Twelve Gate Treatise
(Twelve reasons why everything is empty, yet relatively functional,
like illusions, reflections, mirages, dreams, ‘there, yet not there’?
How to transcend our conditioned dualistic conceptual mind, without rejecting it completely? Madhyamaka reasonings.)
“Embark on a journey through the subtle and profound Twelve Gate Treatise, a lesser-known gem of Nagarjuna’s Mahayana wisdom that unveils the heart of emptiness (śūnyatā) with poetic clarity and logical precision. Unlike his more expansive Mūlamadhyamakakārikā, this concise text of 22 verses dances through twelve gates, each a portal to dismantling illusions of inherent existence with the gentle rigor of dependent origination. Here, Nagarjuna’s teaching sparkles with accessibility, inviting readers to explore how all things — fleeting as a dew drop, vibrant as a dream — arise interdependently, empty yet radiant. This treatise beckons the curious to pause, reflect, and glimpse a reality both tranquil and alive, distinct in its brevity yet resonant with the timeless call to awaken.”
Table of content
Introduction
Verses and Comments
- I. Causal Conditions
- II. With or Without Effect
- III. Conditions
- IV. Characteristics
- V. With or Without Characteristics
- VI. Identity or Difference
- VII. Being or Non-Being
- VIII. Nature
- IX. Cause and Effect
- X. The Ground / Basis / Source of everything
- XI. The three times
- XII. Production
Summary
Conclusion
Generalization of the Madhyamaka Reasoning
Last update: August 23, 2025 (B)
“All things have no inherent production / origination:
therefore all things are ultimately empty and tranquil.”
Nagarjuna’s Twelve Gate Treatise (Dvādaśanikāya-śāstra) is a foundational text of Mahayana Buddhism, particularly within the Madhyamaka school, which emphasizes the doctrine of emptiness (śūnyatā). Comprising 22 or 26 verses (depending on how you cut them) organized into twelve chapters or "gates," the treatise systematically deconstructs conventional notions of causality, existence, and inherent nature to reveal the ultimate truth that all phenomena are empty of inherent existence [T2], in the context of the inseparability, interdependence, harmony, Union of the Two Truths [U2T] – dependent origination [T1] and emptiness of inherent existence [T2].
Written by Nagarjuna, a second-century Indian philosopher, the text is a profound exposition of dependent origination (pratītyasamutpāda), demonstrating that all things arise interdependently [T1] ⇐⇒ and lack self-nature (svabhāva) [T2] [U2T].
Through rigorous logical analysis, often employing the tetralemma — a fourfold negation of ‘this’, ‘non-this’, both, and neither, for what-ever ‘this’ is — Nagarjuna challenges dualistic thinking and affirms the inseparability, interdependence, harmony, of Union of emptiness [T2] ⇐⇒ and dependent arising [T2] [U2T].
Each of the twelve gates addresses a specific aspect of phenomenal existence, such as causal conditions, cause and effect, characteristics, being and non-being, and temporal relations. Nagarjuna’s method involves exposing the contradictions inherent in assuming that phenomena possess independent or inherent existence.
– For instance, in the first gate, "Causal Conditions," he argues that because all things arise from various conditions [T1] ⇐⇒ they lack self-nature and are thus empty [T2] [U2T].
– Subsequent gates extend this reasoning to concepts like production, nature, and even the self, culminating in the assertion that all things — created and non-created — [T1] ⇐⇒ are ultimately empty and tranquil [T2] [U2T].
– This emptiness is not nihilism but a liberation from dualistic conceptual fixation, from our dualistic conceptual mind(s) (without rejecting it), enabling a direct understanding of reality as interdependent and dynamic [T1] ⇐⇒ without anything substantial in it [T2] [U2T].
The analysis presented here draws on the verses and commentary from Hsueh-li Cheng’s Nagarjuna’s Twelve Gate Treatise, which provides detailed explanations of each gate, including translations of key terms like yin (cause) and yuan (conditions) and their philosophical implications.
The commentary highlights Nagarjuna’s use of the tetralemma ⇐⇒ and the principle of dependent origination [T1] ⇐⇒ to dismantle (transcend) erroneous views [T2] [U2T], particularly those of the Abhidharma schools, which posited the reality of dharmas.
By systematically negating the possibility of inherent production across various dimensions (without rejection) — causal, temporal, and ontological — the treatise underscores that emptiness (in the sense of Union of the Two Truths) is the true nature of all phenomena, including nirvana and the self.
This introduction sets the stage for a deeper exploration of the Twelve Gate Treatise, offering readers a framework to engage with Nagarjuna’s radical insights. The text not only challenges philosophical assumptions but also serves as a guide to transcending (without rejecting) dualistic thought, aligning with the Mahayana path to awakening.
Through its concise yet profound verses, the treatise remains a cornerstone of Buddhist philosophy, inviting contemplation of the ultimate truth that “all things have no inherent production; therefore, all things are ultimately empty and tranquil [U2T].”
The first gate is concerned with causal conditions.
It is said
1. [I:1]
Things are produced from various conditions [T1],
and hence have no self-nature [T2] [U2T].
If they have no self-nature,
how can there be such things?
As it is stated in the Seventy Treatise,
2. [I:2]
[Twelve chains of] causal conditions [T1]
really have no [inherent] production [T2] [U2T].
If they have production,
do they have it in one mind-moment or in many mind-moments?
I. Causal Conditions:
Note: This chapter is divided into two parts.
– The first part is the preface of the treatise. It states the main theme of the book.
– The second part is devoted to the examination of the concept of cause-condition (yin-yuan).
The word yin (hetu) means cause or reason. It often refers to primary cause. The term yuan (pratyaya) means conditions, cause, relationship by fate or margin. It often refers to secondary cause. For example, a seed is yin, while rain, wind, sun, farmer, etc. are yuan. But in this chapter yin and yuan seem to be used together. Yin-yuan here means causal condition, causal relation, conditioning cause, or causality.
Causality has been an important issue in Indian philosophy. The principle of causality is often regarded by Buddhists as well as non-Buddhists as the objective law regulating the rise and fall of all factors or phenomena in the universe. There are four external causal conditions (... nei-yin-yuan) and twelve internal causal conditions (... , nei-yin-yuan) which are enumerated in early Buddhist treatises. Each of them is conditioned (paticcasamuppanna) as well as conditioning (paticcasamuppada). When viewed from the antecedent cause, each is an effect, but when viewed from its effect, it is a cause. The twelve chains of causal conditions are considered as the true picture of the wheel of existence. In this chapter Nagarjuna argues that all causal conditions are empty.
Reasoning:
– Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because everything is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] [U2T].
– The three spheres of causality/production are empty [U2T-3S] ⇐⇒ because all effects (internal and external) are dependent on various causes and conditions (internal and external); all ever-changing and impermanent [T1] [U2T]; everything is both cause and effect in a continuous limitless and centerless cycle. There are no absolute or inherent cause, effect or causal relation. The whole cycle is empty.
– The problematic junctions: The three spheres of causality/production are empty [U2T-3S] ⇐⇒ because the triad (i) cause-conditions, (ii) causality/production, (iii) effect/result/product cannot be (a) different / separate (in many mind-moments), (b) identical/united/overlapping (in one mind-moment), (c) both together, or (d) neither, and there is no fifth. Cause and effect, or two consecutive moments of consciousness, cannot be separate in time or overlapping in time. There cannot be continuity or discontinuity between cause and effect, between two consecutive moments of consciousness, or between saṃsāra and nirvāṇa. Each of those positions leads to contradiction / absurdity [Tetralemma]. How to explain the junctions then? The whole chain of the 12 links of dependent origination, the causal/conditioning/karmic cycle, is empty of inherent existence, just a conventional useful model, not an absolute truth. Everything is like that.
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in the 12 links cycle, in the karmic cycle, or conceptually related) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
-
So the 12 Links of Dependent Origination,
which are each both cause and effect,
both conditioned and conditioning, in a cycle,
have no inherent production; they are empty of inherent existence.
And since all composites are empty, so are non-composites (like nirvāṇa).
First reason why everything is empty of inherent existence: Causal Conditions:
Reason: Things arise from various conditions and are interdependent, so they lack self-nature (inherent existence). If dependent on conditions, they cannot exist independently. Phenomena are dependently co-arisen (T1) yet empty of inherent existence (T2), like illusions — interconnected in a limitless cycle.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because everything is dependently arisen, because everything is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1]. And vice versa, one aspect implies the other; that is the Union of the Two Truths [U2T]. Everything in the twelve links of dependent origination is like that.
3. [II.1]
If an effect is already real [in a cause] [identical/united],
there can be no production.
If at the outset unreal [in a cause] [different/separate],
there can be no production either.
If both real and unreal [both together],
there can be no production.
How can there be production?
II. With or Without Effect:
Note: Nagarjuna examines here the relationship between cause and effect to show that causal relation cannot be explained rationally. If there is a causal relation, is cause with effect (united) and then produces it? Or is the cause first without the effect (separate) and then produces it? Nagarjuna argues that neither case can be established. The issue is also whether an effect is already real in a cause (united) or at the outset unreal (separate) in a cause, and whether an effect pre-exists in a cause or not. Nagarjuna tries to point out that causal production is impossible by showing that causal relation cannot be established (in any cases).
Nagarjuna uses the logic of the tetralemma to discuss the issue. There are four possible views of causality, namely (1) an effect is already real in a cause (united), (2) an effect is at the outset unreal in a cause (separate), (3) an effect is both real and unreal in a cause, and (4) an effect is neither real nor unreal in a cause. His analysis is concentrated on the first two cases; the other two are implicitly included in the reasoning.
Reasoning:
– The three spheres of causality/production are empty [U2T-3S] ⇐⇒ because these four positions are impossible, namely (a) an effect is already real in a cause (united), (b) an effect is at the outset unreal in a cause (separate), (c) an effect is both real and unreal in a cause, (d) an effect is neither real nor unreal in a cause, and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
– The three spheres of causality/production (cause, causal relation and effect) are empty [U2T-3S] ⇐⇒ because the triad (i) cause-conditions, (ii) causality/production, (iii) effect/result/product cannot be (a) different / separate (in many mind-moments), (b) identical/united/overlapping (in one mind-moment of consciousness), (c) both together, or (d) neither, and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in the 12 links cycle, in the karmic cycle, or conceptually related) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
-
Since the effect is ultimately not produced, all created things are empty;
because everything is both cause and effect, both conditioned and conditioning, interconnected.
Since created things are empty, non-created things are also empty.
Since even created and non-created things are empty, is it not more so with the self (or actor, action, result)?
Second reason why everything is empty of inherent existence: With or Without Effect:
Reason: Production is impossible if the effect is already real (existent) in the cause, unreal (non-existent), both, or neither — refuting all four extremes of effect in relation to cause. No inherent production means no inherent phenomena; cause and effect are empty, neither simultaneous nor separate.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the three spheres of causality (cause, causality and effect) cannot be different/separate, identical/united/overlapping, both together, or neither, and there is no fifth [Tetralemma]. Because the causal relation cannot be explained rationally; production cannot be explained rationally; the four possible extreme views of causality / production lead to contradiction, absurdity.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma]. And vice versa, one side implies the other ( '⇐⇒').
4. [III.1]
Briefly and broadly,
conditions do not contain effect.
If there is no effect within conditions,
how can it be claimed to come from conditions?
.
5. [III.2]
If effect does not exist within conditions [different/separate]
and yet comes from the conditions,
can it not come from non-conditions?
III. Conditions:
Note: According to the Abhidharma School, all dharmas are real, and are produced by four conditions: (1) the cause-condition (yin-yuan, hetu-pratyaya), which acts as the primary cause, for example, the wind and water that cause the wave; (2) the sequential condition (rz'u-ti-yuan, anantara-pratyaya) which makes one event occur after another, such as waves that follow each other; (3) the appropriating condition (yuan-yuan, dlambana-pratyaya) which is the objective or subjective environment, as concurring cause; for example, waves are conditioned by the basin or the boat or the pond; and (4) the upheaving condition (tseng-shang-yuan, adhipati-pratyaya) which brings all conditions to the climax, such as the last wave that upsets the boat. Nagarjuna examines the four conditions in this chapter.
Reasoning:
– The three spheres of causality/production (cause, causal relation and effect) are empty [U2T-3S] ⇐⇒ because the triad (i) cause-conditions, (ii) causality/production, (iii) effect/result/product cannot be (a) different / separate (in many mind-moments), (b) identical / united / overlapping (in one mind-moment of consciousness), (c) both together, or (d) neither, and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in the 12 links cycle, in the karmic cycle, or conceptually related) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
-
Since conditions and effect do not exist, all created things are empty.
Since created things are empty, non-created things are also empty.
Since created and non-created things are both empty, can there be a self (or actor, action, result)?
Third reason why everything is empty of inherent existence: Conditions:
Reason: Effects are neither contained within conditions (individually or collectively) nor arise from non-conditions, so conditions cannot inherently produce anything. Phenomena lack inherent causation; they are empty, as effects are neither inherent in causes nor independent.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the three spheres of causality (cause, causality and effect) cannot be different/separate, identical/united/overlapping, both together, or neither, and there is no fifth [Tetralemma]. Because the junction cannot be explained rationally.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma]. And vice versa, one side implies the other ( '⇐⇒').
All things are empty. Why?
6. [IV.1]
Neither created nor non-created things
have characteristics.
Since they have no characteristics,
they are both empty. (IV:1)
.
7. [IV.2]
The origination of origination
comes from the primal origination.
[On the other hand], the primal origination
is originated by the origination of origination.
.
8. [IV.3]
If it is said that the primal origination
originates the origination of origination,
how can the primal origination
originate the origination of origination
if itself is originated by the origination of origination?
.
9. [IV.4]
When the origination of origination is being originated
it may originate primal origination.
How can it originate primal origination
if itself has not yet been originated?
.
10. [IV.5]
There is no darkness in the light
nor is there darkness in that place.
The elimination of darkness is called illumination.
Now what could the light illuminate?
.
11. [IV.6]
If the light can eliminate darkness
while having no contact with darkness,
then the light here
should eliminate all darkness.
.
12. [IV.7]
If the light illuminates itself and other things
then darkness will also cover itself and other things.
.
13. [IV.8]
If origination is not yet originated,
how can it originate itself?
If it is already originated and then originates itself,
why should it need originating?
IV. Characteristics:
Note: ... (hsiang) in Chinese sutras can be the translation of the Sanskrit terms laksana, nimitta or abhasa. Laksana means characteristic, mark, sign, aspect or appearance. It usually means the individual characteristic or mark by which one object is distinquished from another. Nimitta means appearance or tangible form; and abhasa is image or shadow. Hsiang in this context means primarily the characteristic, mark, sign, property, appearance or visible form of things.
In this chapter Nagarjuna wants to show that all things are devoid of characteristics, marks, or properties. The same issue is discussed in Chapter VII of the Middle Treatise.
Reasoning:
– The three spheres of causality/production are empty [U2T-3S] ⇐⇒ because inherent origination cannot occur in the three times (the same for duration, cessation).
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in the 12 links cycle, in the karmic cycle, or conceptually related) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
-
Therefore, the thesis that origination, duration and destruction are created characteristics is not right (is absurd). Since the thesis that origination, duration and destruction are created characteristics cannot be established, created things (composites) are empty.
Created things are empty, therefore non-created things are empty.
Why? The destruction of created things is called non-created nirvana.
Therefore nirvana is empty.
Therefore created things are all empty.
Since created things are empty, non-created things are empty.
Since created and non-created things are empty, the self is empty.
These three are empty and hence all things are empty.
Fourth reason why everything is empty of inherent existence: Characteristics:
Reason: Neither created nor non-created things have inherent characteristics (e.g., origination, duration, cessation); without characteristics, things cannot exist inherently. Origination leads to infinite regress. Phenomena are devoid of defining marks; empty of self-nature, as characteristics cannot originate themselves or each other without regress.
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because we cannot find the true origination, duration nor cessation of any thing, being, process or cycle in the three times; because those three characteristics are inseparable, interdependent, co-defined, merely co-imputed by the mind [T1]. And if those three marks are empty, so are all composites and non-composites.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because we cannot find the true origination, duration nor cessation of any thing, being, process or cycle in the three times; because those three characteristics are inseparable, interdependent, co-defined, merely co-imputed by the mind [T1]. And if those three marks are empty, so are all composites and non-composites.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] [U2T]. And vice versa, one side implies the other ( '⇐⇒').
Again, all things are empty. Why?
14. [V.1]
There is no functioning of characterization
in the case of a thing with characteristics [united].
Nor is there functioning of characterization
in the case of a thing without characteristics [separate].
Besides these, what can characteristics characterize?
V. With or Without Characteristics:
Note: In this chapter Nagarjuna argues that the characterization or description of anything is empty. He classifies all things into the characterizable (... k'o-hsiang) and characteristics (... hsiang). Metaphysically, the distinction between the two is a distinction between substance and attribute. Grammatically, it is a distinction between a subject and a predicate. Linguistically, it is a distinction between the part of a sentence which serves to identify or designate an object being discussed and that part which serves to describe or characterize the object. Nagarjuna points out that one who indulges in conceptualization and has the dualistic way of thinking, e.g., divides things into those with characteristics and those without characteristics or into the characterizable and characteristics, will not have an accurate perception and understanding of reality.
Reasoning:
– The three spheres of characterization / definition (subject / characteristic / definition, relation / characterising / defining, object / characterised / defined) are empty [U2T-3S] ⇐⇒ because the triad (i) characteristic / definition, (ii) characterization / defining, and (iii) characterized / defined cannot be (a) different / separate (in many mind-moments), (b) identical / united / overlapping (in one mind-moment of consciousness), (c) both together, or (d) neither, and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in dictionaries and encyclopedias) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
-
Since characteristics and the characterizable are empty, all things are empty.
Why? [Because] there cannot be anything without characteristics and the characterizable.
Since entities do not exist, there cannot be nonentities.
The destruction of an entity is called the non-existence of something.
[But now] if the entity does not exist, what is to be destroyed?
What is to be called nonentity?
Both entity and nonentity are empty. Hence all created things are empty.
Since created things are empty, non-created things are empty.
Since created and non-created things are empty, the self (or actor, action, result) is also empty.
Fifth reason why everything is empty of inherent existence: With or Without Characteristics:
Reason: Characterization (the process of applying characteristics) cannot function on things that already have characteristics or lack them — refuting characterization in both cases. Phenomena cannot be inherently characterized; they are empty, as the triad of characterized, characterization, and characteristics is untenable.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the three spheres of the characterization (characteristic, characterisation, characterised) cannot be (a) different / separate / many, (b) identical / united / one, (c) both together, or (d) neither; and because are they are inseparable, interdependent, co-defined, merely co-imputed by the mind [T1].
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be permanent / continuous / eternal / unchanging, impermanent / discontinuous / annihilated / changing, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] [U2T]. And vice versa, one side implies the other ( '⇐⇒').
15. [VI.1]
Characteristics and the characterizable
are neither the same nor different.
If they are neither the same nor different,
how can both be established?
VI. Identity or Difference:
Note: In this chapter Nagarjuna continues to examine critically the functioning of characterization (conceptual action) or description of things. He argues that a conceptual description of reality is impossible by showing that the adequate relation (conceptual action) between the characterizable (object) and characteristics (subject) cannot be established.
Nagarjuna's analysis is concerned with what Western philosophers would call substance-attribute relations. He questions the view that a thing or object consists of a substance and attributes. He points out that the so-called substance and attributes are empty for they are neither identical nor different from each other.
Linguistically, the problem of characterization is the problem of predication. In this and previous chapters Nagarjuna is questioning the adequacy of our language or verbal statements. In both metaphysical and ordinary uses of language a statement usually consists of a subject, a predicate (object), and a relation (or action). Nagarjuna wants to show that the relationship (action) between the subject and the predicate (object) cannot be adequately established. Hence, predication (characterization / defining) is really impossible.
Reasoning:
– The three spheres of characterization / definition (subject / characteristic / definition, relation / characterising / defining, object / characterised / defined) are empty [U2T-3S] ⇐⇒ because the triad (i) characteristic / definition, (ii) characterization / defining, and (iii) characterized / defined cannot be (a) different / separate (in many mind-moments), (b) identical / united / overlapping (in one mind-moment of consciousness), (c) both together, or (d) neither, and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in dictionaries and encyclopedias) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
-
Thus, characteristics (subject) and the characterizable (object) of various causal conditions are neither identical nor different from each other. There is no other possibility.
Therefore, characteristics and the characterizable are both empty.
Since both are empty, all things are empty.
Sixth reason why everything is empty of inherent existence: Identity or Difference:
Reason: Characteristics and the characterized object are neither inherently identical nor different; without establishing either, both lack inherent existence. Phenomena are empty of being one or many; the subject-object relation in characterization is illusory, refuting inherent unity or separation.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the three spheres of the characterization (characteristic, characterisation, characterised) cannot be (a) different / separate / many, (b) identical / united / one, (c) both together, or (d) neither; and because are they are inseparable, interdependent, co-defined, merely co-imputed by the mind [T1].
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad… cannot be permanent / continuous / eternal / unchanging, impermanent / discontinuous / annihilated / changing, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] [U2T] ⇐⇒ because the opposites of any duality, triad, quad… are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. And vice versa, one side implies the other ( '⇐⇒').
"Again, all things are empty. Why?
Being and non-being (at the causal junction, the coming into being of the effect (origination) and the going into non-being of the cause (cessation)) are neither obtainable at the same time (overlapping) nor at different times (separate in time)."
As it is written,
16. [VII.1]
There cannot be being with non-being;
nor can there be being without non-being.
If there can be being with non-being,
then being should always be non-being.
VII. Being or Non-Being:
Note: This chapter discusses four characteristics; namely, origination, duration, change and destruction. Being (yu) in this context refers to origination and duration (coming into being / existence of the effect), and non-being (wu) refers to change and destruction (going into non-being / non-existence of the cause at the junction). Nagarjuna argues that these four characteristics cannot be established. He also wants to assert that the teachings given by the Buddha cannot be grasped by an interplay of concepts (reality is indescribable, inconceivable), such as being and non-being, or existence and non-existence ( = inseparability / interdependence / co-definition / co-evolution / union of conceptual opposites [Uopp]).
Reasoning:
– The three opposites – (i) origination / beginning / birth / coming into existence, (ii) duration / middle / life / change, (iii) cessation / ending / death / going into non-existence of any thing, being, process or cycle – are empty [U2T-3S] ⇐⇒ because they cannot be (a) different / separate / many, (b) identical / united / one, (c) both together, or (d) neither, and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in the 12 links cycle, in the karmic cycle, or conceptually related) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
-
Thus the unity of being and non-being cannot be established, nor can their disunity.
Therefore, being and non-being are empty.
Since being and non-being are empty, all created things are empty.
Since all created things are empty, non-created things are empty.
Since created and non-created things are empty, all sentient beings are also empty.
Seventh reason why everything is empty of inherent existence: Being or Non-Being:
Reason: Being (existence, including origination and duration) and non-being (non-existence, including decay and destruction) cannot coexist simultaneously or separately; thus, neither can be established. Phenomena transcend existence (being / coming) and non-existence (non-being / going); they are empty, as being and non-being are interdependent and unreal.
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the three marks / characteristics of a composite – (i) origination / beginning / birth / coming into being, (ii) duration / middle / life / change, (iii) cessation / ending / death / going into non-being of any thing, being, process or cycle – cannot be (a) different / separate / many, (b) identical / united / one, (c) both together, or (d) neither; and because are inseparable, interdependent, co-defined, merely co-imputed by the mind [T1].
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be existent / coming, non-existent / going, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad… cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad… cannot be permanent / continuous / eternal / unchanging, impermanent / discontinuous / annihilated / changing, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] [U2T] ⇐⇒ because the opposites of any duality, triad, quad… are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. And vice versa, one side implies the other ( '⇐⇒').
Again, all things are empty. Why?
Because things have no nature. As it is written,
17. [VIII.1]
By observing that the characteristics [of all things] change
We know all things are devoid of nature (svabhāva).
Things which are devoid of nature are also non-existent,
so all things are empty.
-
(Note: Svabhāva / Nature / Inherent Existence: This refers to the idea that something has a unique, independent, and unchanging nature that defines its being, existing apart from anything else. Nothing remains the same for even two infinitesimal successive moments.)
VIII. Nature:
Note: Nature (... hsing) here refers to essence, self-nature or fundamental nature behind a manifestation or expression. Nagarjuna wants to show that the characteristic of nature cannot be established, and hence to demonstrate that all things are empty. Nagarjuna also argues that the doctrine of emptiness is not nihilism and does not make Buddhism impossible. Instead, the doctrine is given to save, or account for, empirical phenomena and religious practices.
Reasoning:
– Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because there is no inherent characteristics (ex. nature, origination / coming, duration / change, cessation / going), they cannot be established (not ‘this’, not ‘non-this’ not both, not neither) [Tetralemma] ⇐⇒ because everything is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T] ⇐⇒ because everything is like illusions, ‘there, yet not there’ [Illusory] ⇐⇒ relatively useful but never absolute.
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in the 12 links cycle, in the karmic cycle, or conceptually related) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
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If things have a nature, they should not be changing.
But we see that all things are changing.
Therefore we know that they are devoid of nature.
Now we infer, therefore, that since there is no self-nature,
no other-nature, no being and no non-being,
all created things are empty.
Since created things are empty, non-created things are empty.
Since even created and non-created things are empty, what of the self?
Eight reason why everything is empty of inherent existence: Nature:
Reason: Things constantly change in characteristics, so they lack inherent nature (self-essence); without nature, they are non-existent and thus empty. Phenomena are impermanent and flux-like; empty of fixed essence, as change negates inherent stability.
.
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because everything is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T].
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be bondage / saṃsāra / suffering, liberation / nirvāṇa / peace, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad… cannot be equal / pure / perfect / complete / divine, unequal / impure / imperfect / incomplete / ordinary, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] [U2T] ⇐⇒ because the opposites of any duality, triad, quad… are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. And vice versa, one side implies the other ( '⇐⇒').
Again, all things are empty. Why?
Things by themselves have no nature (self-origination);
nor do they come from elsewhere (other-origination).
As it is written,
18. [IX.1]
Within all conditions effect is ultimately unobtainable (identical / united).
Nor does it come from elsewhere (cause and effect different / separate).
How can there be an effect?
IX. Cause and Effect:
Note: In the first few chapters of the treatise Nagarjuna examined the concept of causation and argued that cause and effect are devoid of any nature. In this chapter he stresses that the marks of causal phenomena cannot be established, for the marks of effect cannot be in any causal condition nor in their combination. Nagarjuna also argues that since the mark of effect cannot be established, effect is empty. And if effect is empty, all things are empty because all things are products (effects) of other things.
Reasoning:
– The three spheres of causality/production are empty [U2T-3S] ⇐⇒ because these four modes of production of suffering are impossible/absurd, namely (a) by itself (self-production), (b) by other (other-production), (c) both together, or (d) neither [Tetralemma], and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
– The three spheres of causality/production (cause, causal relation and effect) are empty [U2T-3S] ⇐⇒ because the triad (i) cause-conditions, (ii) causality/production, (iii) effect/result/product cannot be (a) different / separate, (b) identical/united, (c) both together, or (d) neither, and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in the 12 links cycle, in the karmic cycle, or conceptually related) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
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As stated previously, there is no effect within any one of the conditions (united with one) nor within the unity of all conditions (united with all together). Effect does not come from elsewhere either (separate). If it comes from elsewhere, it would not be produced by causal conditions. And the combination of various conditions would have no function. If effect is not in conditions and does not come from elsewhere, it is empty.
Effect is empty, so all created things are empty.
Created things are empty and hence non-created things are empty.
Even created and non-created things are empty:
consider then the self as also empty.
Ninth reason why everything is empty of inherent existence: Cause and Effect:
Reason: Effects are unobtainable within conditions and do not come from elsewhere; without inherent cause-effect relation, no things can arise. Phenomena lack inherent causation; empty, as effects are neither self-arisen nor other-arisen.
.
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because nothing originated from self, other, both, or neither [Tetralemma].
-
Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be permanent / continuous / eternal, impermanent / discontinuous / annihilated, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be born / conditioned / changing / ceasing, unborn / unconditioned / unchanging / unceasing, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] [U2T] ⇐⇒ because the opposites of any duality, triad, quad… are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. And vice versa, one side implies the other ( '⇐⇒').
Again, all things are empty. Why?
Because it is impossible for a thing to be made by itself,
by another, by both [itself and another], or from no cause at all.
As it has been said,
19. [X.1]
It is not justifiable
that suffering is made by itself,
by another, by both or from no cause at all.
Therefore there is no suffering.
.
20. [X.2]
Effect is produced from conditions,
[but] conditions are not self-existent,
If conditions are not self-existent,
how can conditions produce effect?
X. Production of karma and suffering:
Note: The opening verse denies the four possible ways of viewing the cause of suffering; that is, self-caused, other-caused, both self-caused and other-caused, and non-caused. The term other (... t'a) here and in the rest of the chapter means anything other than itself or oneself. It may refer to a person or persons as well as a thing or things. In what follows, Nagarjuna uses the logic of reductio ad absurdum to show the absurdity and untenability of each causal view. In doing this, he repudiates the concept of a Ground / Basis / Source of everything.
Reasoning:
– The three spheres of causality/production of karma and suffering are empty [U2T-3S] ⇐⇒ because these four modes of production of karma and suffering are impossible, namely (a) by itself (self-production), (b) by other (other-production), (c) both together, or (d) neither [Tetralemma], and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
– The three spheres of causality/production of karma and suffering (cause/producer, causality/production and effect / karma and suffering) are empty [U2T-3S] ⇐⇒ because the triad (i) cause / producer, (ii) causality / production, (iii) effect / karma and suffering cannot be (a) different / separate, (b) identical/united, (c) both together, or (d) neither, and there is no fifth. Each of those positions leads to contradiction / absurdity [Tetralemma].
-
Generalization: The opposites of any duality / triads / quads…, like the three spheres of any activity – ex: subject / relation / object, cause / causality / effect, actor / action / result, producer / production / product, perceiver / perception / perceived, knower / cognition / known, owner / owning / possession, characteristic / characterisation / characterised, origination / duration / cessation, past / present / future, forms / names / relation-laws / space / time, light / darkness, existence / non-existence, being / non-being, coming / going, dependent-origination / emptiness, ground / manifestations, saṃsāra / nirvāṇa – are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
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.
-
And everything that is related to them (everything in the 12 links cycle, in the karmic cycle, or conceptually related) is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
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If suffering is empty,
you should know that created, non-created and all sentient beings are empty.
Tenth reason why everything is empty of inherent existence: The creator:
Reason: Things cannot be created by themselves, by another, by both, or without cause — refuting all four extremes of creation (the "diamond slivers" argument). Conditions themselves lack self-existence. Phenomena are uncreated; empty of inherent origination, as no creator or causation holds absolutely.
.
Everything, even the production of karma and suffering, is empty of inherent existence, never absolute [T2] ⇐⇒ because nothing, not even karma and suffering, originated from self, other, both, or neither [Tetralemma]. And vice versa, one side implies the other ( '⇐⇒').
Again, all things are empty. Why?
A cause is neither earlier than (before), later than (after), nor at the same time as (during) an effect. (??)
As it has been said,
21. [XI.1]
"Earlier than", "later than" and "simultaneous with"
such events are impossible.
How can events be produced by causes?
XI. Events, causality, space and time:
Note: In this chapter Nagarjuna examines the three temporal relations, namely, earlier than (before), later than (after) and simultaneous with (during) (??). He attempts to show that the production of particular things is impossible because it cannot occur in any temporal moment and because a temporal relation between events cannot be established. This chapter ends his discussion of the possibility that a particular object or event can be causally produced. In his last chapter Nagarjuna will argue that production as such cannot be established.
Reasoning: Events, causality, space and time:
– The three spheres of causality/production are empty [U2T-3S] ⇐⇒ because a cause is neither earlier than, later than, nor at the same time as an effect (??).
– Events and their boundaries/limits are empty of inherent existence, never absolute [T2] ⇐⇒ because we cannot pinpoint their true origination / duration / cessation, or causes & conditions, causal relations and effects; and so there is no inherent before/past, during/present, after/future relative to any of those empty events [T2] ⇐⇒ because everything is infinitely dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T] ⇐⇒ because everything is like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ relatively useful but never absolute. There are no absolute boundaries in nature, causality, functionality, space and time for any thing, being, process or event; everything is fuzzy, relative, infinitely interconnected, merely conventional. It is like a limitless centerless fractal-like cycle of indivisible empty interconnected illusory phenomena; but still not complete chaos.
– The whole universe is empty of inherent existence, never absolute [T2] ⇐⇒ because forms / matter-energy, names, relations / universal laws, space and time cannot be established (they are always not ‘this’, not ‘non-this’ not both, not neither, for whatever ‘this’ is) [Tetralemma] ⇐⇒ because they are all dependently co-arisen, co-relative, interdependent, interconnected, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T] ⇐⇒ because everything is like illusions, ‘there, yet not there’ [Illusory] ⇐⇒ relatively useful but never absolute.
-
Generalization: The opposites of any duality / triads / quads…, like forms / matter-energy, names, relations / universal laws, space and time are empty of inherent existence, never absolute [T2] ⇐⇒ because they are all dependently co-arisen, co-relative, interdependent, interconnected, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ and vice versa, one aspect implies the other = Union of the Two Truths [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes, with nothing to accept / reject / change in absolute terms. ⇐⇒ They cannot be (a) different / separate / multiple / dual, (b) identical / united / one / non-dual, (c) both together, or (d) neither, cannot be (a) permanent / continuous / eternal, (b) impermanent / discontinuous / annihilated, (c) both together, or (d) neither, cannot be (a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, for whatever ‘this’ is [Tetralemma]. ⇐⇒ So, as an antidote to our usual positions, we may as well perceive everything as unborn, unconditioned, unchanging, unceasing, primordially interconnected, equal, pure, perfect, complete, divine, ‘One’; indescribable, inconceivable, beyond our limited conditioned dualistic conceptual mind(s), beyond all conditioning, karma (individual, collective, cosmic).
Madhyamaka Reasoning: (1) Dependent Origination ⇐⇒ (2) Emptiness ⇐⇒ (3) Union of the Two Truths ⇐⇒ (4) Illusory (5) Middle Way ⇐⇒ ⇐⇒ (6) Tetralemma ⇐⇒ (7) One ⇐⇒ (8) Cycle; or any other permutation. Where ‘⇐⇒’ means one side implies the other.
-
And everything that is related to them is also empty of inherent existence.
Conclusion: That is why everything is empty of inherent existence [T2], but still relatively functional, useful [T1] [U2T]; why we should transcend [T2] appearances / opposites / dualities / triads, including causality, production, space and time… without rejecting them [T1]; and why we should always perceive/act/produce conventionally [T1] without perceiving/acting/producing in absolute terms [T2], without attachment, reification, effort or absolute; why we should always combine compassion [T1] and wisdom [T2] in all activity / practices; thus acting more and more in accord with the Middle Way, with our buddha-nature, and with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:
-
Thus causes and conditions are empty.
Hence you should know that all created things, non-created things and all sentient beings are empty.
The whole Universe with its forms / matter-energy, names, relations / universal laws, space and time is limitless centerless and empty.
Eleventh reason why everything is empty of inherent existence: The three times:
Reason: Causes cannot precede, follow, or be simultaneous with effects (??); without temporal relation, no production occurs across past, present, or future. Phenomena are timelessly empty; the three times are interdependent illusions, negating inherent sequence or duration.
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Absolutely everything is empty of inherent existence, never absolute [T2] ⇐⇒ because everything (ex. forms / things / beings / processed / cycles / matter-energy, names / characteristics / marks / signs / definitions, relations / laws / oppositions, space and time) is interconnected, co-evolving, co-awakening [T1] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T].
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Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be ‘this’, ‘non-this’, both together, or neither, and there is no fifth, for whatever ‘this’ is [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] [U2T] ⇐⇒ because the opposites of any duality, triad, quad… are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. And vice versa, one side implies the other ( '⇐⇒').
Again, all things are empty. Why? Because
(i) that which is already produced,
(ii) that which is not yet produced and
(iii) that which is being produced are unattainable.
What is already produced is not to be produced.
What is not yet produced is not produced yet.
What is being produced is not to be produced either.
As it is said,
22. [XII.1]
The effect already produced is not to be produced;
that not yet produced is not produced.
Without that which is already produced
and that which is not yet produced,
that which is being produced is not produced.
XII. Production:
Note: The term sheng literally means production or origination. It can also refer to making, doing, acting, changing and creating. In this chapter, Nagarjuna examines the concept of sheng as such and shows that it is an empty term. The function of production, originating, making, doing, acting, changing and creating cannot be established.
The way Nagarjuna treats the concept of sheng is similar to his analysis of the concept of change or motion in Chapter II of the Middle Treatise (Mūlamadhyamakakārikā).
He divides the path or passage of production into
– (a) that which is already produced,
– (b) that which is not yet produced, and
– (c) that which is being produced.
He exhibits that none of the three moments can be established
and thereby demonstrates that production is really empty.
It should be noted that there is no clear-cut distinction between active and passive moods in Chinese. Sheng as a verb means "to be produced" and "to produce". So (a), (b) and (c) in this context can be that which has produced, that which has not yet produced or does not produce, and that which is producing, respectively.
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– That which is already produced refers to the effect which has already arisen.
– That which is not yet produced refers to what has not yet arisen, does not come out or does not exist.
– That which is being produced refers to what is just arising but is not yet accomplished.
Among them the product of production is not to be produced. This is [partially] due to the fact that what is already produced is not to be produced. Why? Because it would involve the fallacy of an infinite regress, the reproducing of what is done.
If that which is already produced produces a second product, this second product which is already produced would produce a third product, and then the third product which is already produced would produce a fourth. This is just like the original product which has already had the second product and then produces infinite products; but this is impossible. Therefore that which is already produced does not produce.
That which is producing does not produce either. Why? Because it involves the fallacy that what has already produced produces [again], and also the fallacy that what has not yet produced produces. It has been discussed previously that what has produced, a part of what is producing, does not produce. It has just been discussed that what has not yet produced, the [other] part of what is producing, does not produce either.
Reasoning:
– The three spheres of causality/production are empty [U2T-3S] ⇐⇒ because origination cannot occur in the three times (the same for duration, cessation).
Conclusion: That is why everything is empty, but still relatively functional, useful; and why we should perceive/act/produce conventionally without perceiving/acting/producing in absolute terms, without attachment, reification, effort or absolute.
Since origination, duration and destruction cannot be established.
Created things cannot be established.
Since created things cannot be established, non-created things cannot be established.
Since created and non-created things cannot be established, all sentient beings cannot be established.
Therefore you should know all things have no production; they are ultimately empty and tranquil.
Twelfth reason why everything is empty of inherent existence: Production:
Reason: Production is impossible for what is already produced (redundant), not yet produced (absent), or being produced (circular); without attainable production states, nothing arises. Phenomena lack inherent arising; ultimately empty and tranquil, as production is a relative, unattainable concept.
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Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because we cannot find the true origination/production, duration nor cessation of any thing, being, process or cycle in the three times, ⇐⇒ because origination / production cannot be explained rationally; all views of causality / production lead to contradiction, absurdity.
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Everything is empty of inherent existence, never absolute [T2] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, cannot be produced, unproduced, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad… cannot be empty / tranquil, non-empty / disturbed, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ because the opposites of any duality, triad, quad…, ex. the three spheres of any activity, or conceptual opposites, are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] [U2T] ⇐⇒ because the opposites of any duality, triad, quad… are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. And vice versa, one side implies the other ( '⇐⇒').
“All things have no inherent production / origination:
therefore all things are ultimately empty and tranquil.”
The goal of the treatise is to present simple reasonings to prove that
all dharmas / phenomena [T1]
⇐⇒ are empty of inherent existence [T2]
⇐⇒ in the sense of the Middle Way and the Union of the Two Truths [U2T]:
(a) Not really originating / existent / changing / functional / ceasing,
(b) not completely non-originating / non-existent / non-changing / non-functional / non-ceasing,
(c) not both together,
(d) not neither.
Meaning that those two aspects/truths – dependent origination and emptiness – are inseparable, interdependent, in harmony, one supporting the other, one perfecting the other, in ‘Union’’ [T1-2T] ⇐⇒ thus these two aspects/truths are both empty of inherent existence [T2-2T] [U2T-2T]. Leaving nothing to be inherently existing, inherently functioning, the absolute Ground, Basis, Source of everything [UGM].
Notation:
[T1] = 1st truth, conventional truths, dependently co-arisen relatively functional appearances;
[T2] = 2nd truth, ultimate truth, their emptiness of inherent existence;
[U2T] = the inseparability, interdependent, harmony, Union of these two aspects / truths;
[T1-2T] = the conventional aspect of those two truths, their interdependence;
[T2-2T] = the emptiness of inherent existence of the two truths themselves (emptiness of dependent origination, and emptiness of emptiness), so they are never absolute; they are equal, one is not superior to the other one;
[U2T-2T] = the Union of the Two Truths about the two truths themselves; they are useful complementary antidotes or temporary adapted skillful means, but never absolute, never Reality as it is; not individually, not together;
[Uopp] = the Union of opposites, their inseparability, interdependence;
[U2T-opp] = the Union of the Two Truths about any group of 2 / 3 / 4… apparent opposites;
[UGM] [U2T-GM] = the Union of the Ground and its Manifestations, the Union of the Two Truths about the Ground and its Manifestation, whatever Ground you might imagine.
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Madhyamaka Reasonings:
[Dependent Origination:] The principal reasoning is that everything is empty of inherent existence, never absolute [T2] ⇐⇒ exactly because everything is dependent on causes and conditions, that are themselves dependent on their own causes and conditions, without extreme limit in the past about this; because everything is dependently originated, ever-changing, impermanent [T1] [U2T]. And it is the same the other way: all effects are themselve causes producing more effects that have their own effects, without any limit in the future. So, everything is both cause and effect in a continuous limitless and centerless cycle. There is no first cause, no final effect. There is no real ‘cause’ for anything since there are always an infinity of other factors that can change the outcome. There is no real ‘effect’ for anything since there are always variations in the effects, and an infinity of other effects. There is no real 100-sure causal relation either; everything is continually changing; and there are always other factors. All of those triads cause-causality-effect are empty of inherent existence, never absolute, merely designations, conventional truths, oversimplification of reality as it is. They still are relatively functional in some situations, still useful enough, but never absolute. They are relatively useful conventional truths [T1] ⇐⇒ but ultimately empty of inherent existence, never absolute [T2] [U2T].
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[Not separate, not overlapping:] Another way to convince yourself that everything is empty of inherent existence, is to look closely at the junction between a cause and its effect. Cause and effect cannot be separate in time (ex. multiple consecutive moments of consciousness), cannot be united/overlapping in time (ex. in one moment of consciousness; or the effect included in the causes and conditions), cannot be both together (ex. partially overlapping in time), or neither, and there is no fifth possibility. Analyzing each of those extreme positions/views, one can realize that they all lead to contradictions / absurdities. From this, one has to conclude that the relation between cause and effect at the junction is impossible in any of those cases, and there is no other possibility. Then conclude that the causal relation is imagined, empty of inherent existence. So there are no real causes, effects and causal relations. There are all merely interdependent, co-labeled, co-evolving, co-imputed, co-imagined, oversimplifications of reality as it is. They are relatively useful conventional truths [T1] ⇐⇒ but ultimately empty of inherent existence, never absolute [T2] [U2T]. This also applies to the junction between two rebirths, or between ‘saṃsāra’ and ‘nirvāṇa’, leading to the conclusion that those two are also empty of inherent existence.
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“Causality is not what we think it is: At the junctions between cause and effect, or between two consecutive moments of consciousness, or between two consecutive links of Dependent Origination, or between samsara and nirvana, there is no inherent continuity or discontinuity, there is no real origination / beginning (coming into being and duration) of the effect or nirvana, and no real cessation (going into non-being / annihilation) of the cause or samsara; cause and effect, or samsara and nirvana, are not different/separate/two, not identical/overlapping/one, not both, not neither. They are interdependent, co-defined, co-imputed [T1] ⇐⇒ and empty of inherent existence, never absolute [T2] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ pointing to the Middle Way free from all extremes and middle(s), with nothing to accept / seek / do / add, nothing to reject / abandon / not-do / subtract, nothing to change / improve/ purify in absolute terms, just conventionally, relatively. We can use these concepts conventionally when they are relatively useful enough, but never think they represent reality as it is, and become slaves to them.”
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[Not real, not unreal:] Another way to convince yourself that everything is empty of inherent existence, is to realize that the cause, causal relation and effect cannot be inherently real / existent, unreal / non-existent, both together, or neither, and there is no fifth, in any combination possible. Analysing each of those 4 x 4 x 4 extreme positions/views, one can realize that they all lead to contradictions / absurdities. And since there are no other possibilities, one must conclude that the triad cause/producer, causality/production and effect/result is empty of inherent existence, merely interdependent, co-labeled, co-evolving, co-imputed, co-imagined, oversimplifications of reality as it is. They are relatively useful conventional truths [T1] ⇐⇒ but ultimately empty of inherent existence, never absolute [T2] [U2T].
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[Not different, not identical:] Another way to convince yourself that everything is empty of inherent existence, is to realize that the cause, causal relation and effect cannot be inherently different, identical, both together, or neither, and there is no fifth. Analyzing each of those extreme positions/views, one can realize that they all lead to contradictions / absurdities. And since there are no other possibilities, one must conclude that the triad cause/producer, causality/production and effect/result is empty of inherent existence, merely interdependent, co-labeled, co-evolving, co-imputed, co-imagined, oversimplifications of reality as it is. They are relatively useful conventional truths [T1] ⇐⇒ but ultimately empty of inherent existence, never absolute [T2] [U2T].
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[Not self-originated, not other-originated] Another way to convince yourself that everything is empty of inherent existence, is to realize that there is no possibility for (a) self-existence / self-origination / self-production, (b) other-existence / other-origination / other-production, (c) both together, or (d) neither, and there is no fifth. Analyzing each of those extreme positions/views, one can realize that they all lead to contradictions / absurdities. And since there are no other possibilities, one must conclude that the triad cause/producer, causality/production and effect/result is empty of inherent existence, merely interdependent, co-labeled, co-evolving, co-imputed, co-imagined, oversimplifications of reality as it is. They are relatively useful conventional truths [T1] ⇐⇒ but ultimately empty of inherent existence, never absolute [T2] [U2T].
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[No continuity, no discontinuity at the junction:] Another way to convince yourself that everything is empty of inherent existence, is to realize that at the junction between cause and effect, or between two rebirths, or between saṃsāra and nirvāṇa, there cannot be (a) continuity of anything (ex. an essence, self or continuum), (b) discontinuity, (c) both together, or (d) neither, and there is no fifth. Analyzing each of those extreme positions/views, one can realize that they all lead to contradictions / absurdities. And since there are no other possibilities, one must conclude that the triad cause/producer, causality/production and effect/result is empty of inherent existence, merely interdependent, co-labeled, co-evolving, co-imputed, co-imagined, oversimplifications of reality as it is. They are relatively useful conventional truths [T1] ⇐⇒ but ultimately empty of inherent existence, never absolute [T2] [U2T].
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[No real origination, duration or cessation in the three times:] Another way to convince yourself that everything is empty of inherent existence, is to realize that the actual origination cannot happen in any of the three times: before, during or after the event. Analyzing each of those extreme positions/views, one can realize that they all lead to contradictions / absurdities. And since there are no other possibilities, one must conclude that the triad cause/producer, causality/production and effect/result is empty of inherent existence, merely interdependent, co-labeled, co-evolving, co-imputed, co-imagined, oversimplifications of reality as it is. They are relatively useful conventional truths [T1] ⇐⇒ but ultimately empty of inherent existence, never absolute [T2] [U2T]. The same reasoning applies to the ‘origination’, ‘duration’ and ‘cessation’ of any composite or cause-effect, to all phenomena, in the limitless and centerless cycle.
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[Generalization:] All of these reasonings apply to causality/production (as shown in the TGT), but also to any relation between opposites, or activity of the body (physical), speech (conceptual), and mind (mental), of anything inside, outside or between the two, of anything individual, collective or cosmic. These reasoning apply to the apparent opposites of any conceptual duality, triad, quad, etc. They are always all empty of inherent existence [T2] ⇐⇒ because they are dependently originated, interdependent, mere designations [T1] [U2T] ⇐⇒ and because they cannot be (a) different / separate / many, (b) identical / united / one, (c) both together, or (d) neither, and there is no fifth [Tetralemma]; because the activity/relation cannot originate in any of the three times. Analyzing each of those extreme positions/views, one can realize that they all lead to contradictions / absurdities. And since there are no other possibilities, one must conclude that the triad subject, relation/action and object is empty of inherent existence, merely interdependent, co-labeled, co-evolving, co-imputed, co-imagined, oversimplifications of reality as it is. They are relatively useful conventional truths [T1] ⇐⇒ but ultimately empty of inherent existence, never absolute [T2] [U2T].
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You have to realise that what we are doing here, is trying to transcend (without rejecting) the way our ordinary minds work, our dualistic conceptual proliferation, and to non-dualistically non-conceptually non-conditionally directly realize the true nature of reality as it is, that Reality is more like a global unified continuous limitless centerless non-linear fractal-like holographic cycle or flux, with nothing substantial in it. A ‘Oneness’ in the non-dual sense: not many, not one, not both together, not neither; `not ‘this’, not ‘non-this’, not both together, not neither, and here is no fifth, for whatever ‘this’ is. Where there is no inherent absolute basis for any discrimination, no basis to judge / accept / reject / change anything in absolute terms, just relatively, conventionally, temporality if it helps in a particular case. Where everything might as well be perceived as primordially interconnected, equal, pure, perfect, complete, divine, ‘One’ in the non-dual sense beyond all of those dualistic concepts (which might serve as temporary imperfect antidotes to our usual extreme positions / dogmas).
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The result of this realization about the true nature of Reality as it is,
the Union of the Two Truths about all dharmas / phenomenon, is:
– Liberation from dualistic conceptual fixation, for our dualistic conceptual mind(s), without rejecting it completely;
– A better way, more realistic and efficient, to interact with the world, combining compassion and wisdom, thus more in accord with reality as it is;
– A better understanding of our our situation and of our goal: saṃsāra and nirvāṇa;
– Freedom from all extremes and middle(s), all dogmas, all conditioning / karma.
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– Reification, discrimination, dogmatism, extremism, realism/nihilism, dualism/monism... based on ignorance perpetuates the karmic cycle, saṃsāra, and suffering.
– Nirvana / liberation is transcending (without rejecting) appearances / conditioning / karma by realizing the true nature & dynamic of all phenomena, of the karmic cycle / saṃsāra, of the junctions, of opposites like existence & non-existent, being and non-being, beginning and middle and ending, origination, duration and cessation: that is the Union of the Two Truths about everything [U2T] or the Union of opposites [Uopp].)
Nagarjuna’s Twelve Gate Treatise stands as a monumental work in Mahayana Buddhist philosophy, weaving together profound logical rigor and spiritual insight to illuminate the doctrine of emptiness (śūnyatā) [T2] [U2T]. Through its twelve gates and 22 or 26 verses (depending on how you cut them), the treatise meticulously dismantles the illusion of inherent existence, revealing that all phenomena — whether created, non-created, the self, of nirvana — are devoid of self-nature (svabhāva) [T2] [U2T].
By employing the tetralemma and the principle of dependent origination [T1], Nagarjuna exposes the contradictions inherent in dualistic conceptual thinking, demonstrating that causality, characteristics, being, non-being, and production cannot be established as independently real. This systematic negation is not an end in itself (not a complete rejection) but a transformative invitation to perceive reality as it truly is: a dynamic, interdependent flux [T1] ⇐⇒ empty of fixed essences [T2] ⇐⇒ yet vibrant with the potential for liberation [T1] [U2T].
At its core, the Twelve Gate Treatise conveys a radical yet liberating message: emptiness is not a nihilistic void but the very condition of possibility for all phenomena [U2T]. The assertion that “all things have no inherent production; therefore, all things are ultimately empty and tranquil [U2T]” encapsulates this insight.
Emptiness (śūnyatā) [T2] ⇐⇒ and dependent origination (pratītyasamutpāda) [T1] are two sides of the same truth [U2T] — phenomena arise interdependently, are ever-changing and impermanent [T1] ⇐⇒ and thus lack an inherent, unchanging essence [T2] [U2T].
This understanding dissolves the rigid categories of existence and non-existence, opposition and identity, self and other, cause and effect, saṃsāra and nirvana, which bind beings to suffering within the cycle of saṃsāra. By realizing that even nirvana and the self are empty, practitioners are freed from attachment to dualistic conceptual extremes, opening the door to the Middle Way ⇐⇒ where wisdom [T2] ⇐⇒ and compassion [T1] ⇐⇒ converge [U2T] (are in harmony, one supporting the other, one perfecting the other).
The treatise’s philosophical depth is matched by its soteriological purpose. Nagarjuna’s relentless deconstruction of inherent existence is not merely an intellectual exercise but a skillful means to uproot ignorance, the root of the karmic cycle and all suffering.
Each gate serves as a meditative entry point, guiding the practitioner to transcend (without rejecting) dualistic perceptions and encounter a pointer to the true nature of reality in the Union of the Two Truths [U2T]. This reality is tranquil because it is free from the distortions of grasping and aversion, and it is accessible not through dogmatic assertion but through direct, non-dualistic, non-conceptual insight (where opposites like subject and object merge harmoniously).
As Nagarjuna argues, the emptiness of all things [T2] ⇐⇒ does not negate empirical phenomena [T1] [U2T] or religious practice; rather, it accounts for their relativity and interdependence, making the Buddhist path possible.
Drawing on Hsueh-li Cheng’s commentary, we see how Nagarjuna’s arguments challenge the substantialist views of early Buddhist schools like the Abhidharma, which posited the reality of dharmas. By showing that even the twelve links of dependent origination [T1] ⇐⇒ are empty [T2] [U2T], Nagarjuna universalizes the scope of emptiness / Union of the Two Truths, extending it to all aspects of existence — temporal, causal, and ontological. His rejection of a Ground / Basis / Source, self-caused suffering, or inherent nature further underscores the holographic, non-linear fractal-like interdependence of reality, where nothing stands alone, and everything is both cause and effect in an infinite, centerless cycle.
Ultimately, the Twelve Gate Treatise is a call to awaken to the profound simplicity of reality as it is. Its core message — that all things are empty of inherent existence [T2] ⇐⇒ because they are dependently arisen [T1] [U2T] ⇐⇒ an cannot be ‘this’, ‘not-this’, both together, or neither [Tetralemma] — invites us to let go of the need for fixed certainties and embrace the fluidity of existence.
This insight is both a philosophical liberation and a spiritual homecoming, aligning with the Mahayana vision of the inseparability of wisdom that sees the [T2] / [U2T] of all phenomena and compassion that engages with their conventional reality. As we traverse the twelve gates, we are reminded that the path to enlightenment lies not in grasping at truths but in releasing illusions, resting in the tranquil expanse of emptiness where all distinctions dissolve, and the heart of awakening shines forth.
(A. Madhyamaka Reasoning: Dependent Origination ⇐⇒ Emptiness ⇐⇒ Union of the Two Truths ⇐⇒ Illusory ⇐⇒ Tetralemma ⇐⇒ Middle Way ⇐⇒ One ⇐⇒ Cycle:
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⇐⇒ [Dependent Origination / T1] Everything (physical, conceptual, mental; individual, collective, cosmic; things, beings, processes, space, time) is dependently co-arisen, ever changing, interdependent, co-defined, co-evolving, merely co-labeled / co-imputed / co-imagined by the mind in dependence of its past experiences / conditioning / karma (individual, collective, cosmic) [T1];
⇐⇒ [Emptiness / T2] thus everything is empty of inherent existence, never absolute [T2]; and vice versa;
⇐⇒ [Union of the Two Truths / U2T] those two aspect / truths, conventional truths / dependent origination [T1] and emptiness of inherent existence [T2], are inseparable, interdependent, co-defined, co-evolving, merely co-labeled / co-imputed / co-imagined by the mind in dependence of its past experiences / conditioning / karma (individual, collective, cosmic) [T1-2T] ⇐⇒ thus both empty of inherent existence, never absolute [T2-2T] [U2T-2T]; one implies the other. They are not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [Tetralemma]. Like Illusions, pointing to the Middle Way about the two truths, Non-dual … part of the Limitless and Centerless Cycle of Creation, Bondage and Awakening about more and more subtle creations;
⇐⇒ [Illusory] thus everything is like illusions, reflections, mirages, dreams, echos, 'there, yet not there';
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⇐⇒ [Tetralemma] thus nothing can be
(a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, and there is no fifth, for whatever 'this' is; examples:
(a) self-originated, (b) other-originated, (c) both together, or (d) neither, and there is no fifth;
(a) originated before, (b) originated during, (c) originate after the event, or (d) none, and there is no other option;
(a) existent / real, (b) non-existent / unreal, (c) both together, or (d) neither, and there is no fifth;
(a) coming into being, (b) going into non-being, (c) both together, or (d) neither, and there is no fifth;
(a) different, (b) identical, (c) both together, or (d) neither, and there is no fifth;
(a) separate, (b) united, (c) both together, or (d) neither, and there is no fifth;
(a) multiple moments of consciousness, (b) one moment, (c) both together, or (d) neither, and there is no fifth;
(a) diverse / dual, (b) one / non-dual, (c) both together, or (d) neither, and there is no fifth;
(a) permanent, (b) impermanent, (c) both together, or (d) neither, and there is no fifth;
(a) continuous, (b) discontinuous, (c) both together, or (d) neither, and there is no fifth;
(a) eternal, (b) annihilated, (c) both together, or (d) neither, and there is no fifth;
(a) dependent, (b) independent, (c) both together, or (d) neither, and there is no fifth;
(a) empty, (b) non-empty, (c) both together, or (d) neither, and there is no fifth;
(a) dependently originated, (b) empty of inherent existence, (c) both truths together, or (d) neither of the two truths, and there is no fifth;
(a) composite, (b) non-composite, (c) both together, or (d) neither, and there is no fifth;
(a) equal, pure, perfect, complete, divine (b) unequal, impure, imperfect, incomplete, ordinary, (c) both together, or (d) neither, and there is no fifth;
(a) born, conditioned, changing, ceasing, (b) unborn, unconditioned, unchanging, unceasing, (c) both together, or (d) neither, and there is no fifth;
(a) , (b) , (c) both together, or (d) neither, and there is no fifth;
all of these extreme positions lead to contradictions / absurdities;
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⇐⇒ [Middle Way] pointing to the Middle Way free from all extremes and middle (nothing to accept / seek / do / add in absolute terms, nothing to reject / abandon / not-do / subtract in absolute terms, nothing to change / improve / purify / balance in absolute terms, just relatively, conventionally, temporarily if it helps at this moment on the path);
⇐⇒ [One] everything is primordially interconnected, equal, pure, perfect, complete, divine, 'One', in the non-dual sense of those terms: ex. not many, not one, not both together, not neither;
⇐⇒ [Cycle] everything is fully participant in a timeless, omnipresent, indivisible, continuous, limitless, centerless, fractal, holographic, karmic-like cycle/flux; an ocean of interdependence with nothing substantial, independent, separate, opposite, inherently existing in it.
Note: Where ‘⇐⇒’ means: one side implies the other.)
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Or we can permute some of the steps: Example:
(B. Madhyamaka Reasoning: Tetralemma ⇐⇒ Emptiness ⇐⇒ Dependent Origination ⇐⇒ Union of the Two Truths ⇐⇒ Illusory ⇐⇒ Middle Way ⇐⇒ One ⇐⇒ Cycle:
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⇐⇒ [Tetralemma] The apparent opposites of any duality / triad / quad; ex.
(i) cause/producer, (ii) causality/production, (iii) effect/product, or
(i) previous moment/step, (ii) causality/production, (iii) next moment/step in the cycle, or
(i) actor, (ii) action, (iii) result or
(i) perceiver, (ii) perception, (iii) perceived or
(i) knower, (ii) knowing, (iii) known or
(i) parts / irreducible elements, (ii) composing, (iii) whole / 5-aggregates, or
(i) owner/acquirer, (ii) ownership/acquiring, (iii) possession/acquisition or
(i) origination / beginning (coming into being), (ii) duration / middle, (iii) cessation / ending (going into non-being), or
(i) right / top / front, (ii) center / middle / middle, (iii) left / bottom / back, or
(i) North, (ii) East, (iii) South, (iv) West, or
(i) interior, (ii) both interior and exterior together, (iii) exterior, or
(i) past / before, (ii) present / during, (iii) future / after, or
(i) personality / 5-aggregates before, (ii) personality / 5-aggregates during, (iii) personality / 5-aggregates after, or
(i) inferior, (ii) average, (iii) superior, or
(i) wholesome / positive, (ii) neutral, (iii) unwholesome / negative, or
(i) , (ii) , (iii) …, or
(i) accepting, (ii) compromising, (iii) rejecting, or the whole cycle,
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cannot be
(a) ‘this’, (b) ‘non-this’, (c) both together, or (d) neither, and there is no fifth, for whatever 'this' is; examples:
(a) self-originated, (b) other-originated, (c) both together, or (d) neither, and there is no fifth;
(a) originated before, (b) originated during, (c) originate after the event, or (d) none, and there is no other option;
(a) existent / real, (b) non-existent / unreal, (c) both together, or (d) neither, and there is no fifth;
(a) coming into being, (b) going into non-being, (c) both together, or (d) neither, and there is no fifth;
(a) different, (b) identical, (c) both together, or (d) neither, and there is no fifth;
(a) separate, (b) united, (c) both together, or (d) neither, and there is no fifth;
(a) multiple moments of consciousness, (b) one moment, (c) both together, or (d) neither, and there is no fifth;
(a) diverse / dual, (b) one / non-dual, (c) both together, or (d) neither, and there is no fifth;
(a) permanent, (b) impermanent, (c) both together, or (d) neither, and there is no fifth;
(a) continuous, (b) discontinuous, (c) both together, or (d) neither, and there is no fifth;
(a) eternal, (b) annihilated, (c) both together, or (d) neither, and there is no fifth;
(a) dependent, (b) independent, (c) both together, or (d) neither, and there is no fifth;
(a) empty, (b) non-empty, (c) both together, or (d) neither, and there is no fifth;
(a) dependently originated, (b) empty of inherent existence, (c) both truths together, or (d) neither of the two truths, and there is no fifth;
(a) composite, (b) non-composite, (c) both together, or (d) neither, and there is no fifth;
(a) equal, pure, perfect, complete, divine (b) unequal, impure, imperfect, incomplete, ordinary, (c) both together, or (d) neither, and there is no fifth;
(a) born, conditioned, changing, ceasing, (b) unborn, unconditioned, unchanging, unceasing, (c) both together, or (d) neither, and there is no fifth;
(a) , (b) , (c) both together, or (d) neither, and there is no fifth;
all of these extreme positions lead to contradictions / absurdities;
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⇐⇒ [Emptiness / T2] thus the apparent opposites (i, ii...) are empty of inherent existence, never absolute [T2];
⇐⇒ [Dependent Origination / T1] the apparent opposites (i, ii...) are dependently co-arisen, ever changing, interdependent, co-defined, co-evolving, merely co-labeled / co-imputed / co-imagined by the mind in dependence of its past experiences / conditioning / karma (individual, collective, cosmic) [T1];
⇐⇒ [Union of the Two Truths / U2T] those two aspect / truths, conventional truths / dependent origination [T1] and emptiness of inherent existence [T2], are inseparable, interdependent, co-defined, co-evolving, merely co-labeled / co-imputed / co-imagined by the mind in dependence of its past experiences / conditioning / karma (individual, collective, cosmic) [T1-2T] ⇐⇒ thus both empty of inherent existence, never absolute [T2-2T] [U2T-2T]; one implies the other. They are not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [Tetralemma]. Like Illusions, pointing to the Middle Way about the two truths, Non-dual … part of the Limitless and Centerless Cycle of Creation, Bondage and Awakening about more and more subtle creations;
⇐⇒ [Illusory] the apparent opposites (i, ii...) are like illusions, reflections, mirages, dreams, echos, 'there, yet not there';
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⇐⇒ [Tetralemma] thus the apparent opposites (i, ii...) cannot be (a) existent / real, (b) non-existent / non-real, (c) both together, or (d) neither, and there is no fifth, for whatever 'this' is; all of these extreme positions lead to contradiction/absurdity; etc.
⇐⇒ [Middle Way] pointing to the Middle Way free from all extremes and middle (nothing to accept / seek / do / add in absolute terms, nothing to reject / abandon / not-do / subtract in absolute terms, nothing to change / improve / purify / balance in absolute terms, just relatively, conventionally, temporarily if it helps at this moment on the path);
⇐⇒ [One] everything is primordially interconnected, equal, pure, perfect, complete, divine, 'One', in the non-dual sense of those terms: ex. not many, not one, not both together, not neither;
⇐⇒ [Cycle] everything is fully participant in a timeless, omnipresent, indivisible, continuous, limitless, centerless, fractal, holographic, karmic-like cycle/flux; an ocean of interdependence with nothing substantial, independent, separate, opposite, inherently existing in it.
Note: Where ‘⇐⇒’ means: one side implies the other.)