of / purify in absolute terms, no discrimination in absolute terms [Middle Way].
Acting while aware of the Union of the Two Truths about the triad / three spheres of liberation: (i) liberator, (ii) liberation, (iii) liberated [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) bondage / samsāra, (ii) liberation / nirvāṇa [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of purification: (i) purificator, (ii) purification, (iii) purified [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) impure / negative / unwholesome, (ii) neutral, (iii) pure / positive / wholesome [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
15. You have gained complete victory
over the river of afflictions from its roots.
But you earned the nectar of (Nirvāṇa)
by knowing the very nature of afflictions.
This verse paradoxically states that the Buddha conquered afflictions by realizing their non-dual nature, not by rejecting them.
Afflictions are dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] [U2T] ⇐⇒ co-defined with nirvāṇa in accord with the [Unions: U2T / U3S / Uopp / UGM / U3K].
The “nectar of nirvāṇa” is the Dharmadhātu, where opposites like affliction/cessation are illusory and non-dual.
The verse reflects the Middle Way, harmonizing conventional victory [T1] ⇐⇒ with ultimate non-duality [T2] [U2T].
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Verse 16 – The Incomparable One sees form as no-form; teaches us to perceive conventionally without perceiving in absolute terms the 32 auspicious marks (appearing but empty, U2T-3S); with equanimity; and then to extend this to all dharmas (pure or impure; saṃsāra or nirvāṇa, appearances or emptiness, manifestations or Ground).
“Perceiving marks / signs [T1] without perceiving marks / signs [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of perception [U3S / U2T-3S], with the Union of opposites like perceiving and not-perceiving, form and no-form, mark and no-mark, sign and no-sign [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of perception: (i) perceiver, (ii) perception, (iii) perceived [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of characterisation / definition / signing / marking: (i) characteristic / definition / sign / mark, (ii) characterisation / definition / signing / marking, (iii) characterised / defined / signed / marked [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) sign / mark, (ii) no-sign / no-mark [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) form, (ii) emptiness [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
16. O Courageous one! you who are of
the nature of signless see form as ‘no-form’.
But your dazzling body has appeared to us
endowed with Thirty-two Auspicious marks.
This verse contrasts the Buddha’s signless, formless nature [T2] ⇐⇒ with his conventional appearance bearing the thirty-two auspicious marks [T1] [U2T].
The “nature of signless” is the Dharmadhātu, where dualities like form/no-form are dependently co-arisen relatively functional [T1-opp] ⇐⇒ empty of inherent existence [T2-opp] ⇐⇒ and non-dual within the [Unions: U2T / U3S / Uopp / UGM / U3K].
His form is illusory, like a reflection, “there, yet not there.”
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse points to the Middle Way ⇐⇒ harmonizing conventional form [T1] ⇐⇒ with ultimate formlessness [T2] [U2T].
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Verse 17 – Purification of perception is a gradual process; one has to escape from all extremes, like attachment, reification, complete rejection, grasping at emptiness or oneness, or any other ultimate reality. We need to use gradual adapted skillful means along the path, but they must be combined with more and more wisdom, in accord with the Middle Way.
“Perceiving / knowing [T1] without perceiving / knowing [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of perception / cognition [U3S / U2T-3S], with the Union of opposites like perceiving and not-perceiving, knowing and not-knowing, knowledge and no-knowledge, illusion and reality, describable and indescribable, conceivable and inconceivable [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of perception: (i) perceiver, (ii) perception, (iii) perceived [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of cognition: (i) knower, (ii) cognition, (iii) known / knowledge [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) form, (ii) emptiness [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) ground, (ii) manifestation [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
17. Even if one sees the form it is not the ‘seeing’.
If one sees the dharma it is then well-seen
but dharmatā cannot be seen.
This verse negates/refutes [T2] (without rejection [T1]) conventional seeing (perception), stating that
seeing the [inherent] Buddha’s form [T1] is not true seeing ⇐⇒ as the three spheres of perception are dependently co-arisen relatively functional [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ and illusory.
Seeing the dharma (teachings, T1) is closer to truth (closer to reality-as-it-is, but still dualistic and conceptual), but the dharmatā — the unconditioned non-dual non-conceptual reality-as-it-is — is still beyond ordinary perception.
i.e. Perceiving pure forms – like the Buddha, Dharma and Sangha – is still illusory ⇐⇒ dependently arisen [T1] ⇐⇒ empty of inherent existence [T2] [U2T].
Opposites like seeing/non-seeing, perceiver/perception/perceives, pure/impure are illusory within the [Unions: U2T / U3S / Uopp / UGM / U3K], pointing to the Dharmadhātu [Unions: U2T / U3S / Uopp / UGM / U3K].
The verse reflects the Middle Way, harmonizing conventional perception [T1-opp] ⇐⇒ with ultimate non-conceptuality [T2-opp] [U2T-opp].
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Verse 18 – The Incomparable One compassionately spontaneously manifests in various forms (as adapted skillful means) without really manifesting as anything. His forms are dependently co-arisen, but still empty of inherent existence; not really existent / functional, not completely non-existent / non-functional, not both, not neither. So we can use them without thinking they are absolute.
“Manifesting [T1] without manifesting a body [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of manifesting [U3S / U2T-3S], with the Union of opposites like manifesting and non-manifesting, existence and non-existence, the two truths, body and speech and mind, ground and manifestation, the trikaya [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of manifesting: (i) ground, (ii) manifesting, (iii) manifestation or qualities [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) ground, (ii) manifestation [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) form, (ii) emptiness [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) things, (ii) space [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) everything, (ii) nothing [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
18. Your body is neither hollow (nothingness)
nor have any bone, flesh and blood (as mortal beings have)
Still you manifested a body just as the rainbow in the sky.
This verse negates/refutes [T2] (without rejection [T1]) the Buddha’s body ⇐⇒ yet affirms his illusory manifestation like a rainbow [Illusory] ⇐⇒ dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] [U2T].
Opposites like material/immaterial are non-dual within the [Unions: U2T / U3S / Uopp / UGM / U3K], reflecting the Dharmadhātu.
The rainbow metaphor illustrates the illusory, “there, yet not there” nature of his form.
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse points to the Middle Way, harmonizing conventional form [T1] ⇐⇒ with emptiness of inherent existence [T2] [U2T], inviting practitioners to see forms as “there, yet not there,” aligning with the Niraupamyastavah’s goal of non-dual harmony.
“Using adapted skillful means / manifestation [T1] without grasping them, aware of their true nature [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of action [U3S / U2T-3S], with the Union of opposites like action and non-action [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation. (Verses 19–24 + Dedication)
This section highlights the Buddha’s compassionate manifestations and teachings, appearing to engage in worldly activities [M] ⇐⇒ while embodying the non-dual Dharmadhātu, reflecting the Ground (Reality as it is) [G] ⇐⇒ through adapted skillful means (examples, hints, pointers) [UGM].
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It is possible to act/perceive/live in accord with reality, with the Middle Way free from all extremes, with the Union of the Two Truths, thus transcending, without rejecting, old and new conditioning / karma. Examples:
— Acting conventionally (actions of the body / physical, speech / conceptual, mind / mental) without acting in absolute terms, acting without attachment, reification, effort or absolute, because of being fully aware of the inconceivable true nature & dynamic of Reality as it is [U2T / Uopp / U3S / UGM / U3K].
— Acquiring karma conventionally without acquiring karma in absolute terms, …
— Teaching / learning conventionally without teaching / learning in absolute terms, …
— Coming / changing / going conventionally without coming / changing / going in absolute terms, …
— Manifesting conventionally without manifesting in absolute terms, …
— Acting / thinking / differentiating conventionally without acting / thinking / differentiating in absolute terms, …
— Dedicating conventionally without dedicating in absolute terms, …
— Awareness is the liberating factor.
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Verse 19 – The Incomparable One’s manifestations acts / feels without acting / feeling – meaning: to get free from them, without rejecting them, we need to realise the true nature of those actions / karma and feelings / emotions.
“Actions of the body, speech and mind [T1] without acting [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of manifesting / acting / teaching [U3S / U2T-3S], with the Union of opposites like action and non-action, movement and stillness, word and silence [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of feeling: (i) feeler, (ii) feeling, (iii) sensation / emotion [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of action: (i) actor, (ii) acting, (iii) result or qualities [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) action / feeling, (ii) non-action / non-feeling [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) conventional / relative, (ii) absolute [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
19. It is not possible that you have
hunger, thirst, impurity and disease in your body
but you showed as worldly activities
according to worldly convention.
This verse negates/refutes [T2] (without rejection [T1]) worldly attributes like hunger or disease in the Buddha’s body ⇐⇒ yet affirms his illusory engagement in such activities to accord with worldly conventions [T1] [U2T].
These opposites are dependently co-arisen relatively functional [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ within the [Unions: U2T / U3S / Uopp / UGM / U3K], reflecting the Dharmadhātu’s non-dual harmony.
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse points to the Middle Way, harmonizing conventional engagement [M] ⇐⇒ with ultimate transcendence [G] [Unions: U2T / U3S / Uopp / UGM / U3K].
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Verse 20 – The Incomparable One didn’t reject / abandon / negate the karmic cycle (saṃsāra) (as if reality-as-it-is was 'inherently bad / impure’), even if the three spheres of causality/karma are empty of inherent existence, even if the 12 links of dependent origination are illusory. They are useful adapted skillful means / tools when used with wisdom. But the only way to disarm the karmic cycle, to transcend it without rejecting it, is to perceive/know without knowing/perceiving its true nature & dynamic as it is here & now [U2T / U3S / Uopp / UGM / U3K]. Then our actions turn automatically for the better, more and more in accord with reality-as-it-is, and we stop suffering the consequences of mistaken choices and actions not in accord with reality-as-it-is.
“Karma [T1] without karma [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of karma formation [U3S / U2T-3S], with the Union of opposites like karma and no-karma [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of action/karma: (i) actor, (ii) acting, (iii) result / consequence / qualities [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) karma, (ii) no-karma [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of causality: (i) cause, (ii) causing, (iii) effect [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) cause / action, (ii) effect / consequence [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
20. O Sinless one!
you do not have even the slightest obstruction of Karma
still out of great compassion you showed the world
the law of cause and effect as infallible.
This verse negates/refutes inherent causality/karma in the Buddha [T2] ⇐⇒ yet affirms his teaching of cause and effect (karma) out of compassion [T1] [ U2T].
Karma and its absence (no-karma) are dependently co-arisen relatively functional [T1-opp] ⇐⇒ and empty of inherent existence [T2-opp] ⇐⇒ within the [Unions: U2T / U3S / Uopp / UGM / U3K], reflecting the Dharmadhātu’s non-dual harmony.
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse points to the Middle Way, harmonizing conventional causality/karma [T1] ⇐⇒ with emptiness of inherent existence [T2] [U2T].
Pointing to the Dharmadhātu: Pointing to the Dharmadhātu refers to the act of directing awareness toward the boundless, non-dual Ground of ultimate reality in Mahāyāna Buddhism, where all phenomena arise interdependently [T1] and exist in perfect harmony as illusory ⇐⇒ empty of inherent existence [T2] ⇐⇒ and inseparable manifestations of the Union of the Two Truths [U2T] and Union of Opposites [Uopp]. It is not about grasping a tangible entity or place but recognizing the Dharmadhātu as a centerless, holographic-like web — akin to a fractal karmic cycle — where conventional/relative appearances [T1] ⇐⇒ and their emptiness of inherent existence [T2] coexist without inherent boundaries [U2T] ⇐⇒ transcending [T2] (without rejection [T1]) dualities/triads/quads... like samsāra/nirvāṇa or self/other [Uopp]. This pointing, as seen in Nāgārjuna’s Niraupamyastavah (e.g., Verse 6) and Paramārthastava (e.g., Verse 8), employs negation/refutation, paradox, and adapted skillful means [T1] ⇐⇒ to evoke the ineffable dharmatā [U2T] — the non-dual essence of all manifestations — within the Dharmadhātu’s expanse ⇐⇒ guiding practitioners to realize this reality through the Middle Way, free from extremes, where nothing is absolutely accepted or rejected, only engaged relatively as a luminous, interdependent whole.
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Verse 21 – For the Incomparable One there is only one vehicle (yāna) leading to Buddhahood for all without discrimination, but many adapted skillful means (upāya) for the variety of beings at different stages of awakening. So the vehicles are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
“Teaching different vehicles [T1] without teaching different vehicles [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of teaching [U3S / U2T-3S], with the Union of opposites like teaching an non-teaching, the three vehicles [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of teaching: (i) teacher, (ii) teaching, (iii) lesson / student [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of learning / practicing: (i) student, (ii) learning/ practicing, (iii) object [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad: (i) Shravakayā / Hinayāna, (ii) Pratyekabuddhayāna, (iii) Bodhisattvayāna / Mahayāna [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) difference / separation / many / duality, (ii) identity / union / one / non-duality [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
21. O Lord! From the point of view of wisdom
there is no difference between various yanās.
Yet you showed the Triple vehicles
in order to lead sentient beings to the right path.
This verse negates/refutes [T2] (without rejection [T1]) differences between the Buddhist vehicles (yānas) ⇐⇒ yet affirms their conventional distinction [T1] as adapted skillful means to guide beings, the Union of the Two Truths in action [U2T].
Opposites like one/many vehicles are dependently co-arisen relatively functional [T1-opp] ⇐⇒ and empty of inherent existence [T2-opp] ⇐⇒ within the [Unions: U2T / U3S / Uopp / UGM / U3K], reflecting the Dharmadhātu’s non-dual harmony [Ground / U2T / Uopp].
The “right path” is the Middle Way, where teachings are illusory, “there, yet not there.”
The verse harmonizes ultimate unity [T2] ⇐⇒ with conventional diversity [T1] [U2T].
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Verse 22 – The Buddha / Ground [G] is omnipresent timeless unborn unconditioned unchanging unceasing, yet it apparently compassionately spontaneously manifests as the multiple impermanent forms/phenomena [M] coming and going in order to teach us the true nature of reality-as-it-is and liberated us from our illusions, conditioning, karma.
“Birth / life / death [T1] without birth / life / death [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of birth, life and death [U3S / U2T-3S], with the Union of opposites like birth, life and death, appearance and reality, the two truths, the Ground and its manifestations [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad: (i) origination / beginning / birth / coming, (ii) duration / middle / life / change, (iii) cessation / ending / death / going [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
22. O peerless conqueror!
Your dharma body is eternal, imperishable and auspicious
yet you manifested the Great Pari Nirvāṇa to the world
for the sake of trainees.
This verse contrasts the Buddha’s eternal Dharmakāya [G] ⇐⇒ with his illusory manifestation of Parinirvāṇa [M] for trainees [UGM].
Opposites like eternal/impermanent are dependently co-arisen relatively functional [T1-opp] ⇐⇒ and empty of inherent existence [T2-opp] ⇐⇒ within the [Unions: U2T / U3S / Uopp / UGM / U3K], reflecting the Dharmadhātu’s non-dual harmony [Ground / U2T / Uopp].
Parinirvāṇa is adapted skillful means, “there, yet not there,” like a reflection.
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse points to the Middle Way, harmonizing ultimate eternity ⇐⇒ with conventional impermanence.
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Verse 23 – The Dharmakāya's Illusory Nirmāṇakāyas: Conventional Manifestations Without Ultimate Arising Across Countless Realms
“Manifesting / teaching [T1] without manifesting / teaching [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of manifesting / teaching [U3S / U2T-3S], with the Union of opposites like ground and manifestation, the trikaya [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
(Gk: The verse describes a devotional vision: in countless world-systems, the Buddha's devotees behold him anew as he appears to enact the five key events of a Buddha's life cycle—descent from heaven, birth, enlightenment, turning the wheel of dharma, and entering final nirvāṇa—driven by their eager longing. This reflects Mahāyāna themes of the Buddha's eternal dharmakāya (dharma body) manifesting illusory emanations (nirmāṇakāya) repeatedly for the benefit of beings, as a form of compassionate skillful means to inspire faith and practice. It ties into practices like buddhānusmṛti (recollection or visualization of the Buddha), emphasizing perception and devotion rather than imitation or personal instruction by devotees.)
Acting while aware of the Union of the Two Truths about the trikāya: (i) dharmakāya / mind, (ii) sambhogakāya / speech, (iii) nirmāṇakāya / body [U3K / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of manifesting: (i) ground, (ii) manifesting, (iii) manifestation or qualities [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of liberation: (i) liberator, (ii) liberation, (iii) liberated [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) bondage / samsāra, (ii) liberation / nirvāṇa [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
23. In the countless world systems the devotees will behalf you again
descending upon earth, taking birth, attaining Enlightenment,
preaching the dharmacakra, and entering into Nirvāṇa.
This verse describes the Buddha’s repeated manifestations across world systems, appearing to take birth, attain enlightenment, teach, and enter nirvāṇa [M] ⇐⇒ yet all are illusory, as he is the Dharmakāya [G].
These opposites are dependently co-arisen relatively functional [T1-opp] ⇐⇒ and empty of inherent existence [T2-opp] ⇐⇒ within the [Unions: U2T / U3S / Uopp / UGM / U3K], reflecting the Dharmadhātu’s non-dual harmony [Ground / U2T / Uopp].
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse points to the Middle Way ⇐⇒ harmonizing conventional cycles [M] ⇐⇒ with ultimate transcendence [G] [UGM].
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Verse 24 – The Incomparable One acts / thinks / differentiates without acting / thinking / differentiating, without attachment, reification, effort or absolute, in accord with reality-as-it, in accord with the Unions. At this stage he is the Dharmadhātu / Reality-as-it-is / the Unions, subject and object have merged.
“Acting / thinking / differentiating [T1] without acting / thinking / differentiating [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of action [U3S / U2T-3S], with the Union of opposites like acting and not-acting, movement and stillness, thinking and non-thinking, sound and silence [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of action: (i) actor, (ii) acting, (iii) result or qualities [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of thinking: (i) thinker, (ii) thinking, (iii) thought [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the triad / three spheres of discrimination / differentiating: (i) discriminator, (ii) discrimination, (iii) discriminated [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) mentation, (ii) non-mentation [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) action / intention / movement / thinking / speaking, (ii) no-action / no-intention / stillness / no-thought / silence [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) difference / separation / many / duality, (ii) identity / union / one / non-duality [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
24. O Lord! you have neither thoughts,
nor differentiation nor any intentions
yet you are accomplishing in this world
the duty of a Buddha (for the welfare of sentient beings)
without attachment.
This verse negates/refutes [T2] (without rejection [T1]) thoughts or intentions in the Buddha ⇐⇒ yet affirms his illusory performance of a Buddha’s duties [T1] [U2T] ⇐⇒ without attachment/reification [T2].
Opposites like thought/no-thought are dependently co-arisen relatively functional [T1-opp] ⇐⇒ and empty of inherent existence [T2-opp] ⇐⇒ within the [Unions: U2T / U3S / Uopp / UGM / U3K], reflecting the Dharmadhātu’s non-dual harmony [Ground / U2T / Uopp].
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The verse points to the Middle Way, harmonizing conventional duties [T1] ⇐⇒ with ultimate non-conceptuality [T2] [U2T].
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“Dedicating [T1] without dedicating [T2] [U2T-in-action]” – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of dedication [U3S / U2T-3S], with the Union of opposites like dedication and non-dedication, virtue and non-virtue, merit and no-merit [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Acting while aware of the Union of the Two Truths about the triad / three spheres of dedication: (i) dedicator, (ii) dedicating, (iii) dedicated / result [U3S / U2T-3S] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) merit / virtue, (ii) non-merit / non-virtue [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) dedication, (ii) non-dedication [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Acting while aware of the Union of the Two Truths about the duality: (i) being, (ii) non-being [Uopp / U2T-opp] – Interdependent, co-defined ⇐⇒ empty ⇐⇒ Illusory, 'there, yet not there' ⇐⇒ Middle Way.
Thus by offering the above mentioned flowers of prayer to the Buddha endowed with inconceivable and boundless virtues. If any virtues are then by these merits may all then by these merits may all sentient beings be the vessels of the supreme and deep doctrines of Lord Buddha (dedication to universal enlightenment).
The dedication concludes the hymn by offering the merits of praising the Buddha to all sentient beings, aspiring for them to become vessels of his profound teachings.
The Buddha’s virtues are inconceivable, reflecting his embodiment of the Dharmadhātu [U2T/Uopp], where opposites like merit/no-merit are dependently co-arisen relatively functional [T1-opp] ⇐⇒ and empty of inherent existence [T2-opp] ⇐⇒ within the [Unions: U2T / U3S / Uopp / UGM / U3K].
The “Incomparable One” embodies the Dharmadhātu / Reality-as-it-is / the Unions [U2T / U3S / Uopp / UGM / U3K].
His actions / emanations are spontaneous compassionate adapted skillful means for our benefits, never inherent or absolute, like illusions, “there, yet not there.”
Everything is for our universal awakening: Reality-as-it-is is continually compassionately teaching us the true nature of reality-as-it-is to which we are inseparably non-dualistically interconnected, inseparable. Everything is in this process of universal awakening, at various stages; there are no limits to this universal fractal awakening.
The dedication is a compassionate, illusory act “there, yet not there” ⇐⇒ pointing to the Middle Way’s non-dual harmony.
“Hymn to the Incomparable One”
In this hymn, Nāgārjuna offers profound praise to the Incomparable One, the Buddha, through verses that harmonize conventional devotion and compassionate activity [T1] ⇐⇒ with the ultimate realization of emptiness and non-duality [T2] [U2T], embodying the Middle Way free from all extremes.
Each section reveals the illusory nature of phenomena — 'there, yet not there' — as dependently co-arisen relatively functional appearances [T1] ⇐⇒ inseparable from their emptiness of inherent existence [T2] [U2T], transcending [T2] (without rejection [T1]) dualities/triads like subject/action/object [U3S / U2T-3S], opposites such as praising/non-praising or bondage/liberation [Uopp / U2T-opp], and the Ground with its manifestations [UGM / U2T-GM / U3K].
The Buddha's wisdom perceives, knows, acts, teaches, manifests, and liberates without inherent perception, knowledge, action, teaching, manifestation, or liberation, reflecting the inconceivable Dharmadhātu and dharmatā where all dharmas are primordially equal, pure, perfect, and non-dual.
Through this non-dual praise [U2T-in-action], may all sentient beings, by the illusory merits accumulated herein, awaken to the true nature of Reality as it is [U2T / Uopp / U3S / UGM / U3K], transcending [T2] (without rejection [T1]) conditioning/karma, and become vessels for the supreme doctrines, acting with equanimity and compassion in perfect accord with the Middle Way.
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Essence of the Teaching: The Incomparable One as the Embodiment of Non-Dual Reality
At its core, Nāgārjuna’s Niraupamyastavah unveils the Buddha — the Incomparable One — as the living exemplar of Reality as it is (Dharmadhātu and dharmatā), where all phenomena arise as inseparable unions of conventional appearances (dependently co-arisen, relatively functional, interdependent [T1]) and their ultimate emptiness of inherent existence [T2].
This Union of the Two Truths [U2T] forms the hymn's foundational essence: neither truth exists independently, but they co-define, co-evolve, and imply each other, rendering everything illusory — like dreams, reflections, mirages, echoes—'there, yet not there.'
The Buddha's wisdom directly realizes this ineffable non-duality, transcending [T2] (without rejection [T1]) all conceptual extremes (such as existence/non-existence, one/many, permanent/impermanent) while compassionately engaging the world through adapted skillful means, without attachment or reification.
The teaching dissolves [T2] (without rejection [T1]) the illusion of inherent dualities/triads/quads (e.g., subject/action/object [U3S], opposites like bondage/liberation [Uopp], Ground and its manifestations [UGM], or the three kayas [U3K]), revealing a boundless, centerless harmony where samsāra and nirvāṇa are neither separate nor identical, but primordially equal, pure, perfect, divine, and 'One' in a non-dual sense—beyond the tetralemma (not existent, not non-existent, not both, not neither).
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Deep Points: Unveiling the Inconceivable True Nature & Dynamic of Reality
Non-Dual Action in an Illusory World:
The Buddha exemplifies "acting without acting" [U2T-in-action], where compassionate efforts (e.g., teaching, manifesting, liberating) arise conventionally [T1] without inherent reality [T2], free from effort, attachment, or absolute discrimination.
This transcends [T2] (without rejection [T1]) conditioning/karma not by rejection or acquisition, but through awareness of the illusory nature of all acts — praising without praising, perceiving without perceiving, knowing without knowing — harmonizing devotion/virtues [T1] with emptiness/wisdom [T2], ensuring actions benefit beings while aligning with the Middle Way free from extremes of affirmation/negation.
Transcendence of Junctions and Opposites:
Reality lacks inherent "junctions" (e.g., cause/effect, rebirths, samsāra/nirvāṇa), as origination/duration/cessation, creation/destruction, coming/going are mere illusions without absolute boundaries.
Opposites (e.g., affliction/cessation, pure/impure, form/formless) are interdependent [T1-opp] yet empty [T2-opp] [Uopp], co-imputed by the mind, dissolving into non-dual equanimity: nothing to accept (e.g., nirvāṇa as superior), reject (e.g., samsāra as faulty), or purify absolutely.
Enlightenment arises from realizing this dharmatā — difficult to comprehend, beyond dualistic cognition — where the world is like a magical play, signless yet marked, dependent yet independent.
The Ground's Spontaneous Manifestations:
The omnipresent, timeless, unborn, unchanging Ground (Dharmakāya [G]) compassionately manifests as impermanent forms (Nirmāṇakāya [M]) without real arising or ceasing [UGM / U3K], like rainbows or echoes, to guide beings.
This unceasing dynamic — Reality teaching itself — unites body/speech/mind, compassion/wisdom, and stillness/movement, showing that liberation is not escaping samsāra but directly perceiving its true nature here & now, transmuting afflictions into nectar without discrimination.
Awareness as the Liberating Factor:
The hymn emphasizes that mere awareness of these unions liberates, transforming conventional activities (e.g., feeling, thinking, differentiating, owning) into paths of virtue when performed without absolute grasping.
Karma, vehicles (yānas), and worldly conventions are useful tools [T1] but illusory [T2], infallible relatively yet absurd ultimately; transcending them involves non-conceptual realization, not abandonment, fostering infinite compassion toward "miserable sentient beings" mired in deluded views like realism/nihilism.
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Subtle Precious Gems: Hidden Profundities for Contemplation
Illusory Harmony Beyond Description:
Phenomena are "there, yet not there," co-evolving in a fractal-like karmic cycle without center or limit, where even praise, dedication, and merits are offered without inherent being—pointing to the ineffable Dharmadhātu as a luminous, interconnected whole, beyond conditioned dualistic conceptual proliferation.
Equanimity in Non-Discrimination:
True purity emerges not from ceasing defilements but from seeing their non-dual essence with nirvāṇa; no absolute basis for differentiating pleasure/pain, soul/no-soul, or marks/no-marks, inviting a primordial oneness (not many, not one) that interconnects everything in effortless, unattached welfare.
Compassionate Paradoxes:
The Buddha utters no syllable yet rains nectar; has no notion of beings yet infinite compassion; conquers afflictions by knowing their nature, not rejecting them—subtly revealing that wisdom [T2] empowers action [T1] without duality, making enlightenment an ever-present realization, not a distant attainment.
Inconceivability as Invitation:
The "inconceivable" quality of the Buddha's body (neither hollow nor material), mind (space-like, non-dwelling), and view (sublime, non-adhering) gems the teaching: reality defies conceptual grasp, requiring direct, non-dualistic perception to escape extremes, where even the path (e.g., triple vehicles as one) is illusory yet guiding.
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Lessons Readers Must Grasp: Practical Wisdom for Awakening
Live in Accord with the Unions:
Emulate the Buddha by acting/perceiving/knowing conventionally without absolute terms—using skillful means (e.g., teachings, manifestations, karma) combined with wisdom to transcend [T2] (without rejection [T1]) suffering, ensuring actions (physical, verbal, mental) align with Reality without creating new karma or rejecting the world.
Embrace Non-Duality to Transcend Extremes:
Avoid grasping at opposites or truths as separate; realize samsāra/nirvāṇa, bondage/liberation, and all dharmas as interdependent illusions, fostering equanimity: nothing to seek/add (e.g., nirvāṇa), abandon/subtract (e.g., samsāra), or change absolutely — just awaken to their primordial purity through awareness.
Cultivate Compassion Without Attachment:
Engage the illusory world with infinite compassion, like the Buddha's manifestations across realms, but without reification; this turns daily activities into liberation, benefiting all beings by becoming "vessels" for profound doctrines, dedicating merits non-dually for universal awakening.
Realize Awareness Liberates:
The key lesson is that direct insight into dharmatā — beyond words, concepts, or efforts — disarms delusions; practice gradually purifying perception (e.g., seeing forms as no-form, marks as signless) while extending this to all phenomena, leading to effortless Buddhahood in harmony with the Middle Way.