Hymn to the Inconceivable Reality
(Nāgārjuna's Acintyastava) - 59 verses
“In the luminous embrace of Nāgārjuna’s Acintyastava, we are beckoned to a realm where the Buddha’s Wisdom dances like starlight on a tranquil sea, revealing a truth both profound and elusive. This hymn, a tapestry of devotion and insight, weaves praises to the Inconceivable One (Buddha or Reality-as-it-is), whose vision pierces the veil of illusion to unveil a world of dreams and mirages, ever-arising yet ever-empty. Here, opposites dissolve into harmony, and the heart is invited to soar beyond the confines of thought, to rest in the boundless Union of saṃsāra and nirvāṇa. Step gently into these verses, where each word is a lotus petal guiding us toward the radiant awakening of the Middle Way.”
Table of content -- WORK IN PROGRESS --
Introduction
Verses and Comments
Conclusion
Last update: August 20, 2025
“Hymn to the Inconceivable Reality”
Nāgārjuna’s Acintyastava, or Hymn to the Inconceivable [Buddha], is a profound poetic work that encapsulates the core insights of Madhyamaka philosophy, a foundational school of Mahāyāna Buddhism renowned for its rigorous dialectical approach to understanding reality-as-it-is.
Composed by Nāgārjuna, a second-century Indian philosopher widely regarded as one of Buddhism’s most influential thinkers, this hymn of 59 verses serves as both a devotional praise to the Buddha and a sophisticated exposition of the doctrine of the Union of dependent origination (Pratītyasamutpāda) [T1] ⇐⇒ and emptiness (Śūnyatā) [T2] [U2T].
Written in the context of Mahāyāna Buddhism, the Acintyastava reflects Nāgārjuna’s commitment to the Middle Way (Madhyamaka), a path that avoids the extremes of eternalism (the belief in inherent, permanent existence) and nihilism (the belief in absolute non-existence). Through lyrical verses, Nāgārjuna articulates the Madhyamaka view that all phenomena are dependently co-arisen — existing only through interdependence and conditions [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ a concept encapsulated in the Union of the Two Truths [U2T]: conventional truth (relative, functional appearances) and ultimate truth (emptiness).
The hymn’s title, “Inconceivable,” underscores the transcendent nature of the Buddha’s Wisdom and the ultimate reality he embodies, which defies dualistic conceptualization and linguistic expression, existing beyond the grasp of ordinary consciousness.
The Acintyastava is structured as a series of praises that weave together devotional reverence and philosophical inquiry, addressing the Buddha as the embodiment of the Union of the Two Truths [U2T], the inseparable awakened Wisdom (Prajñā) [T2] ⇐⇒ and Compassion (Karuṇā) [T1] ⇐⇒ the Union of the Two Truths in action [U2T-in-action].
Nāgārjuna employs metaphors such as illusions, dreams, mirages, and echoes to illustrate the illusory nature of phenomena, which appear real [T1 yet lack independent essence [T2] [U2T].
The text systematically applies the Madhyamaka tetralemma — a logical framework that negates four extreme positions (this, not-this, both, neither) — to dismantle [T2] (without rejection [T1]) reified notions of self, causality, dualities (e.g., existence/non-existence, self/other), and even liberation itself.
By doing so, it reveals the non-dual nature of reality, where opposites are mutually dependent [T1-opp] ⇐⇒ and empty of inherent existence [T2-opp] [U2T-opp] ⇐⇒ existing only conventionally through mental imputation [T1].
The hymn also emphasizes the Buddha’s Compassionate Teaching, which guides beings to liberation by revealing the dream-like nature of saṃsāra (cyclic existence) and its inseparability from nirvāṇa (liberation) [Non-duality / Uopp].
This teaching is presented as a skillful means (upāya), valid on the conventional level [T1] ⇐⇒ but empty of inherent reality [T2] [U2T], aligning with the Mahāyāna ideal of universal awakening.
Situated within Nāgārjuna’s broader corpus, including seminal works like the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), the Acintyastava complements his analytical treatises with a devotional and poetic tone, making its profound insights accessible through vivid imagery and heartfelt praise.
The text engages with key Mahāyāna concepts such as the Union of the Two Truths, the Trikāya (the Union of the three kayas of the Buddha [U3K]: Dharmakāya, Sambhogakāya, Nirmāṇakāya), and the Bodhisattva path, which aspires to liberate all beings.
It addresses the Buddha as the Dharmakāya — the embodiment of ultimate reality, or Dharmadhātu, the boundless ground where all phenomena arise interdependently [T1] ⇐⇒ yet remain empty of inherent existence [T2] [U2T].
The Acintyastava also critiques non-Buddhist views, such as the notion of an inherently existent creator, and refutes naive realist assumptions, reinforcing the Madhyamaka rejection of any absolute essence. Its verses are rich with analogies that resonate with the Mahāyāna emphasis on transcending (without rejecting) dualistic thinking [T2] ⇐⇒ while embracing conventional truths as tools for liberation [T1] [U2T].
The significance of the Acintyastava lies in its ability to bridge devotion and philosophy, offering practitioners a contemplative framework to internalize the Middle Way. It challenges readers to transcend (without rejecting) dualistic conceptual frameworks — such as born/unborn, saṃsāra/nirvāṇa — by realizing their interdependence [T1-opp] ⇐⇒ and emptiness of inherent existence [T2-opp] [U2T-opp], thus revealing nirvāṇa as the true nature of saṃsāra here and now.
The hymn’s closing aspiration, dedicating without dedicating the merit of praising the Buddha to the awakening of all beings, reflects the Bodhisattva vow and underscores the Mahāyāna vision of collective liberation.
As a text, the Acintyastava remains a timeless guide for Buddhist practitioners and scholars, inviting deep reflection on the nature of reality, the Buddha’s awakened state, and the path to liberation through the Union of Wisdom (Prajñā) [T2] ⇐⇒ and Compassion (Karuṇā) [T1] [U2T].
Its poetic form, combined with its philosophical depth, makes it a unique contribution to the Madhyamaka tradition, illuminating the inconceivable Union of appearance [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T] that defines the Buddha’s teaching and the ultimate truth he embodies.
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The text’s ultimate goal is to transcend all opposites / dualities / triads / quads… [Uopp], including the three spheres of any relation/activity [U3S], including the Two Truths [U2T], including the Ground and its manifestations [UGM], including the three kayas/vajras [U3K/U3V] [T2] ⇐⇒ without completely rejecting them – being able to use them as adapted skillful means without being slaves to them – that is the Union of the Two Truths in action [T1] [U2T] ⇐⇒ revealing the ineffable, non-dual Middle Way where all opposites are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed, relative, conventional [T1-opp] ⇐⇒ are empty of inherent existence, never absolute [T2] ⇐⇒ like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory] ⇐⇒ as represented by the Unions: [U2T / Uopp / U3S / UGM / U3K].
(i.e. Reality: Trikaya / Dharmakāya = Union of Dharmadhātu / Ground [U2T] and Dharmatā / Manifestations / Nirmāṇakāya & Sambhogakāya – or Union of pure body, speech and mind (U3V).)
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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 Inconceivable Reality”
Section: This opening section introduces the Acintyastava by paying homage to the Buddha, described as “inconceivable” and “incomparable” due to his profound realization of the selflessness of phenomena [T2] ⇐⇒ and his compassionate teaching of the Union of the Two Truths [T1] [U2T].
The verses establish the Buddha’s unique Wisdom in perceiving and articulating the Madhyamaka view that all dependently arising phenomena [T1] ⇐⇒ lack inherent existence (own-being) [T2] [T2], a realization central to the Mahāyāna path.
Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
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1. Union of the Two Truths [U2T]: All phenomena are dependently co-originated and relatively functional [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
1. I bow down to the inconceivable, incomparable [Buddha]
whose knowledge is unequaled, who has declared that
[all] dependency arising things [T1]
lack own-being [T2] [U2T].
Nāgārjuna begins by saluting the Buddha, whose Wisdom is unparalleled because he has realized and taught that all phenomena, arising through dependent origination [T1] ⇐⇒ lack inherent existence or “own-being” [T2] [U2T]. The term “inconceivable” points to the ultimate truth that transcends (without rejection) dualistic categories, while “dependency arising things” refers to all phenomena (physical, conceptual, mental) that exist conventionally through interdependence [T1]. The absence of own-being [T2] means phenomena do not exist independently or absolutely, aligning with the Madhyamaka tetralemma: ex. phenomena are not self-existent, not non-existent, not both, not neither.
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2. Union of the Two Truths in action: Acting conventionally [T1] without acting in absolute terms, without attachment, reification, effort or absolute [T2] [U2T-in-action]: The truth of emptiness of inherent existence [T2] ⇐⇒ doesn’t deny conventional truths, or the usefulness of adapted skillful means like compassion [T1]. One truth supports / implies the other truth.
2. Just as You personally understood
the selflessness [T2] of phenomena [T1] [U2T]
in the Mahāyāna,
so, swayed by Compassion [T1] [U2T in action],
You have demonstrated it to the wise [Bodhisattvas].
This verse praises the Buddha’s direct realization of the “selflessness of phenomena” (emptiness of inherent existence [T2]) within the Mahāyāna tradition, which emphasizes universal liberation. Moved by Compassion [T1], the Buddha teaches this truth to Bodhisattvas [T1], who are “wise” due to their aspiration for enlightenment for all beings. “Selflessness” [T2] here extends beyond the absence of a personal self [no-self] to the absence of inherent existence in all phenomena [no-dharmas], a hallmark of Madhyamaka philosophy.
Section: This section elaborates the Madhyamaka view that phenomena, arising from causes and conditions [T1] ⇐⇒ are “unborn” and lack inherent existence [T2] [U2T]. ⇐⇒ Using analogies like illusions, reflections, mirages, dreams, echos, Nāgārjuna refutes the notion of inherent birth or existence, showing that phenomena are composite, conditional, interdependent, relative [T1] ⇐⇒ and empty of inherent existence [T2] [U2T]. The verses systematically apply the tetralemma to deny that phenomena arise from themselves, others, both, or neither ⇐⇒ emphasizing their illusory nature.
Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
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3. [Ultimately: all phenomena are unborn, unconditioned, untainted, unchanging, unceasing: Since everything is empty of inherent existence [T2] ⇐⇒ like illusions, 'there, yet not there' ⇐⇒ because they are dependently co-originated [T1] ⇐⇒ then there are no real three stages of becoming – (i) origination / beginning / coming / birth, (ii) duration / existence / change / middle / life, (iii) cessation / ending / going / death – for any phenomena, thing, being, process, or cycle. Conventionally: all phenomena are born, conditioned, changing, ceasing.
3. You have stated that
[whatever] arises from conditions [T1]
is unborn [T2] [U2T].
You have clearly shown that
it is not born through own-being [T1]
and thus is empty of inherent existence [T2] [U2T].
The Buddha teaches that phenomena arising from causes and conditions [T1] ⇐⇒ are “unborn” in an ultimate sense because they lack inherent existence (own-being) [T2] [U2T]. If phenomena were born through their own essence, they would be independent and permanent, contradicting their conditional nature. Their emptiness of inherent existence [T2] ⇐⇒ means they do not arise as inherently existent entities [T1] [U2T] ⇐⇒ aligning with the tetralemma: not self-arisen, not other-arisen, not both, not neither.]
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4. All phenomena are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
4. Just as here in this world an echo
arises in dependence on a sound,
so also [all] existence [T1]
arises like an illusion or mirage [Illusory].
Nāgārjuna uses the analogy of an echo, which depends on a sound ⇐⇒ without having its own essence, to illustrate that all existence arises interdependently [T1] ⇐⇒ and is empty of inherent existence [T2]. ⇐⇒ Like illusions or mirages, 'there, yet not there', phenomena appear real [T1] ⇐⇒ but lack inherent existence [T2] [U2T], being mere appearances conditioned by causes. This reinforces that existence is not self-sustaining [T2] ⇐⇒ but arises through interdependence [T1] [U2T].
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5. Perceiving/knowing conventionally without perceiving/knowing in absolute terms, without attachment, reification, effort or absolute [T2] [U2T-in-action]: Since everything is empty of inherent existence [T2] ⇐⇒ dependently co-arisen [T1] ⇐⇒ illusory ⇐⇒ then there are no real action, perception, inference, cognition of anything (object) by any being (subject).
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Union of the Two Truths about opposites in dualities/triads… like (i) subject / actor / perceiver / knower, (ii) relation / action / perception / cognition, (iii) object / result / perceived / known [3S]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
5. If illusions, mirages, cities of gandharvas [Illusory],
and reflections are unborn [T2], along with dreams,
[then as to] them there can be no [real] [T2]
vision or any other [forms of sense knowledge] [T1] [U2T].
Phenomena like illusions, mirages, gandharva cities (mythical apparitions), reflections, and dreams [Illusory] ⇐⇒ are “unborn” [T2] because they lack inherent existence [T2]. Since they are empty, sensory perceptions (e.g., vision) associated with them cannot be inherently real [T2-3S]. This challenges the notion that sensory knowledge accesses ultimate reality, as it is conditioned [T1] ⇐⇒ and illusory.
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6. All Conventional Truths [T1]: The entire world is merely conventional truths, merely co-defined, co-labeled, co-imputed, co-imagined by our mind(s) in dependent of our past experiences, conditioning, karma (individual, collective, cosmic) [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, Union of the Two Truths [U2T] ⇐⇒ the entire world is like an illusion, reflection, mirage, dream, ‘there, yet not there’ [Illusory].
6. Just as [things] arising from causes and conditions
are handed down as composite,
O Protector, You have said that
the entire conditionally born [world
exists only] by convention [T1-conventional truths].
The Buddha teaches that phenomena, being composite (made of parts) and arising from causes [T1], exist only conventionally [T1] ⇐⇒ not inherently [T2] [U2T]. The term “conditionally born” emphasizes their interdependence [T1], while “by convention” indicates that their existence is imputed by the mind [T1] ⇐⇒ not absolute [T2] [U2T]. This underscores the relative, imputed nature of all phenomena [T1] [U2T].
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7. Error of Reification: we think the world is real: It is a logical error to think that something dependently arisen, dependent on its causes and conditions, on its parts, on its conceptual opposites, and on the subject/mind(s) merely labelling/imputing it, really exists, inherently. The truth is the opposite: something dependently arisen [T1] ⇐⇒ is necessarily empty of inherent existence [T2] ⇐⇒ and vice versa, Union of the Two Truths [U2T] ⇐⇒ like an illusion, 'there, yet not there'.
7. It is a meaningless [statement] enticing the simple-minded
[that] something created exists as a whole!
It is a false statement, [delusive] like an empty fist.
Nāgārjuna refutes the naive belief that composite phenomena exist as inherently whole entities, comparing such a view to a deceptive “empty fist” (a trick hiding nothing). This belief is “meaningless” because composite things, being dependently arisen [T1] ⇐⇒ lack inherent existence [T2] [U2T]. The verse critiques reification of phenomena, which misleads the “simple-minded” into grasping at false realities.
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8. Why Unborn? The three marks of existence: Union of Interdependence [T1] ⇐⇒ and Emptiness [T2] about the three phases of existence: origination, duration, cessation: If everything is ‘unborn’ like mirages (verse 5), then the three marks of composites – origination, duration, cessation – are themselves empty of inherent existence [T2] ⇐⇒ dependently co-arisen [T1] ⇐⇒ illusory. So are the composites / causes/effects, 12 links / saṃsāra and non-composite / nirvāṇa.
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Union of the Two Truths about opposites in dualities/triads… like the three characteristics of conditioned phenomena: (i) origination / beginning / birth / creation, (ii) duration / middle / life / change, (iii) cessation / ending / death / destruction [opp]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-opp] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-opp] ⇐⇒ and vice versa, Union of the Two Truths [U2T-opp] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
8. If a composite thing is not born (ex. origination of the effect),
how then can it be present (ex. duration and change)?
If a thing [i.e., the cause] has been destroyed (ex. cessation of the cause),
it is done with (if cause and effect are separate in time);
how then can it relate to what is about to arise [T1-interdependence]?
Problematic junction between cause and effect: Nāgārjuna questions the inherent existence of composite phenomena by examining their arising (of the effect) and cessation (of the cause). If a composite thing is not inherently born (lacking own-being), it cannot be inherently present. Similarly, if a cause ceases, it cannot inherently produce an effect, as there is no fixed essence connecting them. This challenges notions of inherent causality and existence. i.e. The junctions between cause and effect, between consecutive links in the 12 links of dependent origination, between successive moments of consciousness with their concomitant mental factors, between rebirths, and between saṃsāra and nirvāṇa, cannot be explained logically. There is no continuity nor discontinuity.
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9. Why Unborn? Refutation of the four modes of origination / production: (a) self-origination / self-production, (b) other-origination / other-production (dependent origination), (c) both together, or (d) neither – for existent, non-existent, both, or neither things, beings, processes, or cycles.
There is no continuity nor discontinuity of anything/being between cause and effect, rebirths, or between saṃsāra and nirvāṇa.
So even the truths of ‘dependent origination / production’ and ‘emptiness’ are U2T, illusory, ‘there, yet not there’. We can to use them conventionally but without using them in absolute terms, without attachment, reification, effort or absolute.
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Union of the Two Truths about opposites in dualities/triads… like (i) cause / producer (self, other, both, neither), (ii) causality / production, (iii) result / product (existent, non-existent, both, neither) [3S] Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
9. A thing is not born from itself [self-origination],
[something] else [other-origination],
or both, [or neither] [Tetralemma]
whether it be
existent, non-existent,
or both existent and non-existent.
[or neither] [Tetralemma]
How then can anything arise? [U2T]
Nāgārjuna employs the tetralemma to refute inherent arising: phenomena cannot arise from themselves (lacking own-being), from something else (dependent origination) (as “other” is also empty), from both, or from neither, regardless of whether they are existent, non-existent, both, or neither. This denies any inherent mechanism of inherent origination (from self, other, both or neither) ⇐⇒ concluding that phenomena are “unborn” [T2] [U2T]. And if phenomena are unborn, they are also unconditioned, untainted, unchanging, unceasing in absolute terms, just conventionally / relatively.
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10. Union of the Two Truths about the Two Truths [U2T-2T]: Since everything is empty, then there is no real ‘dependent origination [T1]’ of anything; and since there is no real ‘dependent origination’ of anything, then there is no real ‘emptiness [T2]’. Only conventionally, relatively.
10. The unborn has no own-being,
[so] how could it arise from itself [self-origination]?
Nor can it arise from [something] else [other-origination],
since it is definitely established that there is no own-being [T2].
Reinforcing Verse 9, Nāgārjuna argues that the “unborn” (phenomena lacking inherent existence [T2]) cannot arise from itself, as it has no own-being. Nor can it arise from something else, as “other” entities are also empty of inherent existence [T2]. The absence of own-being across all phenomena negates/refutes (without rejection) inherent origination ⇐⇒ affirming their emptiness of inherent existence [T2] [U2T]. There is conventional relative dependent origination [T1], ⇐⇒ but without inherent origination, without any absolute/inherent cause, causality or effect of any kind [T2] [U2T]. The same for emptiness. A cause always has its own causes and conditions ad infinitum; the effect always has its own effects ad infinitum; the causal relation is never certain because there are always other factors.
Section 3: Interdependence, relativity and emptiness of opposites in any duality, triad, quad… [Uopp].
Opposites in any duality/triad… are not really in opposition, they are empty of inherent existence, never absolute [T2-opp] ⇐⇒ precisely because they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, co-relative, mere designation, conventional truths [T1] ⇐⇒ and vice versa, Union of the Two Truths [U2T-opp] ⇐⇒ all dualities/triads are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory]. Even the two truths themselves [U2T-2T], saṃsāra and nirvāṇa, the Ground and its manifestation [UGM], the three kayas [U3K]. (Verses 11–16)
Section: This section explores the relativity and interdependence of dualistic concepts (e.g., own-being/other-being, long/short, existence/non-existence), showing they are inseparable, interdependent, co-defined, co-evolving, co-imputed [T1] ⇐⇒ and empty of inherent existence [T2] [U2T]. Nāgārjuna argues that without one, the other cannot exist, negating their independent reality [T2] ⇐⇒ and affirming their conventional, illusory nature [T1] [U2T]. This reinforces the Madhyamaka view that all opposites are empty of inherent existence [T2-opp] ⇐⇒ and interdependent [T1-opp] [U2T-opp] ⇐⇒ like illusions, 'there, yet not there'.
Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
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11. Union of the Two Truths about opposites [Uopp / U2T-opp]: Opposites in dualities/triads… are always empty of inherent existence, never absolute [T2-opp] ⇐⇒ precisely because they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, co-relative, mere designation, conventional truths [T1-opp] [U2T-opp] ⇐⇒ and vice versa, one truth implies the other [U2T] ⇐⇒ like illusions, 'there, yet not there' ⇐⇒ pointing to the Middle Way free from all extremes.
The problem is not that reality is ‘dualistic’, but that our mind(s) is thinking in terms of opposites, dualities, triads, inherent entities and characteristics … It is not the world that we need to change first, but our conditioned dualistic conceptual minds.
11. If there were own-being there would be other-being;
if other-being, own-being [could be] maintained.
Establishment of those two has been stated [by You]
to be correlative [T1-interdependence],
like the far shore and the near.
Nāgārjuna explains that concepts like “own-being” (self-existence) and “other-being” (existence relative to another) are mutually dependent [T1-opp]. One cannot exist without the other, like the “far shore” and “near shore” of a river. The Buddha teaches that these are correlative [T1-opp] ⇐⇒ lacking independent existence [T2-opp] [U2T-opp] ⇐⇒ as their definitions rely on each other [T1-opp].
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12. Union of the Two Truths about opposites [Uopp / U2T-opp]: Union of interdependence [T1-opp] ⇐⇒ emptiness of opposites [T2-opp] [Uopp / U2T-opp]
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Union of the Two Truths about opposites in dualities/triads… like (i) opposite-1, (ii) opposition / relation, (iii) opposite-2 [3S / opp]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S / T2-opp] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S / T1-opp] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S / U2T-opp] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
12. When something is not related to anything,
how then can that thing exist [T2]? For example,
when it is not related to 'long',
how can 'short' exist? [T1-interdependence of opposites]
Nāgārjuna argues that phenomena depend on relational contexts for their existence [T1]. Without a relation to “long,” “short” cannot be defined, illustrating that concepts are relative [T1-opp] ⇐⇒ and lack inherent existence [T2-opp] [U2T-opp]. This relativity applies to all phenomena, which exist only through interdependence, not independently.
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13. This applies to all dualities, like: existence and non-existence, subject and object, coming and going, dependent origination and emptiness, ground and manifestations, buddha and ordinary beings, bondage and liberation, saṃsāra and nirvāṇa…
13. When there is existence there is non-existence,
as there is short when there is long [T1-interdependence of opposites].
Since there is existence when there is non-existence [T1-interdependence],
each of the two does not exist [T2-emptiness of opposites].
Nāgārjuna extends the relativity argument: “existence” and “non-existence” are mutually dependent [T1-opp], like “long” and “short” [T1-opp]. Because each relies on the other for definition [T1-opp] ⇐⇒ neither has inherent existence [T2-opp] [U2T-opp]. This mutual dependence [T1] ⇐⇒ negates their independent reality, showing they are empty of inherent existence [T2] [U2T].
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14. This applies to all dualities, triads, quads…, like: ex. difference and identity, separation and union, multiplicity and unity, duality and non-duality, permanence and impermanence, continuity and discontinuity, eternity and annihilation, finite and infinite, pure and impure, perfect and imperfect, complete and incomplete, divine and ordinary, dependence and independence, empty and non-empty, true and false, left and right, top and bottom, before and after, simultaneous and separate-in-time, body-speech-mind, past-present-future, etc.
And since everything is defined by its relations and opposites to other phenomena, then this applies to everything: physical, conceptual, mental; individual, collective, cosmic, past, present, future. Everything is interconnected, co-defined, co-evolving, empty of inherent existence, illusory, ‘there, yet not there’, even the two truths, duality vs. non-duality, many vs. one, movement vs. stillness, words vs. silence.
14. Unity and multiplicity, past and future and the like,
defilement and purification, true and false – [T1-interdependence]
how [can they exist] by themselves [T2-emptiness of opposites]?
Nāgārjuna lists dualities (unity/multiplicity, past/future, defilement/purification, true/false) and questions their independent existence. These opposites are mutually defined [T1-opp] ⇐⇒ lacking inherent existence [T2-opp] [U2T-opp]. Their relativity shows they cannot exist “by themselves,” reinforcing their emptiness.
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15. Refuting the duality self-existence and other-existence.
15. When an entity does not exist entirely by itself,
it certainly cannot exist as an [independent] whole.
What is called 'other' does not exist without its own own-being.
Nāgārjuna reiterates that no entity exists independently [T1] ⇐⇒ as it lacks own-being [T2] [U2T]. Without inherent existence, it cannot be an independent “whole.” Similarly, “other” cannot exist without own-being, as both self and other are mutually dependent [T1-opp] ⇐⇒ negating their inherent reality ]T2-opp] [U2T-opp].
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16. Error of Reification of opposition: We think dualities are real, like self vs. other, dependent vs. independent: It is a logical error to think that something dependently arisen (or interdependent), dependent on its causes and conditions, on its parts, on its conceptual opposites, and on the subject/mind(s) merely labelling/imputing it, really exists, inherently, and is in real opposition/relation. The truth is the opposite: something dependently co-arisen, interdependent [T1] ⇐⇒ is necessarily empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, Union of the Two Truths [U2T] ⇐⇒ like an illusion, 'there, yet not there'.
16. When there are no 'other' things,
there are no things with self-nature.
Then what [kind of] seizure of materialism is
[the concept of an independent] dependent [nature]!
If “other” things lack inherent existence (as they are mutually dependent), then “self-nature” (own-being) cannot exist either [T2-opp]. Nāgārjuna critiques the notion of an inherently existent “dependent nature,” arguing that materialism (grasping at inherent dependence) is baseless, as all phenomena [T1] ⇐⇒ are empty of inherent existence [T2] [U2T].
Section: This section emphasizes the illusory, dream-like nature of phenomena, including the skandhas (form, etc.) and sensory perceptions, which lack inherent existence [T2] ⇐⇒ yet appear through dependent origination [T1] [T2]. Nāgārjuna compares phenomena to foam, bubbles, and mirages, highlighting their emptiness of inherent existence [T2] and unreliability. The Buddha’s teaching reveals that ignorance arises from mistaking these illusions for reality, reinforcing their non-dual [Uopp], empty nature [U2T].
Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
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17. Primordial Purity: Everything is interconnected, unborn, empty, illusory, beyond any discrimination, at peace, self-liberated, nirvāṇa. Since everything is empty of inherent existence because interconnected, then there is no absolute basis for any differentiation, discrimination, classification, acceptation, rejection, change, rebirth and liberation. So we may as well perceive everything as primordially interconnected, equal, pure, perfect, complete, divine, ‘one’ … as an antidote to our usual tendencies, until we can transcend (without rejection) all appearances, dualities, conditioning, karma.
17. [Since all things] are from the beginning
born the same and pass into nirvāṇa by their own nature,
You have said that
phenomena [T1] are in reality unborn [T2] [U2T].
The Buddha teaches that phenomena, appearing to arise and cease [T1] ⇐⇒ are “unborn” in reality [T2] because they lack inherent existence [T2] [U2T].
Their “own nature” is emptiness, so they are primordially at peace, akin to nirvāṇa. This suggests that saṃsāra and nirvāṇa are not inherently different, [equal] as both are empty [Uopp / U2T-opp].
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18. The whole world, the five aggregates, are illusory, ‘there, yet not there’: Not only is there no-inherent-self, but also no-inherent-dharmas / 5-aggregates: ex. subject/self, relation/action, object/world; or body, speech and mind]
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[Union of the Two Truths about opposites in dualities/triads… like (i) subject / self, (ii) action / ownership, (iii) object / 5-aggregates [3S]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
18. You have, O Sage, shown that
form and [the remaining skandhas] [T1]
lack own-being [T2] [U2T],
like foam, bubbles, illusions, clouds, mirages, and plantains [Illusory].
The Buddha teaches that the five skandhas (form, feeling, perception, formations, consciousness) [T1] ⇐⇒ lack inherent existence [T2] [U2T] ⇐⇒ comparing them to insubstantial phenomena like foam, bubbles, illusions, clouds, mirages, and plantains (banana trunks, hollow inside). These analogies highlight their impermanence [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T] ⇐⇒ despite their conventional appearance [T1].
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19. Error of reification of the processes of perception and cognition: We think phenomena are real because we can perceive them ‘objectively’ using repeated experimentation. But sensory knowledge is unreliable, dependent on many factors. We think the three spheres of perception/cognition are real, separate, in opposition. The truth is the opposite: the three spheres of perception or cognition are inseparable, interdependent, co-evolving [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, Union of the Two Truths [U2T] ⇐⇒ like illusions, 'there, yet not there'. Ignoring the influence of the karmic cycle leads to many false assumptions, dogmas, and suffering.
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Union of the Two Truths about opposites in dualities/triads… like actor / action / result [3S], perceiver / perception / perceived [3S], knower / cognition / known [3S], characteristic / characterizing / characterized [3S], cause / causality / effect [3S], teacher / teaching / dharma [3S], bodhisattva / liberating / beings [3S], opposite-1 / opposition-relation / opposite-2, etc. [U3S / Uopp]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
19. If that which is perceived with the senses were real,
the simple-minded would already have knowledge of reality.
What then would knowledge of reality be worth?
Nāgārjuna challenges the reliability of sensory perception, arguing that if sense objects were inherently real, everyone would already know reality, rendering spiritual insight unnecessary. Since sensory perceptions are conditioned [T1] ⇐⇒ and empty of inherent existence [T2] [U2T], they cannot access ultimate truth, and true knowledge requires realizing their illusory nature [U2T].
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20. The solution: Acting / perceiving / thinking / knowing conventionally [T1] without acting / perceiving / thinking / knowing in absolute terms, without attachment, reification, effort or absolute [U2T-in-action]: Since everything is empty of inherent existence [T2] ⇐⇒ dependently co-arisen [T1] ⇐⇒ illusory ⇐⇒ then there are no real action, perception, inference, cognition of anything (object) by any being (subject).
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Union of the Two Truths about opposites in dualities/triads… like (i) subject / actor / perceiver / knower, (ii) relation / action / perception / cognition, (iii) object / result / perceived / known [3S]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
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Senses cannot grasp the ultimate truth, reinforcing the need for Wisdom beyond sensory knowledge. We need direct perception beyond conditioned senses, beyond conditioned dualistic conceptual thinking, beyond all conditioning, karma (individual, collective, cosmic).
20. You have stated that the senses
are dull, unreliable, imprecise,
and [sources of] wrong understanding.
The Buddha teaches that the senses are flawed, producing unreliable and imprecise perceptions that lead to mistaken views about reality. Since senses are conditioned [T1] ⇐⇒ and empty of inherent existence [T2] [U2T], they cannot grasp the ultimate truth, reinforcing the need for Wisdom beyond sensory knowledge.
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21. The true nature of Reality-as-is-is (tathātā), our true nature, as pointed out by the Union of the Two Truths [U2T] and Union of opposites [Uopp], is indescribable, inconceivable for our limited conditioned dualistic conceptual minds. Our ignorance, our grasping at inherently existing phenomena and dualities, at our conditioning/karma, obscures its realization.
The solution is a slow gradual deconditioning, deprogramming, awakening; a gradual path composed of the Union of more and more subtle virtuous adapted skillful means (upāya) ⇐⇒ combined with more and more wisdom (prajñā), thus more and more in accord with reality-as-it-is (tathātā), with the Middle Way (Madhyamaka), with the Unions [U2T / U3S / Uopp / UGM / U3K], with the fruit: Buddhahood, the perfection of the Union of compassion (karuṇā) ⇐⇒ and wisdom (prajñā). It is by acting more and more like an enlightened being (acting without acting) that we gradually awaken to our innate Buddha-nature (tathāgatagarbha), to our true nature as it is here & now. Awakening could be seen as a limitless fractal cosmic process; we are all inseparable interconnected participants in it.
21. Having deeply understood that
no one has access to the truth [inconceivable],
You have stated that this is why the world
is shrouded in ignorance.
The Buddha, realizing that ultimate truth [U2T] is beyond conceptual grasp, teaches that ignorance arises from mistaking conditioned, illusory phenomena [T1] for reality. The world’s ignorance stems from clinging to dualistic perceptions, obscuring the non-dual truth of the inconceivable pointers [Unions: U2T / Uopp / U3S / UGM, U3K].
Section: This section articulates the Buddha’s Dharma as the Middle Way, avoiding all extremes, like eternalism (“exists”), annihilationism (“exists not”), dualism (both together), monism (neither). Phenomena, including suffering, liberation, and nirvāṇa, are described as dream-like [Illusory] ⇐⇒ unborn, empty [T2] ⇐⇒ yet functionally valid [T1] [U2T]. Even the act of liberation is illusory, as no inherently existent beings are liberated. The verses emphasize the non-dual nature of reality [Uopp / U2T / U3S / UGM / U3K], where all phenomena are empty of inherent existence [T2] ⇐⇒ yet appear through dependent origination [T1] [U2T].
Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
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22. The Middle Way is free from all extremes (ex. ‘this’ / existence / eternalism, ‘non-this’ / non-existence / annihilationism) and middle (both together / dualism, neither / monism).
This applies to the four extreme positions of any duality (dyad),
and can be generalized to groups of more than two opposites (triads, quads, etc.).
The Middle Way transcends [T2], without rejecting [T1], the four extremes positions of a duality [U2T-in-action].
The Buddha uses those views conventionally [T1] as skillful means adapted to each particular group of disciples [T1], without using them in absolute terms, without attachment, reification, effort or absolute [T2] [U2T-in-action].
This is teaching the gradual path.
22. 'Exists' is the dogma of eternalism (i).
'Exists not' is the dogma of annihilation (ii).
[‘both’ is dualism (iii), ‘neither’ is monism (iv)]
[But] You have revealed
the Dharma [of dependent co-origination] [U2T],
free from the two extremes.
[Middle Way free from all extremes and middle]
The Buddha’s Dharma avoids extremes like eternalism (asserting inherent existence), annihilationism (asserting absolute non-existence), dualism (both together), and monism (neither), by teaching dependent co-origination [T1] ⇐⇒ which implies emptiness of inherent existence [T2] [U2T]. ⇐⇒ This Middle Way transcends (without rejection) all extremes, showing phenomena are not inherently existent, not non-existent, not both together, not neither, but arise interdependently [U2T].]
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23. The true nature of Reality-as-is-is (tathātā), our true nature, as pointed out by the Union of the Two Truths [U2T] and Union of opposites [Uopp], is indescribable, inconceivable for our limited conditioned dualistic conceptual minds. Our ignorance, our grasping at inherently existing phenomena and dualities, at our conditioning/karma, obscures its realization.
But, still, we can say what it is not, by using the Middle Way and the tetralemma: It is not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is. By refuting the four extreme positions of any duality (generalizable for triads…), we clear the way for an spontaneous unconditioned non-dualistic non-conceptual direct perception/realisation/experience of this phenomena and of reality-as-it-is (tathātā) as pointed by the Unions [U2T / U3S / Uopp / UGM / U3K]. That is how we gradually deprogram our mind, by gradually realizing the true nature and dynamic of its elements / phenomena / dualities; not by accepting this while rejecting that, or by compromising between opposites.
23. Therefore You have said that
phenomena are beyond the four categories. [Middle Way
free from the four extreme positions: this, non-this, both, neither]
They are not knowable to consciousness
much less within the sphere of words [indescribable].
The Buddha teaches that phenomena transcend (without rejection) the tetralemma’s four extremes of any duality (ex. existence, non-existence, both, neither) ⇐⇒ as they are empty of inherent existence [T2] ⇐⇒ and cannot be grasped by consciousness or described by words ⇐⇒ which are conditioned [T1]. Reality lies beyond conceptual dualities, pointing to its inconceivable nature.
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24. Creating / manifesting without creating / manifesting in absolute terms, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T].
24. Like a dream, an illusion,
[or] seeing two moons [Illusory]:
Thus have You seen the world, as
a creation [T1] not created as real [T2] [U2T].
The Buddha perceives the world as dream-like, illusory, or like seeing two moons (a visual distortion) ⇐⇒ emphasizing its lack of inherent reality [T2]. Phenomena appear created [T1] ⇐⇒ but are not inherently real, being empty of inherent existence [T2] [U2T] ⇐⇒ and illusory.
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25. Coming/going without inherent coming/going, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T].
25. Like a son who is born, established, and dies in a dream,
the world, You have said, is not really born (no real origination),
does not endure (duration), and is not destroyed (cessation).
Using the analogy of a dream-son who appears to be born, exists, and dies, the Buddha teaches that the world’s origination, duration, and cessation [T1] ⇐⇒ are not inherently real [T2] [U2T]. Phenomena are unborn, non-enduring, and non-destroyed in their ultimate nature, being [U2T] ⇐⇒ and illusory.
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26. Originating/ceasing without inherent originating/ceasing, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T].
26. In a dream, whatever arises [Illusory]
is experienced as resulting from causality.
You maintain that all things are like this,
both in their origination and their dissolution (cessation).
In a dream, causality appears functional [T1] ⇐⇒ yet is unreal [T2] [U2T]. The Buddha teaches that all phenomena, in their arising and ceasing, are similarly dream-like ⇐⇒ appearing through dependent origination [T1] ⇐⇒ but empty of inherent existence [T2] [U2T]. This applies to both origination and dissolution, reinforcing their illusory nature.
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27. Bondage, path, and liberation without inherent bondage, path, and liberation, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T].
27. You have proclaimed that suffering born from desire
and the other [poisons], as well as the klesas,
the suffering of saṃsāra, the
completing of the [two] accumulations [merit and wisdom],
and even liberation are like a dream [Illusory].
The Buddha teaches that all aspects of saṃsāra — suffering, defilements (klesas), and their causes (desire, etc.) — as well as the path (accumulations of merit and wisdom) and liberation (nirvāṇa), are dream-like. Though they appear functional [T1] ⇐⇒ they lack inherent existence, being empty of inherent existence [T2] [U2T] ⇐⇒ and illusory.
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28. Differentiating without inherent differentiating, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T].
Nirvāṇa is transcending, without rejecting, all phenomena, discrimination / dualities / triads / quads…; the Middle Way: not accepting, not rejecting.
28. When [someone] understands [something]
as [inherently] born or unborn,
[inherently] present or gone,
[inherently] bound (saṃsāra) or liberated (nirvāṇa),
he maintains duality [and consequently]
does not know the truth [U2T].
Nāgārjuna warns that conceptualizing phenomena in dualistic terms — born/unborn, present/gone, bound/liberated — entraps one in duality, obscuring the ultimate reality [U2T]. True understanding transcends (without rejection) these opposites [Uopp / U2T], realizing their emptiness of inherent existence [T2-opp] ⇐⇒ and interdependence [T1-opp] [U2T-opp].
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29. Liberation / awakening/ enlightenment without inherent liberation / awakening/ enlightenment, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T]. Everything is interconnected, unborn, empty, illusory, beyond any discrimination, at peace, self-liberated, nirvāṇa.
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Union of the Two Truths about opposites in dualities/triads… like (i) bondage / saṃsāra, (ii) liberation / nirvāṇa [opp]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-opp] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-opp] ⇐⇒ and vice versa, Union of the Two Truths [U2T-opp] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
29. How can what does not arise pass into nirvāṇa?
Since it is like an illusory elephant [Illusory]
it is in truth originally at peace.
[primordially interconnected, equal, pure, perfect, divine, complete]
Nāgārjuna questions how an unborn phenomenon (lacking inherent existence [T2]) could “pass” into nirvāṇa, as it is already at peace, like an illusory elephant. Phenomena are primordially empty, so nirvāṇa is not a separate state but the realization of their true nature [U2T].
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30. Originating / born and ceasing / death without inherent origination / birth and cessation / death, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T].
30. Just as [we] assert that an illusory elephant [Illusory],
though [apparently] born, is not born,
thus everything [apparently] born [T1]
is in reality unborn [T2] [U2T].
Like an illusory elephant that appears born [T1] ⇐⇒ but is unreal [T2] [U2T], all phenomena seem to arise [T1] ⇐⇒ but are ultimately unborn, lacking inherent existence [T2] [U2T]. ⇐⇒ This reinforces the illusory nature of all apparent origination.
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31. Liberating without inherent beings to liberate, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T].
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Union of the Two Truths about opposites in dualities/triads… like (i) liberator, (ii) liberation, (iii) liberated [3S]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
31. Countless world-protectors have [apparently]
led innumerable beings one by one into nirvāṇa [T1],
but [in reality] not one [being] has been liberated by them [T2] [U2T]!
The Buddha teaches that, conventionally, Bodhisattvas lead beings to nirvāṇa [T1] ⇐⇒ but ultimately, no inherently existent beings are liberated [T2], as all are unborn and empty of inherent existence [T2] [U2T]. ⇐⇒ Liberation is an illusory process within the dream-like reality ⇐⇒ with no real beings or liberation [T2] [U2T].
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32. Liberated without inherent beings liberated, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T].
32. Have you not clearly stated, O great Sage, that
when those beings who attain nirvāṇa [T1]
are [in fact] not born [at all,
then] no one is liberated by anyone [T2] [U2T]?
Reinforcing Verse 31, Nāgārjuna emphasizes the Buddha’s teaching that beings attaining nirvāṇa [T1] are unborn [T2], so no inherently existent liberation occurs [T2] [U2T]. The process of liberation is conventional [T1] ⇐⇒ empty of inherent reality [T2] [U2T] ⇐⇒ and illusory.
Section: This section refutes the notion of an inherently existent Creator / Ground / Basis / Source / First-cause and asserts that all phenomena are merely nominal [T1] ⇐⇒ lacking inherent existence [T2] [U2T]. Nāgārjuna critiques the idea of a self-created or other-created creator, showing it to be illogical and empty. Phenomena, including emptiness itself, are conceptual designations [T1] ⇐⇒ reinforcing their illusory nature within the non-dual reality [Uopp / U2T / U3S / UGM / U3K].
Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
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33. Manifesting without inherent manifesting, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T / UGM].
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Union of the Two Truths about opposites in dualities/triads… like (i) subject / creator / ground [G], (ii) action / creating / manifesting, (iii) object / created / manifestations [M] [3S]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S / T2-GM] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S / T1-GM] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S / U2T-GM / UGM] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
33. Just as the work of a magician
is empty of substance,
all the rest of the world [M] — including a creator [G] — [T1]
has been said by You to be empty of substance [T2] [U2T] [UGM].
The Buddha teaches that, like a magician’s illusions, the world and any posited creator/ground lack inherent substance [T2] [U2T]. All phenomena, including the concept of a creator/ground and its manifestations [T1-GM] ⇐⇒ are empty of inherent existence [T2-GM] ⇐⇒ appearing through dependent origination [T1] [U2T-GM] ⇐⇒ but illusory.
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34. Assuming an inherent creator, ground, first-cause, leads to contradiction, absurdity like infinite regress.
34. A creator created by another [creator]
cannot avoid being created [and so is impermanent].
But [to say he creates himself] implies that'
the creator is the agent of the activity that affects him!
Nāgārjuna refutes an inherently existent creator/ground: if created by another, the creator/ground is impermanent and dependent [T1]; if self-created, it leads to the absurdity of a creator being both agent and object, violating logic. Thus, a creator/ground and its manifestations [T1-GM] ⇐⇒ lacks inherent existence [T2-GM] [U2T-GM].
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35. Union of the Two Truths [U2T]: All phenomena are dependently co-arisen, interdependent, co-defined, co-evolving, co-labeled, co-imputed, co-imagined by our mind(s) in dependent of our past experiences, conditioning, karma (individual, collective, cosmic) [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory].
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Union of the Two Truths about opposites in dualities/triads… like (i) name / characteristic / definition, (ii) naming / characterizing / defining, (iii) named / characterized / defined [3S]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
35. You have proclaimed everything merely a name [T1].
Nothing expressible is found apart from the expression [T2] [U2T].
The Buddha teaches that all phenomena are merely nominal, existing as conceptual designations [T1] ⇐⇒ without inherent reality [T2] [U2T]. Nothing exists independently of the mind’s expressions, which are themselves empty ⇐⇒ reinforcing the illusory nature of all phenomena.
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36. All phenomena are merely empty abstractions, even the two truths themselves [U2T-2T], even the Ground and its manifestations [U2T-GM] – no exception at all.
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Union of the Two Truths about opposites in dualities/triads… like the two truths themselves (i) dependent origination [T1], (ii) emptiness of inherent existence [T2] [2T]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-2T] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-2T] ⇐⇒ and vice versa, Union of the Two Truths [U2T-2T] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
36. Therefore You have declared that
all phenomena are merely abstractions [T1-2T].
Even the abstraction through which Śūnyatā is conceived
You have declared non-existent [T2-2T]
(emptiness of emptiness) [U2T-2T].
The Buddha teaches that phenomena are mere conceptual abstractions [T1] ⇐⇒ lacking inherent existence [T2] [U2T]. Even the concept of “Śūnyatā” (emptiness) is itself empty of inherent existence [T2-2T] ⇐⇒ as it is a mental construct [T1-2T] [U2T-2T], ensuring that emptiness is not reified as an ultimate reality [T2-T2].
Section: This section describes the ultimate reality as transcending (without rejection) all dualities, categories, and conceptualizations, being neither existent nor non-existent, one nor many, etc. [Uopp].
It is equated with dependent origination [T1] ⇐⇒ emptiness of inherent existence [T2] [U2T], and suchness [U2T], embodied by the Buddha (Tathagata) and realized as the Dharmakaya.
Phenomena [M] and Buddha / Ground [G] are ultimately not different, identical, both, or neither, as both are empty of inherent existence [T2-GM] ⇐⇒ and interdependent [T1-GM] [U2T-GM], pointing to the non-dual Middle Way [Uopp / U2T / U3S / UGM / U3K].
Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
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37-39. The true nature of Reality-as-is-is (tathātā), our true nature, as pointed out by the Union of the Two Truths [U2T / U2T-2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the Ground and its manifestation [UGM / U2T-GM], Union of the three kayas [U3K / U2T-3K], is indescribable, inconceivable for our limited conditioned dualistic conceptual minds. Our ignorance, our grasping at inherently existing phenomena and dualities, at our conditioning/karma, obscures its realization.
But, still, we can say what it is not, by using the Middle Way and the tetralemma: It is not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is. By refuting the four extreme positions of any duality (generalizable for triads…), we clear the way for an spontaneous unconditioned non-dualistic non-conceptual direct perception/realisation/experience of this phenomena and of reality-as-it-is (tathātā) as pointed by the Unions [U2T / U3S / Uopp / UGM / U3K]. That is how we gradually deprogram our mind, by gradually realizing the true nature and dynamic of its elements / phenomena / dualities; not by accepting this while rejecting that, or by compromising between opposites.
It is beyond all dualistic conceptual proliferation, beyond all conditioning / karma, beyond all description / conceptualisation, differentiation / discrimination / dualities / triad, causality / production / dependent origination, form / matter-energy, space and time; even beyond the duality describable and indescribable, conceivable and inconceivable, duality and non-duality, many and one, the two truths, the Ground and its manifestations, action and non-action, thinking and non-thinking, words and silence, movement and stillness.
This doesn't mean nothingness, stillness, silence, no-action, total indescribability / inconceivability.
The path is still relatively efficient enough to deprogram our minds, useful enough to help awakening.
The solution is a slow gradual deconditioning, deprogramming, awakening; a gradual path composed of the Union of more and more subtle virtuous adapted skillful means (upāya) ⇐⇒ combined with more and more wisdom (prajñā), thus more and more in accord with reality-as-it-is (tathātā), with the Middle Way (Madhyamaka), with the Unions [U2T / U3S / Uopp / UGM / U3K], with the fruit: Buddhahood, the perfection of the Union of compassion (karuṇā) ⇐⇒ and wisdom (prajñā).
We need to gradually transcend [T2] (without rejection [T1]) all illusions, fabrications, dualities/triads, conditioning, karma (physical, conceptual, mental, individual, collective, cosmic).
It is by acting more and more like an enlightened being (acting without acting) that we gradually awaken to our innate Buddha-nature (tathāgatagarbha), to our true nature as it is here & now. Awakening could be seen as a limitless fractal cosmic process; we are all inseparable interconnected participants in it.
37-39. [That which] has transcended
the duality of being and non-being,
without however having transcended anything at all;
that which is not knowledge or knowable,
not existent or non-existent,
not one or many, not both or neither;
[that which is] without foundation, unmanifest,
inconceivable, incomparable;
that which arises not, disappears not,
is not to be annihilated, and is not permanent
— that is [reality], like space [U2T],
not within the range of words [or] knowledge.
These verses describe ultimate reality as transcending [T2] (without rejection [T1]) all dualities (being/non-being, one/many, etc.) and categories ⇐⇒ yet not negating conventional appearances [T1] [U2T]. It is inconceivable, beyond words and knowledge, neither arising nor ceasing, like space. This reality is the Dharmadhātu, empty of inherent existence [T2] ⇐⇒ yet encompassing all dependently arisen phenomena [T1] [U2T], inexpressible yet present.
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40. So this reality-as-it-is is not describable but still not indescribable, not conceivable but still not inconceivable, not ‘this’ but still not ‘non-this’. We still can describe it without describing it; we still follow a path without attachment, reification, effort or absolute. We can still follow the example of the Buddha.
View: Our best pointer to this inconceivable Reality-as-it-is (tathātā) is the Union of the Two Truths [U2T]: the Union of dependently co-arisen relatively functional co-defined, co-evolving, co-imputed, appearances, conventional truths [T1] ⇐⇒ and their emptiness of inherent existence, never absolute [T2] ⇐⇒ where on truth implies the other [U2T]. It applies to all phenomena, characteristics / marks / signs, opposites, dualities, triads .. – no exception at all [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T].
Path: Our best path is necessarily in accord with this view and the Fruit: It consists of the Union of virtuous adapted skillful means (like bodhicitta, six paramitas, four immeasurables…) [T1] ⇐⇒ combined with more and more wisdom of gradually realizing the view.
Fruit: The ultimate universal goal, without being a goal, is the perfection of this Union of compassion and wisdom, called Buddhahood, that consists of perceiving / realizing / experiencing our innate Buddha-nature and purity of the world, the Union of the Ground and its manifestations (UGM), the Union of the three kayas [U3K].
Union of View, Path and Fruit. Those three need to be in perfect harmony.
40. Just that is dependent co-origination [T1];
just that is what You maintain to be Śūnyatā [T2] [U2T].
The true principle (saddharma) is of that kind, and
the Tathagata is like that also [U2T-Buddha].
The Buddha relates dependent co-origination [T1] with emptiness of inherent existence [T2] (one implies the other), identifying this Union of the Two Truths [U2T] as the true Dharma and the nature of the Tathagata (Buddha). Ultimate reality is the inseparable Union of interdependence and emptiness, embodied by the Buddha’s realization.
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41. Whoever awakens to this [U2T] is called Buddha.
41. It is also accepted as the truth,
the ultimate meaning,
suchness, and the real.
It is the indisputable.
Whoever awakens to this is called Buddha.
Ultimate reality, described as the inconceivable Union of the Two Truths [U2T], is termed truth, suchness (Dharmatā), and the real, beyond dispute. Awakening to this non-dual reality defines a Buddha, who realizes the Union of dependent origination [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T].
Section: This section clarifies the Two Truths: conventional truths (relative, dependently arisen [T1]) ⇐⇒ and ultimate truth (emptiness of inherent existence [T2]). Phenomena are neither impermanent (annihilated) nor permanent (eternal), being illusory like mirages. Nāgārjuna refutes dogmas of finitude/infinitude, emphasizing that both knowing and the knowable [T1-3S] ⇐⇒ are empty of inherent existence [T2-3S] ⇐⇒ reinforcing the non-dual reality of [U2T-3S].
Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
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42. Union of the Two Truths about opposites like saṃsāra and nirvāṇa [Uopp / U2T-opp]: Union of interdependence [T1-opp] ⇐⇒ emptiness of opposites [T2-opp] [Uopp / U2T-opp]. Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-opp] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-opp] ⇐⇒ and vice versa, Union of the Two Truths [U2T-opp] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
So there is no inherent boundary between opposites like saṃsāra and nirvāṇa. Nirvāṇa is perceiving / realizing / experiencing the true nature of saṃsāra as it is here & now; no need to accept this while rejecting that. Note: What we are doing here is transcending (without rejection) our flawed conditioned dualistic conceptual mind(s) in order to directly experience reality-as-it-is.
42. Therefore there is really no difference [or identity]
between the world of living beings and Buddhas.
Hence You maintain the [non-dual] identity
[non difference, non identity, non both, non neither]
of yourself (or pure, nirvāṇa) and others (or impure, saṃsāra).
The Buddha teaches that opposites like living beings and Buddhas are ultimately non-different (or identical), as both are empty of inherent existence [T2] ⇐⇒ and dependently arisen [T1] [U2T]. This non-dual identity (not different, not identical, not both, not neither) transcends (without rejection) dualities, like self/other [Uopp], reflecting the universal emptiness of inherent existence [T2-opp] ⇐⇒ of all phenomena / opposites in any duality, triad, quad… [T1-opp] [U2T-opp].
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43. Union of the Two Truths about opposites like the two truths [U2T-2T]: The same for the two truths themselves, they cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position [Tetralemma] ⇐⇒ Emptiness-2T ⇐⇒ Dependent-Origination-2T ⇐⇒ U2T-2T ⇐⇒ Illusory-2T ⇐⇒ Middle Way-2T ⇐⇒ One ⇐⇒ Cycle.
So, in absolute terms, one truth is not superior to the other, one is not pure / to-seek while the other one is impure / to-abandon. To grasp emptiness as an inherent 'ultimate truth' is missing the point; and it is the worst fault (leading to nihilism).
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Union of the Two Truths about opposites in dualities/triads… like the two truths themselves (i) dependent origination [T1], (ii) emptiness of inherent existence [T2] [2T]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-2T] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-2T] ⇐⇒ and vice versa, Union of the Two Truths [U2T-2T] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
43. Śūnyatā [T2 - emptiness] is not different from
[and not identical to] things [T1 - appearances]
and there is no thing [T1] without it [T2] [U2T]
(one implies the other).
Therefore You have declared that
dependently arising things [T1] ⇐⇒ are empty of inherent existence [T2].
(and vice versa [U2T])
The Buddha teaches that emptiness of inherent existence [T2] ⇐⇒ is inseparable from phenomena [T1] ⇐⇒ one implies the other [U2T], as there are no phenomena apart from emptiness, and no emptiness apart from appearances. Dependently arisen things [T1] ⇐⇒ are inherently empty of inherent existence [T2] ⇐⇒ and vice versa, reinforcing the Union of the Two Truths [U2T] as the nature of reality (suchness).
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44. Clarifying the two truths: not different, not identical, not both, not neither. One implies the other.
It is important not to fall into any of the four extremes views about and duality involved: ex. the four extremes of the duality of the two truths themselves (Extremes: (i) appearance, (ii) emptiness, (iii) both; (iv) neither)), or about the four extremes about any of its characteristics (Extremes: (a) different, (b) identical, (c) both or (d) neither; or (a) separate, (b) united, (c) both, or (d) neither; (a) ‘this’ (b) ‘non-this’, (c) both, or (d) neither, for whatever ‘this’ is.)
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Union of the Two Truths about opposites in dualities/triads… like (i) difference / separation / manyness / duality, (ii) identity / union / oneness / non-duality [opp]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they are empty of inherent existence, never absolute [T2-opp] ⇐⇒ because they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-opp] ⇐⇒ and vice versa, Union of the Two Truths [U2T-opp] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
44. The conventional arises from causes and conditions
and is relative. Thus have [You] spoken of the relative [T1].
The ultimate meaning [T2], however,
is not fabricated [not identical to T1].
The Buddha distinguishes the conventional truth, which arises dependently and is relative [T1] ⇐⇒ from the ultimate truth [T2], which is emptiness, unconditioned and non-fabricated. (not identical).
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45. Clarifying the two truths: The important point is that one truth doesn’t contradict the other, one truth supports / implies the other. They are equal, one as important as the other. The same for the Ground and its manifestations. The same for the opposites of any duality. One cannot exist, or be prior, to the other one; nor can they exist together and in opposition.
That is why we call it the inconceivable Reality, the inconceivable Union of the Two Truths [U2T], where the two truths are complementary antidotes, adapted skillful means, to help us stay away from all extremes and middle. They are not ‘ultimate truths’. Even the Ground and its manifestations are empty of inherent existence [T2-GM] ⇐⇒ because interdependent, mere designation [T1-GM] [U2T-GM].
45. It is also termed own-being, nature, truth,
substance, the real, [and the] true.
[Conventionally] an imagined thing does not exist
but a relative is found [to exist].
The ultimate truth [U2T / Ground] is called own-being, nature, etc., but these are mere designation, not inherent realities. Ultimately, imagined (inherently existent) things do not exist ⇐⇒ but relative, dependently arisen phenomena do [T1], reinforcing the non-dual unity (Union) of the Two Truths (i.e. they are not different, not identical, not both together, not neither).
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46. Teaching without teaching, existence without existence, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T / UGM].
There is no absolute / ultimate teaching, not even the two truths, not even their Union.
A Buddha might teach (i) existence, (ii) non-existence, (iii) both, or (iv) neither (the same for any duality, triad, quad…), depending on the situation, as possible adapted skillful means or antidote, until one can transcend (without rejection) all extremes of the duality.
The same with the two truths: the Buddha might teach (i) dependent origination, (ii) emptiness, (iii) the two truths together (dualism), or (iv) their unity (identity), until one is ready to transcend (without rejection) all four extreme views, and directly realize the true nature of reality as it is, the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]
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Union of the Two Truths about opposites in dualities/triads… like (i) existence / appearance, (ii) non-existence / emptiness [opp]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they are empty of inherent existence, never absolute [T2-opp] ⇐⇒ because they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-opp] ⇐⇒ and vice versa, Union of the Two Truths [U2T-opp] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
46. You have stated that [affirmative] attribution
is to say about an imaginary entity that it exists [eternalism].
[You] have also declared that cutting off [i.e., negation]
is to say that a compound [entity] does not exist,
because it is annihilated [annihilationism].
The Buddha teaches that affirming existence (eternalism) attributes inherent reality to imaginary entities, while negating existence (annihilationism) denies composite phenomena, assuming their destruction. Both are extremes, as phenomena are neither inherently existent (permanent) nor annihilated (impermanent) [U2T].
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47. Teaching without inherent teaching, permanence / continuity / eternity without permanence..., impermanence / discontinuity / annihilation without impermanence..., without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T / UGM].
There is no absolute / ultimate teaching, not even the two truths, not even their Union.
A Buddha might teach (i) permanence / continuity / eternity, (ii) impermanence / discontinuity / annihilation, (iii) both, or (iv) neither (the same for any duality, triad, quad…), depending on the situation, as possible adapted skillful means or antidote, until one can transcend (without rejection) all extremes of the duality.
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Union of the Two Truths about opposites in dualities/triads… like (i) permanence / continuity / eternity, (ii) impermanence / discontinuity / annihilation [opp]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they are empty of inherent existence, never absolute [T2-opp] ⇐⇒ because they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-opp] ⇐⇒ and vice versa, Union of the Two Truths [U2T-opp] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
47. According to cognition of truth, [however],
You maintain that
there is no annihilation [impermanence] or permanence [eternity]
[Middle Way free from all extremes and middle].
[You] assert that
the entire world [T1] is empty of substance [T2] [U2T],
like a mirage [Illusory].
The Buddha’s true cognition reveals that phenomena [T1] are neither annihilated nor permanent, being empty of substance [T2] ⇐⇒ and illusory like mirages. This refutes (without rejection) the extremes of annihilationism and eternalism, affirming the Middle Way of [U2T].
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48-49. Teaching without inherent teaching, ‘this’ without ‘this’ for whatever ‘this’ is, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T / UGM].
There is no absolute/ultimate teaching, not even existence/non-existence, permanence/impermanence, annihilation/eternity, finitude/infinity, fist-truth/second/truth, Manifestation/Ground, this/non-this...
A Buddha might teach (i) ‘this’, (ii) ‘non-this’, (iii) both together, or (iv) neither (the same for any duality, triad, quad…), depending on the situation, as possible adapted skillful means or antidote, until one can transcend (without rejection) all extremes of the duality.
Like in the case of a mirage: phenomena are: not (i) existent, (ii) non-existent, (iii) both together, or (iv) neither; not (i) permanent / continuous / eternal, (ii) impermanence / discontinuous / annihilated, (iii) both together, or (iv) neither; not (i) finite, (ii) infinite, (iii) both together; not (i) describable / conceivable / differentiable, (ii) indescribable / inconceivable / undifferentiable, (iii) both together; or (iv) neither; not (i) ‘this’, (ii) ‘non-this’, (iii) both together, or (iv) neither, for whatever ‘this’ is.
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The true nature of Reality-as-is-is (tathātā), our true nature, as pointed out by the Union of the Two Truths [U2T / U2T-2T]..., is indescribable, inconceivable for our limited conditioned dualistic conceptual minds.
But, still, we can say what it is not, by using the Middle Way and the tetralemma: It is not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is. By refuting the four extreme positions of any duality (generalizable for triads…), we clear the way for an spontaneous unconditioned non-dualistic non-conceptual direct perception/realisation/experience of this phenomena and of reality-as-it-is (tathātā) as pointed by the Unions [U2T / U3S / Uopp / UGM / U3K]. That is how we gradually deprogram our mind, by gradually realizing the true nature and dynamic of its elements / phenomena / dualities; not by accepting this while rejecting that, or by compromising between opposites.
It is beyond all dualistic conceptual proliferation, beyond all conditioning / karma, beyond all description / conceptualisation, differentiation / discrimination / dualities / triad, causality / production / dependent origination, form / matter-energy, space and time; even beyond the duality describable and indescribable, conceivable and inconceivable, duality and non-duality, many and one, the two truths, the Ground and its manifestations, action and non-action, thinking and non-thinking, words and silence, movement and stillness..
48. Just as a mirage
is neither annihilated [impermanent] nor permanent,
thus all existence [T1] is said to be
neither annihilated nor permanent [free from all extremes].
49. One to whom things present themselves
has [the dogmas of] annihilation [impermanence]
and [permanence]
imposed upon him and accepts implicitly that
the world is finite or infinite (more dualistic thinking).
Reinforcing Verse 47, Nāgārjuna compares existence to a mirage, which appears [T1] but is neither annihilated nor permanent [T2]. All phenomena share this illusory nature, lacking inherent permanence or cessation [Uopp].
Those who perceive phenomena as inherently real [T1] fall into dogmas of permanence (eternalism) or annihilation (nihilism), assuming the world is finite or infinite. These views stem from ignorance, mistaking empty phenomena for substantial realities [T2].
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50. Knowing without inherent knowing, ‘this’ without ‘this’ for whatever ‘this’ is, without attachment, reification, effort or absolute [U2T-in-action], like illusions, ‘there, yet not there’, in accord with the true nature of reality-as-it-is as pointed out by the Union of the Two Truths [U2T / UGM].
There is no absolute/ultimate knowledge about anything by anybody, only conventional / relative truths by illusory beings.
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The Union of the Two Truths about opposites in dualities/triads… like (anything): Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they thus are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
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Union of the Two Truths about opposites in dualities/triads… like (i) perceiver / knower, (ii) perception / cognition, (iii) perceived / known [3S]: Reasoning: In Reality-as-it-is, opposites of any duality/triad cannot be different / separate, identical / united, both, or neither; cannot be ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, and there is no fifth position. Each of those extreme positions leads to contradiction / absurdity [Tetralemma] ⇐⇒ they are empty of inherent existence, never absolute [T2-3S] ⇐⇒ because they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, co-relative, conventional [T1-3S] ⇐⇒ and vice versa, Union of the Two Truths [U2T-3S] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are (a) not existent, (b) not non-existence, (c) not both, (d) not neither, (a) not ‘this’, (b) not ‘non-this’, (c) not both together, (d) not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither) ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, divine, ‘One’: not ‘this’, not ‘non-this’, not both, not neither ⇐⇒ A continuous limitless centerless fractal-like cycle.
50. Just as there is the knowable when there is knowing,
there is knowing when there is the knowable [T1-interdependence].
When both are unborn [T2-emptiness of the three spheres),
what is [there to be] understood?
Knowing and the knowable are mutually dependent [T1], like subject and object. Since both are unborn (empty of inherent existence [T2]), there is no inherently existent knowledge or object to understand, negating the inherent reality of cognition [U3S].
Section: This final section celebrates the Buddha’s skillful teaching of the Union of the Two Truths [U2T], the Union of opposites [Uopp], and the Middle Way free from all extremes and middle, using analogies (illusions, lion’s roar, Dharma drum) to convey the non-dual truth of [U2T]. The Buddha’s Dharma, as the ultimate medicine, cures dogmas and liberates beings by revealing phenomena’s Union of emptiness of inherent existence [T2] ⇐⇒ and conventional functionality [T1] [U2T]. The section concludes with a wish for all beings to awaken like the Buddha.
Madhyamaka Reasoning: (1) Tetralemma ⇐⇒ (2) Emptiness ⇐⇒ (3) Dependent Origination ⇐⇒ (4) Union of the Two Truths ⇐⇒ (5) Illusory ⇐⇒ (6) Middle Way ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
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51. Teaching without teaching the Middle Way free from all extreme positions (ex. ‘this’, ‘non-this’) and middle (both, neither).
51. By thus teaching clearly through analogies
— such as illusion and so forth —
the Supreme Physician has taught
the Holy Dharma, which cures all dogmas.
The Buddha, as the “Supreme Physician,” uses analogies like illusions to teach the Dharma, curing dogmas of eternalism, nihilism, dualism, monism, subjectivism, objectivism, processism, etc. This teaching reveals phenomena’s emptiness of inherent existence [T2] ⇐⇒ and interdependence [T1] [U2T], liberating beings from dualistic views.
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52. Reality is indescribable, inconceivable, free from all extremes, but still we can point out to it, we can get to it, using adapted skillful means like: acting without acting, the Union of virtues like Compassion and Wisdom, Union of the Two Truths [U2T], Union of opposites [Uopp], Union of the three spheres [U3S], Union of the Ground and its manifestations [UGM], Union of the three kayas [U3K], etc...
52. The ultimate truth is the teaching that
things [T1] ⇐⇒ are without own-being [T2] [U2T].
This is the unsurpassed medicine
for those consumed by the fever of positivism [, nihilism, dualism, monism …].
The Buddha’s ultimate truth is the Union of the Two Truths [U2T], which cures extremes like positivism (existence), nihilism (non-existence), dualism (both), monism (neither) …. This teaching liberates beings from grasping at substantiality [T2] ⇐⇒ without falling into rejection of the world [T1] [U2T]. This is the Middle Way with nothing to accept / reject / change in absolute terms, just conventionally, relatively.
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53. Teaching without teaching, uniting virtues like generosity / morality / compassion [T1] ⇐⇒ and wisdom / emptiness [T2] [U2T].
53. Precisely therefore,
O Offering-Priest of the Dharma,
You have repeatedly made Dharma Offerings [T1]
in the three worlds that are
unsurpassed, unhindered, and unimpeded.
The Buddha, as the “Offering-Priest,” continuously teaches the Dharma across the three worlds (desire, form, formless), offering the truth of the Union of emptiness of inherent existence [T2] ⇐⇒ and interdependence [T1] ]U2T]. This teaching is unsurpassed, free from obstacles, and liberates beings.
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54. Teaching without teaching the Union of the Two Truths [U2T]
to help stay away from all extremes and middle:
like realism, nihilism, dualism, monism...
54. You have uttered [T1]
this wonderful lion's roar of not-self [T2] [U2T],
which cuts off the fear [caused by] belief in things
[and] terrifies the [timid] deer — the tirthikas!
The Buddha’s teaching of “not-self” (emptiness of inherent existence [T2]) is a “lion’s roar,” dispelling fear from reifying phenomena and challenging non-Buddhist (tirthika) views. This bold proclamation affirms the illusory nature of all things [T1] [U2T].
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55. Teaching without teaching the Union of the Two Truths [U2T],
teaching in accord with the Union of the Two Truths [U2T].
55. [You] have beaten the Dharma Drum [T1]
[that resounds with the] deep truth of Śūnyatā [T2].
[You] have blown the Dharma Conch [T1],
with its clear note of no own-being [T2] [U2T].
The Buddha proclaims emptiness of inherent existence [T2] through the “Dharma Drum” and “Dharma Conch,” symbolizing the resonant teaching of no own-being. This truth, clear and profound, liberates beings by revealing phenomena’s Union of interdependence [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T].
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56. Reality is indescribable, inconceivable, free from all extremes, but still we can point out to it, we can get to it, using adapted skillful means like: acting without acting, the Union of Compassion and Wisdom, Union of the Two Truths [U2T], Union of opposites [Uopp], Union of the three spheres [U3S], Union of the Ground and its manifestations [UGM], Union of the three kayas [U3K], etc...
56. [You] have proclaimed the gift of Dharma:
the nectar of the Buddha's teaching.
The final meaning has been indicated — that is, of course,
that phenomena [T1] ⇐⇒ are empty of inherent existence [T2] [U2T].
The Buddha’s Dharma, described as nectar, is the gift of emptiness of inherent existence [T2], the “final meaning” of all teachings. This truth reveals phenomena’s interdependence [T1] ⇐⇒ and lack of inherent existence [T2] [U2T], liberating beings from saṃsāra.
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57. Teaching without teaching: There is no absolute / ultimate teaching, not even the two truths, not even their Union. A Buddha might teach (i) existence, (ii) non-existence, (iii) both, or (iv) neither (the same for any duality, triad, quad…), depending on the situation, as possible adapted skillful means or antidote, until one can transcend (without rejection) all extremes of the duality. The same with the two truths: the Buddha might teach (i) dependent origination, (ii) emptiness, (iii) the two truths together, or (iv) their unity, until one is ready to transcend (without rejection) all four extreme views, and directly realize the true nature of reality as it is, the inconceivable Union of the Two Truths [U2T].
57. But the teaching regarding origination, cessation, and so forth;
regarding the lives of sentient beings and the like,
has meaning requiring interpretation.
O Protector, you have also called it convention [T1] [U2T].
The Buddha distinguishes teachings on origination, cessation, and sentient beings’ lives as conventional [T1] ⇐⇒ requiring interpretation to align with emptiness of inherent existence [T2] ⇐⇒ and the Union of the Two Truths [U2T]. These are skillful means, not absolute reality, used to guide beings.
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58. Path & Fruit: Accumulating & Perfecting the two accumulations of merit [T1] ⇐⇒ and Wisdom [T2], one supporting the other, in accord with the View: the Union of the Two Truths [U2T].
58. One who has finally reached the far shore
of the ocean of perfect Wisdom [T2]
dwells amidst the jewels of the virtues of merit [T1],
fully conversant with the ocean of your virtues [T1] [U2T].
A Buddha, having attained perfect Wisdom (realizing [U2T]), abides in the virtues of merit, fully embodying the Buddha’s qualities. The “far shore” is liberation, realized through understanding the Union of emptiness of inherent existence [T2] ⇐⇒ and interdependence [T1] [U2T].
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59. Dedication [T1] without dedication [T2],
in accord with the Union of the Two Truths [U2T].
59. By virtue of the merit I have obtained
by thus praising [You],
the inconceivable [and] incomparable Leader of beings,
may beings become like You!
Nāgārjuna concludes by dedicating the merit of praising the Buddha / Reality to all beings, aspiring for them to awaken as Buddhas, realizing the inconceivable truth of the Union of the Two Truths [U2T]. This reflects the Bodhisattva vow to liberate all beings through the Union of Wisdom [T2] ⇐⇒ and Compassion [T1] [U2T].
“Hymn to the Inconceivable Reality”
The Analysis of Nāgārjuna’s Acintyastava provides a comprehensive examination of Nāgārjuna’s Hymn to the Inconceivable [Buddha], a 59-verse text rooted in the Madhyamaka philosophy of Mahāyāna Buddhism. The analysis divides the text into nine thematic sections, each with a title, and offers detailed summaries and conclusions for every verse and section from the Madhyamaka perspective. It interprets the verses, emphasizing key Madhyamaka concepts: the Two Truths (conventional [T1] and ultimate [T2]), the Union of the Two Truths [U2T], the Union of opposites [Uopp], the tetralemma, the Middle Way, and the illusory nature of phenomena. The analysis also integrates the Trikaya (Dharmakāya, Sambhogakāya, Nirmāṇakāya) and the concept of the Dharmadhātu (the ground of all phenomena) to frame the Buddha’s realization and teaching. Below is a detailed summary of the analysis, covering its structure, key themes, and insights.
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The Acintyastava is organized into nine sections based on thematic progression, each addressing a facet of the Madhyamaka view:
Homage to the Inconceivable Buddha / Reality (Verses 1–2):
Introduces the hymn by praising the Buddha’s Compassion (Karuṇā) [T1] ⇐⇒ and Wisdom (Prajñā) [T2], in realizing and teaching the Union of the Two Truths in theory and in action [U2T].
Inseparable Emptiness of inherent existence [T2] and Dependent Origination [T1] [U2T] (Verses 3–10):
Establishes that phenomena, including perception and cognition, arising dependently [T1] ⇐⇒ are empty of inherent existence [T2] [U2T] and unborn ⇐⇒ using analogies like reflections, mirages, dreams, echos [Illusory]. There is no inherent origination, duration and cessation for any thing, being, process or cycle, just conventionally.
Interdependence and Relativity of Opposites (Verses 11–16):
Demonstrates the mutual dependence [T1] ⇐⇒ and emptiness of dualistic concepts [T2] [U2T] (e.g., self/other, long/short), negating their independent reality. This applies to the opposites of any duality, triad, quad… including existence and non-existence, multiplicity and unity, pure and impure, true and false, appearance and emptiness, ground and manifestations.
The Illusory Nature of Phenomena (Verses 17–21):
Portrays phenomena, including the self, the skandhas and sensory perceptions as dependently ci-arisen, interdependent [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ like illusions, dreams or mirages, obscured by ignorance. Reality is beyond discrimination / differentiation / classification / conditioned perception and cognition; in that sense everything is primordially equal, pure, perfect, complete, divine…
The Middle Way free from all Extremes and Middle (Verses 22–32):
Articulates the Buddha’s Dharma as the Middle Way, avoiding all extremes (like existence / eternalism, non-existence / annihilationism) and middle (both / dualism, neither / monism), with opposites like coming and going, bondage / saṃsāra and liberation / nirvāṇa, and liberator / liberating / liberated, being inseparable / interdependent, empty, dream-like and unborn.
Emptiness of a Creator and Created as Mere Names, even the two truths (Verses 33–36):
Refutes an inherently existent creator / creating / created, and asserts that phenomena are nominal, with even the two truths themselves being a conceptual abstractions (emptiness of emptiness) [U2T-2T]. All merely empty abstractions.
The Inconceivable Ultimate Reality (Verses 37–43):
Describes ultimate reality as transcending all dualities and categories, equating it with the Union of the Two Truths – dependent origination [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T] – and the Buddha’s nature.
Two Truths and the Illusory World (Verses 44–50):
Clarifies the relation between the Two Truths [U2T] – like any pair of opposites: not different, not identical, not both, not neither; one implies the other –. Portraying phenomena / world as not (i) permanent / continuous / eternal, (ii) impermanence / discontinuous / annihilated, (iii) both together, or (iv) neither; not (i) finite, (ii) infinite, (iii) both together, or (iv) neither; not (i) ‘this’, (ii) ‘non-this’, (iii) both together, or (iv) neither, for whatever ‘this’ is ⇐⇒ illusory like mirages ⇐⇒ and free from dogmas or extremes and middle ⇐⇒ [U2T].
Praise for the Buddha’s Teaching (Verses 51–59):
Celebrates the Buddha’s teaching without teaching of the Union of the Two Truths [U2T], Union of opposites [Uopp], Union of compassion and wisdom, and the Middle Way free from all extremes and middle, concluding with an aspiration for all beings to awaken [dedication]. Even if everything is empty of inherent existence [T2] ⇐⇒ we still can use various adapted skillful means or antidotes [T1] to point to the inconceivable true nature & dynamic of reality as it is, and to ultimately directly realise it: acting without acting [U2T-in-action].
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The analysis centers on the Madhyamaka VIEW that reality is the inseparable Union of dependent origination [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T] ⇐⇒ transcending all dualities [Uopp] ⇐⇒ and pointing to a non-dual Middle Way free from all extremes and middle.
Below are the key themes and insights, drawn from the analysis:
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a) Union of the Two Truths [U2T]:
The Acintyastava consistently affirms that all phenomena are dependently co-arisen [T1]—existing through interdependence, conditioned by causes, and imputed by the mind—and empty of inherent existence [T2], lacking independent or absolute reality. These two truths are inseparable [U2T], with one implying the other (Verses 3, 40, 43). For example, Verse 40 relates dependent origination with emptiness, stating that this Union is the true Dharma and the nature of the Tathāgata (Buddha).
Even the Two Truths themselves are empty [T2-2T] ⇐⇒ and interdependent [T1-2T] [U2T-2T], ensuring that emptiness is not reified as an ultimate reality (Verse 36). This prevents mistaking emptiness for a standalone truth, aligning with the frame’s emphasis that [U2T], not emptiness alone, is the best pointer to reality.
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b) Union of Opposites [Uopp / U2T-opp]:
The hymn systematically negates [T2[ (without rejection T1]) dualistic opposites (e.g., existence/non-existence, self/other, saṃsāra/nirvāṇa) using the tetralemma: phenomena are not this, not non-this, not both, not neither. Verses 11–16 show that opposites like own-being/other-being or long/short are mutually dependent [T1-opp] ⇐⇒ and empty of inherent existence [T2-opp] [U2T-opp] ⇐⇒ existing only relationally [T1-opp].
This relativity extends to saṃsāra and nirvāṇa [T1-opp] which are also empty of inherent existence [T2-opp] [U2T-opp]. (Verses 17, 42). The ultimate reality transcends [without rejecting) all dualities (Verses 37–39), revealing a non-dual unity where opposites are illusory and interdependent, pointing to the Middle Way.
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c) Tetralemma and emptiness of inherent existence [T2]:
The tetralemma is a core analytical tool, applied to negate (without rejecting) inherent existence in phenomena, causality, dualities, and even liberation (Verses 9–10, 23, 37–39). For instance, Verse 9 denies that phenomena arise from themselves, others, both, or neither, concluding they are unborn [T2].
This negation establishes emptiness of inherent existence [T2], not as nothingness but as the absence of inherent existence ⇐⇒ inseparable from dependent origination [T1] [U2T]. The tetralemma ensures no extreme or middle (e.g., eternalism, nihilism, dualism, monism) is upheld, aligning with the Middle Way.
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d) Illusory Nature of Phenomena:
Phenomena are repeatedly likened to illusions, dreams, mirages, echoes, and magical creations (Verses 4–5, 18, 24–27, 29–30, 33, 47–48), emphasizing their apparent [T1] ⇐⇒ yet insubstantial nature [T2] [U2T]. They are “there, yet not there,” existing conventionally [T1] ⇐⇒ but empty of inherent existence [T2] [U2T].
This applies to all phenomena, including the skandhas (Verse 18), sensory perceptions (Verses 19–20), suffering, the path, and liberation (Verse 27). Even nirvāṇa is dream-like, as no inherently existent beings are liberated (Verses 31–32).
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e) Middle Way Free from Extremes:
The Buddha’s Dharma is the Middle Way, avoiding all extremes, like eternalism (“exists”), annihilationism (“exists not”), dualism (both), or monism (neither), by teaching the Union of dependent origination [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T] (Verse 22). This path transcend (without rejection) extremes of reification (grasping phenomena as real) and denial (nihilism), advocating nothing to accept, reject, or change in absolute terms [T2] ⇐⇒ only conventionally as skillful means [T1] [U2T].
The Middle Way is non-dual, transcending [T2] (without rejecting) dualistic thinking [T1] (Verses 28, 37–39) and revealing nirvāṇa as the realization of saṃsāra’s true nature here and now (Verses 17, 29).
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f) Transcending Dualistic Thinking:
The hymn’s goal is to transcend dualistic conceptual thinking [T2] ⇐⇒ without rejecting it [T1] ⇐⇒ encouraging awareness of its illusory nature. Verse 28 warns that dualistic views (e.g., born/unborn, bound/liberated) obscure truth, while Verses 23 and 37–39 stress that ultimate reality is beyond consciousness and words.
Conventional truths, such as causality, sentient beings, and the path (Verse 57), are skillful means (upāya) [T1] ⇐⇒ valid when understood as empty of inherent existence [T2] [U2T]. This balance allows practitioners to engage with saṃsāra [T1] ⇐⇒ while realizing its non-dual unity with nirvāṇa [Uopp / U2T].
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g) Dharmadhātu and Trikaya:
The analysis frames ultimate reality as the Dharmadhātu, a boundless, non-dual ground where all phenomena are interdependent [T1] ⇐⇒ and empty of inherent existence [T2] [U2T].
The Dharmakāya, the Buddha’s “truth body,” embodies this realization, unifying the ground (Dharmadhātu) and its manifestations (dharmatā, the empty yet functional nature of phenomena) [UGM] [U3K].
The Nirmāṇakāya (physical manifestations, e.g., Śākyamuni) and Sambhogakāya (subtle forms, e.g., Amitābha) are illusory manifestations arising within the Dharmadhātu [U3K], guiding beings through teaching and action [T1] ⇐⇒ while empty of inherent existence [T2] [U2T].
The Trikaya’s unity [U3K - Union of the three kayas] reflects the Buddha’s Compassionate activity across the hymn (Verses 2, 51–59).
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h) Compassion and the Bodhisattva Path:
The Buddha’s Compassion is evident in his teaching (Verse 2), described as a “Supreme Physician” curing dogmas (Verse 51) and an “Offering-Priest” sharing the Dharma (Verse 53). This aligns with the Nirmāṇakāya and Sambhogakāya’s roles in guiding beings.
The hymn concludes with a Bodhisattva aspiration (Verse 59), dedicating merit to all beings’ awakening, reflecting the Mahāyāna ideal of universal liberation grounded in the Union of the Two Truths [U2T].
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Section 1 (Verses 1–2): Praises the Buddha’s realization of phenomena’s selflessness [T2] ⇐⇒ and Compassionate Teaching [T1], setting the stage for [U2T].
The Buddha’s “inconceivable” nature reflects the Dharmakāya,
guiding Bodhisattvas to non-dual Wisdom.
Section 2 (Verses 3–10): Establishes [U2T] by showing phenomena are dependently arisen [T1] ⇐⇒ and empty of inherent existence [T2], unborn ⇐⇒ and illusory (e.g., echoes, mirages).
The tetralemma negates inherent arising, pointing to the Middle Way.
Section 3 (Verses 11–16): Demonstrates that dualities (e.g., self/other) are mutually dependent [T1-opp] ⇐⇒ and empty of inherent existence [T2-opp] [U2T-opp], negating materialism and affirming [Uopp].
The Middle Way transcends [T2] (without rejecting) relational concepts [T1] [U2T].
Section 4 (Verses 17–21): Portrays phenomena, including skandhas and senses, as illusory ⇐⇒ and empty of inherent existence [T2], obscured by ignorance.
Realizing their dream-like nature reveals nirvāṇa within saṃsāra.
Section 5 (Verses 22–32): Articulates the Middle Way, avoiding eternalism and annihilationism (Verse 22). Phenomena, suffering, and liberation are dream-like (Verses 24–27), with no real beings liberated (Verses 31–32), emphasizing the Union of the Two Truths [U2T] and Union of opposites [Uopp].
Section 6 (Verses 33–36): Refutes an inherent creator [T2] and asserts phenomena are nominal [T1] ⇐⇒ with even emptiness being empty of inherent existence [T2-2T]. This prevents reification, aligning with the Middle Way.
Section 7 (Verses 37–43): Describes ultimate reality as transcending [T2] [without rejection [T1]) dualities, equating it with the Union of the Two Truths [U2T] and the Buddha’s nature (Dharmakāya).
Beings and Buddhas are non-different (Verse 42), revealing non-dual unity [Union of opposites / Uopp].
Section 8 (Verses 44–50): Clarifies the Two Truths, with conventional phenomena [T1] being relative ⇐⇒ and ultimate truth [T2] being emptiness. ⇐⇒ Phenomena are illusory ⇐⇒ neither permanent nor annihilated, free from dogmas.
Section 9 (Verses 51–59): Praises the Buddha’s teaching as the ultimate medicine, using analogies (lion’s roar, Dharma drum) to convey the Union of the Two Truths [U2T].
The aspiration for all to awaken (Verse 59) reflects the Bodhisattva path.
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The Analysis of Nāgārjuna’s Acintyastava reveals the hymn as a masterful exposition of Madhyamaka philosophy, glorifying the Buddha’s realization and teaching of the Union of the Two Truths [U2T]: the inseparability of dependent origination [T1] ⇐⇒ and emptiness of inherent existence [T2]. Through the tetralemma, Nāgārjuna negates inherent existence across phenomena, dualities, triads, and concepts, portraying reality as illusory within the Dharmadhātu. The Middle Way transcends all extremes, revealing nirvāṇa as the realization of saṃsāra’s non-dual nature, achieved by transcending dualistic thinking [T2] ⇐⇒ while using conventional truths skillfully [T1] [U2T]. The Trikaya framework underscores the Buddha’s Compassionate activity, with the Dharmakāya embodying ultimate reality, and the Nirmāṇakāya and Sambhogakāya guiding beings through teaching and manifestation. The hymn’s Bodhisattva aspiration universalizes this Wisdom, aiming for all beings to awaken to their inherent Buddha-nature. The analysis thus illuminates Nāgārjuna’s profound message: reality is a boundless, non-dual web of interdependence, free from all extremes, realized through the Middle Way.
“Hymn to the Inconceivable Reality”
Nāgārjuna’s Acintyastava is a profound Madhyamaka hymn that praises the Buddha’s realization and teaching of the Union of the Two Truths [U2T]: all phenomena are dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2].
Through the tetralemma, Nāgārjuna negates inherent reality across dualities (existence / non-existence, self / other, saṃsāra / nirvāṇa) [Uopp], revealing phenomena as illusory within the Dharmadhatu.
The Middle Way, free from extremes, transcends dualistic thinking without rejecting conventional truths, pointing to the non-dual reality embodied by the Trikaya [U3K].
The Buddha’s teaching, as Nirmanakaya, Sambhogakaya, and Dharmakaya, guides beings to realize nirvāṇa as saṃsāra’s true nature, a boundless, centerless web of interdependence.
The hymn’s aspiration for all beings to awaken reflects the Bodhisattva path, unifying Compassion (Karuṇā) [T1] ⇐⇒ and Wisdom (Prajñā) [T2] [U2T] in the non-dual Middle Way.
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The text’s ultimate goal is to transcend all opposites / dualities / triads / quads… [Uopp], including the three spheres of any relation/activity [U3S], including the Two Truths [U2T], including the Ground and its manifestations [UGM], including the three kayas/vajras [U3K/U3V] [T2] ⇐⇒ without completely rejecting them – being able to use them as adapted skillful means without being slaves to them – that is the Union of the Two Truths in action [T1] [U2T] ⇐⇒ revealing the ineffable, non-dual Middle Way where all opposites are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed, relative, conventional [T1-opp] ⇐⇒ are empty of inherent existence, never absolute [T2] ⇐⇒ like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory] ⇐⇒ as represented by the Unions: [U2T / Uopp / U3S / UGM / U3K].
(i.e. Reality: Trikaya / Dharmakāya = Union of Dharmadhātu / Ground [U2T] and Dharmatā / Manifestations / Nirmāṇakāya & Sambhogakāya – or Union of pure body, speech and mind (U3V).)
The goal is the transcendence of our dualistic conceptual mind(s) without completely rejecting it.
The goal is to be able to live happily in this interconnected illusory empty world.