Twenty Verses on Mahāyāna
(An efficient Path because more and more in accord with the View [U2T / U3S / Uopp] and Fruition [Middle Way / U2T-in-action / U3S-in-action / Uopp-in-action].)
Twenty Verses on Mahāyāna
(An efficient Path because more and more in accord with the View [U2T / U3S / Uopp] and Fruition [Middle Way / U2T-in-action / U3S-in-action / Uopp-in-action].)
“Dive into the luminous world of Nāgārjuna’s Mahāyānavimsika, a poetic gem of Mahāyāna Buddhism that beckons with whispers of timeless wisdom. In just twenty verses, this ancient text weaves a tapestry of profound insights, inviting you to explore the dance of illusion and truth, where the world shimmers like a dream [T2] yet pulses with the call to compassion [T1] [U2T-in-action]. With metaphors that sparkle like reflections on a still lake and reasoning that gently unravels the knots of delusion, Nāgārjuna’s words offer a pathway to awakening that is both intimate and universal [Uopp]. Step into this journey of discovery, where the heart and mind unite to uncover the boundless, non-dual beauty of reality [U2T].”
Table of content
Introduction
Verses and Comments
Conclusion
Last update: August 24, 2025
“All things by nature are regarded as reflections.
They are pure and naturally quiescent.”
Nāgārjuna’s Mahāyānavimsika (Twenty Verses on the Great Vehicle) is a concise yet profound philosophical text attributed to the renowned Indian philosopher Nāgārjuna, one of the most influential figures in Mahāyāna Buddhism. Composed in Sanskrit and later translated into Tibetan and other languages, this work encapsulates the core tenets of Mahāyāna philosophy, particularly the Union of emptiness (śūnyatā) [T2] ⇐⇒ and interdependence of phenomena (pratītyasamutpāda) [T1], and the transcendence [T2] (without rejection [T1]) of dualistic thinking (conventional truths) [U2T-in-action / Uopp-in-action].
The text, as its title suggests, consists of twenty verses that offer a poetic and philosophical exploration of the nature of reality [U2T], the illusory nature of the world [Illusory], the path to liberation through the Mahāyāna vehicle [Middle Way] [U2T-in-action], and the ultimate Fruit, Buddhahood.
It serves as both a doctrinal exposition and a call to compassionate action (karuṇā) [T1] inseparable from wisdom (prajñā) [T2] [U2T-in-action], reflecting the Mahāyāna emphasis on the bodhisattva ideal leading to Universal Awakening / Buddhahood [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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[View: Union of the Two Truths [U2T] / Union of opposites [Uopp]:]
Nāgārjuna, traditionally dated to the 2nd or 3rd century CE, is widely regarded as the founder of the Madhyamaka (Middle Way) school of Mahāyāna Buddhism. His works, including the more extensive Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way),
systematically articulate the concept of emptiness (śūnyatā) [T2],
which asserts that all phenomena lack inherent, independent existence
⇐⇒ and arise dependently on causes and conditions (pratītyasamutpāda) [T1],
⇐⇒ leading to the Union of the Two Truths (satyadvaya / tathata) [U2T].
The Mahāyānavimsika distills these complex ideas into a compact form, making it accessible while retaining the depth of Madhyamaka thought.
[Path: Union of virtuous adapted skillful means (upaya) like Bodhicitta (Universal Compassion) and Wisdom [U2T-in-action] – more and more in accord with the View [U2T] and the Fruit / Buddhahood (perfected compassion and wisdom):]
The Mahāyānavimsika is situated within the broader Mahāyāna tradition, which emphasizes universal compassion (karuṇā), the aspiration to attain Buddhahood for the benefit of all beings (bodhicitta), and the transcendence [T2] (without rejection [T1]) of dualities (conventional truths) [U2T-in-action / Uopp-in-action] such as samsāra (cycle of birth and death) and nirvāṇa (liberation).
[Using Madhyamaka Reasoning like: (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.]
The text reflects Nāgārjuna’s dialectical approach, which seeks to deconstruct false notions [Tetralemma / Catuṣkoṭi] and reveal the ultimate truth (paramartha-satya) that lies beyond conceptual extremes [inconceivable].
[It is about directly realizing the true nature & dynamic of Reality-as-it-is [U2T / Uopp], and acting more and more in accord with it (U2T-in-action / Uopp-in-action: Union of compassion [T1] and wisdom [T2]):]
Its verses address both metaphysical and ethical dimensions, urging practitioners to realize the illusory nature of the world and to engage in compassionate practices (bodhicarya).
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The Mahāyānavimsika is structured as a series of twenty verses, each addressing a specific aspect of Mahāyāna philosophy.
– The text begins with an homage to the Buddha (representing reality-as-it-is [U2T / Uopp / U3S / UGM / U3K]), described as wise, unattached, and possessing inconceivable powers, setting the tone for the exploration of transcendental truth. The verses then systematically explore key themes, including:
– True nature of Reality: Interconnected [T1], empty [T2], [U2T] and illusory:
Union of the Two Truths: Union of dependently co-originated relatively functional appearances (pratītyasamutpāda) [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T]: The text emphasizes that all phenomena, being dependently arisen (pratītyasamutpāda) [T2] ⇐⇒ lack inherent existence (śūnyatā) [T2], and vice versa [U2T]. This is illustrated through metaphors such as the sky, reflections, and illusions, which underscore the non-substantial nature of reality (e.g., verses 2, 4, 13, 15).
– Illusory Nature of the World [Illusory]:
Nāgārjuna compares the world to a dream, a painting, or a quagmire, highlighting how beings are trapped by false notions (mithya-samjna) that attribute permanence, selfhood, and pleasure to what is inherently impermanent and empty (e.g., verses 7, 8, 9, 15).
– Transcendence [T2] (without rejection [T1]) of Dualities, Triads, Quads… (conventional truths) [U2T-in-action / Uopp-in-action]:
Union of opposites: The text asserts that distinctions such as samsāra and nirvāṇa, birth and cessation, or happiness and suffering are mere appearances, not reflective of ultimate reality. The truth is described as stainless, changeless, and quiescent (tathata, or suchness) (e.g., verses 14, 18).
– The Bodhisattva Path – Union of Compassion (karuṇā) [T1] and Wisdom (prajñā) [T2] [U2T-in-action]:
Recognizing the suffering of beings trapped in delusion, the text advocates for compassionate action and the pursuit of bodhi (awakening) to benefit others. This aligns with the Mahāyāna ideal of the bodhisattva, who seeks liberation not for personal gain but for the welfare of all (e.g., verses 11, 12).
– The root cause of suffering:
Nāgārjuna identifies ignorance and attachment (clinging) as the root causes of suffering, leading beings to misperceive reality and perpetuate the cycle of samsāra (karmic cycle). Liberation lies in realizing the mind’s role in constructing these illusions [U3S / U2T-3S] (e.g., verses 5, 10, 17, 19).
– The Mahāyāna Vehicle:
The concluding verse underscores the necessity of the Mahāyāna path to cross the “ocean of samsāra,” emphasizing its superiority in addressing the root of delusion through the Union of Wisdom (prajñā) [T2] ⇐⇒ and Compassion (karuṇā) [T1] [U2T] (one supporting the other) (verse 20).
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In conclusion, Nāgārjuna’s Mahāyānavimsika is a timeless work that distills the essence of Mahāyāna Buddhism into twenty profound verses. Through its exploration of dependent origination, emptiness, illusion, and the bodhisattva path, it invites readers to transcend false notions and embrace the truth that leads to liberation. As both a philosophical treatise and a spiritual guide, it continues to inspire and illuminate the path to awakening.
A. Awakening: Buddha represents Awakening, the perfect Union of Compassion [T1] and Wisdom [T2] [U2T-in-action] beyond all conceptualization, acting in perfect accord with reality-as-it-is [U2T / Uopp] (verse 1)
1. I make my obeisance to
the Buddha who is wise,
free from all attachment,
and whose powers are beyond conception,
and who has kindly taught the truth
which cannot be expressed by words.
There are many ideas in this first verse.
– First Nāgārjuna takes refuge and humble himself in front of the Buddha / Reality-as-it-is.
– Second, he mentions that the truth (dharmadhatu), the real nature of everything is beyond any conceptualization; it cannot be fully taught using words; and that any description is necessarily flawed.
– Third, he mentions that the Buddha is both wise and compassionate [U2T-in-action]; that he still combines both compassion and wisdom in his activities that are incommensurably powerful because of this.
– Fourth, he also mentions that the Buddha is totally Liberated because he is free from all attachment.
In short, the Buddha is totally Liberated because he has realized the Perfect Union of the Two Truths [U2T] beyond all conceptualization (wisdom / prajñā) ⇐⇒ and still act out of compassion for the benefits of all sentient beings (compassion / karuṇā), but all of his actions are done while being aware of the non-dual nature of everything [U2T-in-action / Uopp-in-action]. And that is what gives such incommensurable powers to his activities; to act in accord with the real nature of everything [U2T-in-action].
All teachings are merely pointing at the moon, never the moon. No conceptualization can describe the real non-dual nature of everything; but still we need conceptualization to help in deconditioning ourselves.
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B. View: The true nature of Reality-as-it-is: There is no inherent (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 for any thing, being, process or cycle. No inherent karmic cycle, or 12 links of dependent origination, just conventionally, relatively.
Everything, all things, beings, processes, cycles, pure or impure, in samsāra or nirvāṇa, is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle. (verses 2-6)
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B1. Everything is like the sky:
There is no real (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 for any thing, being, process or cycle.
Opposites like wholesome and unwholesome, coming and going, ordinary being and Buddha, bondage and liberation, samsāra and nirvāṇa, cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2-opp] ⇐⇒ they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1-opp] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T-opp] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
2. In the transcendental truth
there is no origination (utpada),
and in fact, there is no destruction (nirodha).
The Buddha is like the sky
(unborn, unconditioned, unchanging, unceasing),
and the beings are like him [Uopp],
and therefore they are of the same nature [Buddha-nature].
The verse introduces the Madhyamaka perspective on ultimate reality, asserting that in the “transcendental truth”, phenomena do not inherently arise (utpada) or cease (nirodha). The metaphor of the Buddha as the sky — unchanging, boundless, and free from birth or destruction — illustrates this timeless, non-dual reality [U2T / Uopp / U3S / UGM / U3K]. Crucially, the verse extends this quality to all beings (and things), stating they share the same nature as the Buddha (Buddha-nature), implying an inherent potential for awakening rooted in their shared emptiness and interdependence.
Ordinary beings (things) and Buddhas cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth. They are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths ⇐⇒ thus both empty of inherent existence, never absolute [T2] [U2T] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’. And vice versa, one side implies the other ( '⇐⇒').
Generalization: There are no inherent (i) origination / beginning / coming into being, (ii) duration / middle, (iii) cessation / ending / going into non-being – about any thing, being, process, or cycle (physical, conceptual, mental; individual, collective, cosmic; pure or impure). In that sense, everything is unborn, unconditioned, unchanging, unceasing, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is.
Everything is limitless and centerless; neither continuous nor discontinuous from one infinitesimal moment to the next, from one experience to the next, from one rebirth to the next, and from samsāra to nirvāṇa. So nothing really exists and changes; there are no real rebirths in samsāra, and no final cessation or Liberation. Note: It is not about rejecting conventional truths like origination, duration, cessation, samsāra and nirvāṇa [T1], but about refuting their inherent existence [T2] [U2T].
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B2. Inconceivable Union of the Two Truths about all phenomena:
Everything, all things, beings, processes, cycles, pure or impure, in samsāra or nirvāṇa, is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
3. There is no birth either on this
or the other side (of the world) (in any realm).
A compound thing (samskrta)
originates from its conditions [T1].
Therefore it is empty (sunya) by its nature [T2] [U2T].
This fact comes into the range of knowledge
of an omniscient one.
This verse asserts that no phenomenon inherently arises in any realm (“this or the other side”), as all compounded things (samskrta, conditioned phenomena) depend on causes and conditions for their existence [T1]. ⇐⇒ This dependence entails their emptiness of inherent existence, as they lack independent, inherent reality [T2] [U2T]. The verse concludes by noting that only an omniscient one — a Buddha — fully comprehends this inconceivable Union of the Two Truths [U2T], underscoring the profundity of this insight.
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B3. Illusory and Pure (purified by realizing their true nature [U2T]):
Everything, all things, beings, processes, cycles, pure or impure, in samsāra or nirvāṇa, is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
There is no absolute basis for any discrimination, differentiation, judgment, acceptation, rejection, change.
4. All things by nature are regarded as reflections.
They are pure and naturally quiescent,
devoid of any duality, equal,
and remain always and in all circumstances
in the same way (tathātā).
This verse presents all phenomena as illusory, like reflections, and inherently pure, free from dualistic distinctions, and abiding in reality-as-it-is (tathātā) — the non-dual, unchanging reality or “suchness.” The imagery and language underscore the absence of inherent existence and the transcendence of conceptual opposites, aligning with Madhyamaka’s Middle Way.
Verse 4 of the Mahāyānavimsika, with its poetic depiction of phenomena as reflections, pure, non-dual, and abiding in tathātā, encapsulates the Madhyamaka vision of reality as illusory yet intrinsically pure (purified by realizing their true nature [U2T]). The comment deepens this by likening all phenomena, including consciousness and emptiness, to illusions, rejecting discrimination and reification through non-dual reasoning.
Together, they affirm the Union of the Two Truths [U2T], where emptiness of inherent existence [T2] ⇐⇒ and appearances [T1] ⇐⇒ converge in tathata [U2T], laying a foundation for the Mahāyānavimsika’s exploration of compassion [T1], wisdom [T2], and the Mahāyāna path [U2T-in-action].
This verse and comment invite readers to see beyond [T2] (without rejection [T2]) dualistic illusions (conventional truths) [U2T-in-action / Uopp-in-action], embracing a reality that is calm, equal, and ever-present [U2T], guiding them toward awakening with clarity and care [U2T-in-action].
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B4. The erroneous assumption as the basis of the karmic cycle:
In the same way that they imagine a self vs. not-the-self, worldlings also imagine good, bad, neutral, samsāra and Nirvāṇa. All opposites, dualities, triads, quads … discrimination, differentiation, and judgment, are based on the same fundamental error: the assumption of the inherent existence of phenomena and their characteristics, marks, signs, properties, attributes, thus their relation / opposition.
Opposites like wholesome and self and not-the-self, good and bad and neutral, bondage and liberation, samsāra and nirvāṇa, cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2-opp] ⇐⇒ they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1-opp] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T-opp] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
5. In fact,
worldlings attribute atman to what is not atman,
and in the same way
they imagine happiness, misery,
indifference, passions and liberation.
This verse identifies the fundamental error of worldlings (unawakened beings): they mistakenly attribute an inherent self (atman) to phenomena that are empty of such essence, and similarly project inherent qualities / marks / signs — happiness, misery, indifference, passions, and liberation — onto an illusory reality. The parallel structure underscores that these misconceptions stem from the same delusion, setting the stage for the text’s call to transcend such false notions through wisdom.
Verse 5 of the Mahāyānavimsika, with its critique of worldlings’ projections of atman and qualities like happiness and liberation, identifies the root of suffering in the delusion of inherent existence. The comment deepens this by framing all phenomena, including samsāra and nirvāṇa, as illusions, pinpointing attachment and aversion as the karmic consequences of this error. Together, they reinforce the Madhyamaka view of śūnyatā [T2] ⇐⇒ pratītyasamutpāda [T1] ⇐⇒ and tathata within the Union of the Two Truths [U2T], laying a critical foundation for the Mahāyānavimsika’s call to transcend [T2] (without rejection [T1]) delusion (conventional truths) [U2T-in-action / Uopp-in-action] through the Union of compassion and wisdom [T2] [U2T-in-action]. This verse and comment invite readers to question their assumptions about self and reality, embracing a non-dual perspective [U2T-in-action] that liberates the mind and inspires selfless care for all beings.
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B5. Causality / karma, the wheel of 12 links of dependent origination, the chain of successive moments of consciousness with their concomitant mental factors, the whole karmic cycle with its rebirths in the six realms, are like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’.
Nirvāṇa is directly realizing the true nature & dynamic of samsāra, of this karmic cycle where…
Everything, all things, beings, processes, cycles, pure or impure, in samsāra or nirvāṇa, is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
We can use those models as adapted skillful means [T1],
but never grasp them as absolute truth [T2] [U2T-in-action].
6. Birth in the six realms of existence in the world,
highest happiness in the heaven, great pain in the hell, –
these do not come within the purview of truth
(cannot be accepted as true);
nor do the notions that unmeritorious actions
lead to the extreme misery, old age, disease, and death,
and meritorious actions surely bring about good results.
This verse denies the inherent reality of the six realms (gods, demigods, humans, animals, hungry ghosts, hell beings) and their associated experiences (heavenly happiness, hellish pain), as well as the causal link between actions (meritorious or unmeritorious) and their outcomes (e.g., misery, old age, or good results). These phenomena, central to Buddhist cosmology and ethics, are declared outside the “purview of truth” (ultimate truth), as they are empty of inherent existence.
Verse 6 of the Mahāyānavimsika, with its rejection of the inherent reality of the six realms and karmic causality, underscores the emptiness of all phenomena, including core Buddhist concepts.
The comment deepens this by framing dependent origination, karma, and the realms as illusions,
identifying reification as the true cause of suffering.
Together, they reinforce the Madhyamaka view of śūnyatā [T2] ⇐⇒ pratītyasamutpāda [T1] ⇐⇒ and tathata within the Union of the Two Truths [U2T],
urging a wise reinterpretation of teachings as adapted skillful means [T1], not absolute truths [T2] [U2T].
This verse and comment lay a critical foundation for the Mahāyānavimsika’s call to transcend [T2] (without rejection [T1]) delusion (conventional truths) [U2T-in-action / Uopp-in-action] through the Union of compassion [T1] and wisdom [T2] [U2T-in-action],
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inviting readers to see beyond [T2] (without rejection [T1]) samsāra’s illusions (conventional truths) [U2T-in-action / Uopp-in-action] and embrace a non-dual reality [U2T / U2T-opp / U2T-3S / U2T-GM / U2T-3K] that liberates and inspires care for all beings [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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C. The real difference between beings in samsāra and Buddhas: ignorance, the bondage of self-amplifying false notions, misconceptions about reality, conditioning, karma. A Buddha is not fooled by these creations because he is fully aware of their true nature & dynamic. He can use them conventionally [T1] without being a slave to them, without attachment, reification, effort or absolute [T2] [U2T-in-action / Uopp-in-action]. (verses 7-15)
C1. The situation in Samsāra (verses 7-10)
a) Samsāra is due to false notions about reality, not due to real unwholesome or wholesome actions.
7. It is owing to false notions
that beings are consumed by fire of passions
even as a forest is burnt by forest conflagration
and fall into the hells, etc.
As illusion prevails so do beings
make their appearance.
The world is illusory and
it exists only on account of
its cause and conditions [T1].
This verse attributes beings’ suffering — described vividly as being “consumed by fire of passions” and falling into lower realms like hells — to false notions (mithya-samjna), or misconceptions about reality.
The world and its beings are declared illusory, existing solely due to causes and conditions [T1] ⇐⇒ reinforcing their lack of inherent existence (śūnyatā) [T2] [U2T].
Verse 7 of Nāgārjuna’s Mahāyānavimsika marks a pivotal shift in the text, moving from the ontological exposition of emptiness (śūnyatā [T2]) ⇐⇒ and dependent origination (pratītyasamutpāda [T1]) in Verses 2–6 to the psychological and samsaric consequences of ignorance. The verse and comment identify “false notions” as the root cause of suffering, likening beings’ passions to a forest fire and the world to an illusion sustained by causes and conditions.
This analysis situates Verse 7 within the broader Madhyamaka framework, emphasizing the Union of the Two Truths [U2T] and the illusory nature of samsāra, while connecting it to the Mahāyānavimsika’s ethical and liberative aims.
Verse 7 of the Mahāyānavimsika, with its vivid depiction of false notions fueling passions and samsaric suffering, identifies ignorance as the root of samsāra’s illusory cycle (karmic cycle). The comment deepens this by framing the world as a “bad investment” based on delusion, reinforcing the emptiness and dependence of all phenomena within the Union of the Two Truths [U2T].
Together, they advance the Mahāyānavimsika’s critique of reification and its call to transcend [T2] (without rejection [T1]) delusion (conventional truths) [U2T-in-action / Uopp-in-action] through wisdom [T2] ⇐⇒ setting the stage for compassionate action and liberation [T1] [U2T-in-action].
This verse and comment invite readers to see samsāra’s fire as a product of mistaken views, embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that liberates the mind and inspires care for all beings, aligning with the Mahāyāna path [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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b) Beings are fooled by the creations of their own mind, their own false notions, their misconceptions about reality, reifying their own mental creations where…
Everything, all things, beings, processes, cycles, pure or impure, in samsāra or nirvāṇa, is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
The only way out, liberation, is to relax their grip using virtuous adapted skillful means or antidotes like bodhicitta & compassion [T1] ⇐⇒ and to ultimately directly realize their true nature & dynamic [T2] [U2T-in-action].
8. As a painter is frightened
by the terrible figure of a Yaksa
which he himself has drawn,
so is a fool frightened in the world
(by his own false notions).
This verse uses a vivid metaphor to depict how beings, described as fools, suffer due to their own misconceptions. Like a painter who creates a terrifying Yaksa and then fears it, beings project false notions onto reality, forgetting these are their own creations, and thus experience fear, attachment, or aversion.
Verse 8 of the Mahāyānavimsika, with its evocative Yaksa metaphor, vividly illustrates how beings suffer by reifying their own mental projections, mistaking empty phenomena for reality. The comment deepens this by likening projections to naming clouds, emphasizing the mind’s role in creating samsāra’s illusions and linking this to the Wheel of Life’s cycle of dependent origination. Together, they reinforce the Madhyamaka view of śūnyatā [T2] ⇐⇒ pratītyasamutpāda [T1] ⇐⇒ and tathata within the Union of the Two Truths [U2T], highlighting ignorance as the root of samsāra. This verse and comment advance the Mahāyānavimsika’s critique of delusion, setting the stage for the Union of compassion [T1] and wisdom [T2] as the path to liberation [U2T-in-action], and invite readers to recognize their mind’s creations, embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that frees and inspires care for all beings [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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c) But ordinary beings, having created more and more complex illusions, false notions, misconceptions about reality, reification of their own creations, conditioning, karma, do not know the real way out of suffering, of the karmic cycle, of eons of accumulated conditioning / karma (individual, collective, cosmic). They have no clue about their real situation, even less about how to find true peace, liberation and happiness.
9. Even as a fool going himself to
a quagmire (swamp, quicksand)
is drowned therein,
so are beings drowned in
the quagmire of false notions
and are unable to come out thereof.
This verse vividly illustrates beings’ entrapment in samsāra, comparing it to a fool who, through his own actions, sinks into a quagmire (swamp or quicksand) and cannot escape. The “quagmire of false notions” (mithya-samjna) represents the delusional beliefs that reify phenomena and their characteristics, marks, signs, as inherently existent, perpetuating suffering and preventing liberation.
Verse 9 of the Mahāyānavimsika, with its evocative quagmire metaphor, powerfully depicts beings’ entrapment in samsāra through the complexification of false notions, sinking deeper into suffering. The comment deepens this by portraying samsāra as an ocean of self-created concepts, rooted in ignorance of the Union of the Two Truths [U2T], and links this realization to compassion and equality. Together, they reinforce the Madhyamaka view of śūnyatā [T2] ⇐⇒ pratītyasamutpāda [T1] ⇐⇒ and tathata [U2T], highlighting the delusional cycle to be transcended [T2] (without rejection [T1]) [U2T-in-action / Uopp-in-action] through the Union of compassion [T1] and wisdom [T2] [U2T-in-action]. This verse and comment advance the Mahāyānavimsika’s critique of delusion, setting the stage for compassionate action and liberation, and invite readers to recognize their mental constructs, embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that frees and inspires care for all beings.
Everything is like illusions / delusions / empty [T2], but it is not about rejecting the mind and world [T1], just about becoming fully aware of its true nature as it is here & now [U2T]. Everything is illusory and pure (purified by realizing their true nature [U2T]). There is nothing to accept / reject / change in absolute terms; that is the Middle Way.
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d) Suffering is due to believing in "inherent existence" and “opposition / duality” and getting attached to our own creations and false knowledge, forgetting that we have imagined / created them out of nothing.
10. The feeling of misery is experienced by
imagining a thing where in fact it has no existence.
Beings are tortured by the poison of false notions
regarding the object and its knowledge.
This verse articulates that misery arises from imagining inherent existence in phenomena that are empty of inherent existence, describing false notions (mithya-samjna) as a “poison” that tortures beings through misconceptions about objects and their knowledge. It underscores the delusional basis of suffering, continuing the samsaric focus of Verses 7–9.
Verse 10 of the Mahāyānavimsika, with its poignant metaphor of false notions as a poison, identifies the belief in inherent existence as the root of samsaric misery, torturing beings through attachment to imagined realities. The comment deepens this by detailing how reification of things and knowledge leads to suffering when confronted with impermanence, reinforcing Union of the Two Truths [U2T]’s non-dual truth.
Together, they conclude the Mahāyānavimsika’s samsāra section, highlighting ignorance as the core delusion to be transcended (without rejection [T1]) [U2T-in-action / Uopp-in-action] through the Union of compassion [T1] and wisdom [T2] [U2T-in-action].
This verse and comment advance the text’s call for liberation and compassion, inviting readers to see through their mind’s creations, embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that frees and inspires care for all beings, aligning with the Mahāyāna path.
The process of creating things out of emptiness is natural, forgetting that we have created those things is the problem, thinking they are inherently existing with inherently existing characteristics, marks, signs, relations and oppositions; remembering that we have created those things out of emptiness is the solution. Then we can use them without being used by them, without being slaves to them, without suffering then they change or cease.
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C2. Path: the Mahāyāna path – Universal Awakening. (verse 11)
a) Solution: Everybody is stuck in this illusory prison; we are all interconnected; we need to get out together. With compassion, seeing that all beings are stuck like that, we should engage ourselves onto the Mahāyāna path: accumulating both merit [T1] and wisdom [T2] together [U2T], acting conventionally [T1] without acting in absolute terms, without attachment, reifications, effort or absolute [T2] [U2T-in-action], acting more and more in accord with the true nature & dynamic of Reality-as-it-is [U2T-in-action], not according to our illusions, false notions, misconceptions about reality, reification, attachment, conditioning, karma (individual, collective, cosmic).
11. Seeing these helpless beings
with a compassionate heart one should perform
the practices of the highest knowledge (bodhicarya)
for the benefit of them.
This verse articulates the bodhisattva’s motivation, rooted in compassion (karuṇā) for all beings trapped in samsāra, to undertake bodhicarya — the practices leading to the “highest knowledge” (Buddhahood) — for their liberation. It shifts the text’s focus from diagnosing samsāra’s delusions to prescribing the Mahāyāna path as the solution.
Verse 11 of the Mahāyānavimsika, with its call to compassionate bodhicarya for helpless beings, introduces the Mahāyāna path as the antidote to samsāra’s delusions (ex. thinking the three spheres are inherently existing, inherently separate, and inherently in opposition / relation). The comment deepens this by detailing the dual practice of merit and wisdom within the Union of the Two Truths [U2T], rooted in boundless compassion and aimed at Buddhahood.
Together, they advance
the Mahāyānavimsika’s vision of liberation
through non-dual wisdom [T2] and selfless care
(compassionate activities) [T1] [U2T-in-action],
responding to the suffering depicted in Verses 7–10.
This verse and comment invite readers to
embrace the Union of compassion [T1]
and insight [T2] [U2T-in-action],
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transcending (without rejection [T1]) delusions (conventional truths)
through the Union of compassion [T1]
and wisdom [T2] [U2T-in-action],
-
acting conventionally [T1] without acting in absolute terms,
without attachment, reification, effort or absolute [T2],
[more and more in accord with the Middle Way,
with reality-as-it-is as pointed out by
the Union of the Two Truths ]U2T-in-action],
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to benefit all beings,
embodying the Mahāyāna ideal of universal awakening [U2T-in-action]
(because we are all inseparable, interconnected, non-dual).
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C3. Fruition: Buddhahood. (verses 12-15)
a) Perfecting these two accumulations, merit and wisdom, one becomes a Buddha free from the bondage of (without rejecting) illusions, false notions, misconceptions about reality, reification, attachment, conditioning, karma (individual, collective, cosmic).
A Buddha doesn’t reject/abandon/negate samsāra, or the world, that is impossible since everything is interconnected; his Wisdom being inseparable from Universal Compassion, he spontaneously helps others beings still stuck in the karmic cycle, working to awaken the whole universe.
Note: Awakening may not be a one time final shot, but a continual process, a limitless and centerless fractal working on multiple levels.
12. Having acquired requisites (cause) thereby
and getting unsurpassable bodhi (effect)
one should become a Buddha (beyond cause and effect),
the friend of the world,
being freed from the bondage of false notions.
(transcendence [T2] without rejection of conventional truths [T1] [U2T-in-action])
This verse describes the culmination of the bodhisattva’s path: achieving Buddhahood (unsurpassable bodhi) by accumulating requisites (merit and wisdom) and becoming a Buddha, a compassionate “friend of the world” liberated from the delusions of false notions (mithya-samjna) (ex. thinking the three spheres are inherently existing, inherently separate, and inherently in opposition / relation). It encapsulates the Mahāyāna ideal of universal liberation.
Verse 12 of the Mahāyānavimsika, with its vision of Buddhahood as the “friend of the world” freed from false notions, articulates the Mahāyāna goal of universal liberation through accumulated merit and wisdom.
The comment deepens this by detailing the dual practice within the Union of the Two Truths [U2T], emphasizing compassionate engagement and adapted skillful means to free all beings. Together, they advance the Mahāyānavimsika’s narrative from samsāra’s delusions to the path and its fruition, embodying non-dual wisdom and boundless care (compassion).
This verse and comment invite readers to
aspire to compassionate awakening,
embrace the Union of compassion [T1]
and insight [T2] [U2T-in-action],
-
transcending (without rejection [T1]) delusions (conventional truths)
through the Union of compassion [T1]
and wisdom [T2] [U2T-in-action],
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acting conventionally [T1] without acting in absolute terms,
without attachment, reification, effort or absolute [T2],
[more and more in accord with the Middle Way,
with reality-as-it-is as pointed out by
the Union of the Two Truths ]U2T-in-action],
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fulfilling the Mahāyāna ideal of universal liberation [U2T-in-action]
(because we are all inseparable, interconnected, non-dual).
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b) His wisdom consists of having realized the true nature of Reality-as-it-is [U2T], of samsāra, of the karmic cycle, of the illusions, false notions, misconceptions about reality, reification, attachment, conditioning, karma (individual, collective, cosmic). Having realized that …
Opposites like wholesome and self and not-the-self, good and bad and neutral, bondage and liberation, samsāra and nirvāṇa, cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2-opp] ⇐⇒ they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1-opp] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T-opp] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
He is embodying the Middle Way free from all extremes and middle.
13. He who realizes
the transcendental truth
knowing the pratītyasamutpāda [T1],
knows the world to be śūnyatā [T2] [U2T]
and devoid of beginning, middle or end.
This verse describes the realization of Buddhahood as the direct insight into pratītyasamutpāda (dependent origination) [T1] ⇐⇒ leading to the understanding of the world as śūnyatā (empty of inherent existence) [T2] [U2T] ⇐⇒ and free from temporal or conceptual extremes (beginning, middle, end) [Uopp]. It encapsulates the non-dual essence of the Union of the Two Truths [U2T / Uopp] as the hallmark of an awakened mind.
Verse 13 of the Mahāyānavimsika, with its depiction of Buddhahood as realizing the Union of pratītyasamutpāda [T1] ⇐⇒ and śūnyatā [T2] beyond temporal and conceptual extremes, articulates the non-dual essence of the Union of the Two Truths [U2T].
The comment deepens this by defining Buddhahood as the perfect realization of Union of the Two Truths [U2T]’s inseparability and the Middle Way, transcending absolute discrimination or non-discrimination, action or non-action, movement and stillness, words and silence, appearance and emptiness [Uopp].
Together, they advance the Mahāyānavimsika’s vision of liberation, fulfilling the path (Verse 11) and goal (Verse 12) of universal compassionate awakening.
This verse and comment invite readers to embrace non-dual wisdom, seeing the world’s empty of inherent existence [T2] ⇐⇒ yet interdependent nature [T1] [U2T], inspiring clarity and care for all beings in the Mahāyāna ideal of universal liberation [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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c) Buddhahood is not about leaving samsāra for nirvāṇa, as if one was inherently bad/impure and the other good/pure. Reality is beyond dualities like these.
Opposites like wholesome and unwholesome, coming and going, ordinary being and Buddha, bondage and liberation, samsāra and nirvāṇa, cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2-opp] ⇐⇒ they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1-opp] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T-opp] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
14. The samsāra and nirvāṇa are mere appearances;
the truth is stainless, changeless,
and quiescent from the beginning and illumined.
This verse asserts that samsāra (the cycle of birth and death) and nirvāṇa (liberation) are not inherently real and inherently in opposition but mere appearances, while the ultimate truth — described as stainless, changeless, quiescent, and illumined — transcends [T2] (without rejection [T1]) these dualities (conventional truths) [U2T-in-action / Uopp-in-action]. It encapsulates the non-dual realization of Buddhahood, aligning with tathata / [U2T].
Verse 14 of the Mahāyānavimsika, with its assertion that samsāra and nirvāṇa are mere appearances within a stainless, changeless truth, articulates the non-dual realization of the Union of the Two Truths [U2T] / tathata in Buddhahood. The comment deepens this by emphasizing the non-dual unity [Union] of opposites like samsāra/nirvāṇa and the primordial purity of all phenomena, seen directly in awakening. Together, they advance the Mahāyānavimsika’s vision of liberation, fulfilling the path (Verses 11–12) and realization (Verse 13) of compassionate awakening.
This verse and comment invite readers to see beyond [T2] (without rejection [T1]) dualistic illusions (conventional truths) [U2T-in-action / Uopp-in-action], embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that liberates and inspires boundless care for all beings, embodying the Mahāyāna ideal of universal awakening [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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d) Not accepting, not rejecting: Awakening consists of transcending [T2] all illusions, reflections, mirages, dreams, echos, false notions, misconceptions, reifications, conditioning, karma … without completely rejecting them [T1] [U2T-in-action].
Everything is non-dual, (i) not really caused / existent / functional / changing / ceasing / liberated, (ii) not completely non-caused / non-existent / non-functional / non-changing / non-ceasing / non-liberated, (iii) not both together, (iv) not neither [Tetralemma].
Everything, all things, beings, processes, cycles, pure or impure, in samsāra or nirvāṇa, is dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
One is free to use them as conventional truths [T2] ⇐⇒ without attachment, without thinking they are inherently existing or absolute [T2] [U2T-in-action]. It is called acting conventionally [T1 ] without acting in absolute terms [T2] [U2T-in-action].
The perfection of patience is to be able to live while accepting this situation because one is aware of the true nature of Reality-as-it-is [U2T / Uopp].
15. The object of knowledge in dream
is not seen when one awakes.
Similarly the world disappears to him
who is awakened from the darkness of ignorance.
(i.e. no more inherently existing subject, action and object)
The creation of illusion is nothing but illusion.
When everything is compound [T1]
there is nothing which can be regarded as a real thing [T2] [U2T].
Such is the nature of all things.
This verse uses the dream metaphor to illustrate that, just as dream objects vanish upon waking, the world — perceived as real due to ignorance [T1] — disappears in its inherent existence [T2] for one awakened to śūnyatā.
It reinforces the illusory nature of phenomena ⇐⇒ rooted in their compounded, dependently arisen nature [T1] ⇐⇒ and their emptiness of inherent existence [T2] ⇐⇒ culminating in the Union of the Two Truths [U2T].
(Ex. Phenomena, the world, are perceived as not really originating / existent / functional / changing / ceasing, not complete non-arising / non-existent / non-functional / non-changing / non-ceasing, not both together, not neither.)
Verse 15 of the Mahāyānavimsika, with its dream metaphor and assertion that compounded phenomena [T1] ⇐⇒ are empty [T2] [U2T], articulates Buddhahood as the transcendence [T2] (without rejection [T1]) of illusions (conventional truths) [U2T-in-action / Uopp-in-action] through realizing the Union of the Two Truths [U2T].
The comment deepens this by describing the transcendence of attachments, fears, and samsāra itself, achieving equanimity and compassionate action without nihilism (without rejecting them).
Together, they advance the Mahāyānavimsika’s vision of liberation, fulfilling the path (Verses 11–12) and non-dual realization (Verses 13–14).
This verse and comment invite readers to awaken from delusion’s dream (without rejection) (conventional truths) [U2T-in-action / Uopp-in-action], embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that liberates and inspires boundless care for all beings, embodying the Mahāyāna ideal of universal awakening [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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D. Ignorance of the real nature of everything, or wisdom of the Union of the Two Truths [U2T / U2T-in-action]. (verses 16-10)
D1. Unborn / non-origination: Nothing really exists, changes / evolves, and ceases / is liberated, because there is no real origination. So all marks / signs are ultimately meaningless in absolute terms. In that sense, there is nothing to accept / reject / change in absolute terms, just conventionally, relatively, temporarily if it helps on the path. No adapted skillful means used is absolute, not even the two truths and their Union [U2T-2T], not even the Ground / Basis / Source / Suchness and its manifestations [U2T-GM] [U2T-3K].
It is always about directly knowing the inconceivable true nature of reality-as-it-is [U2T], and acting more and more in accord with it [U2T-in-action]. (verse 16)
Opposites like dependence and independence, empty and non-empty, dependent origination and emptiness, true and false, origination and duration and cessation, samsāra and nirvāṇa, cannot be different / separate / many / dual, identical / united / one / non-dual, both together, or neither, and there is no fifth [Tetralemma] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2-opp] ⇐⇒ they are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1-opp] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T-opp] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
16. One having origination (jati)
does not originate himself [Tetralemma].
Origination is a false conception of the people.
Such conceptions and (conceived) beings [T1],
these two are not reasonable [T2] [U2T].
This verse uses logical negation / refutation to argue that phenomena cannot inherently originate themselves, labeling origination as a “false conception” held by people (worldlings). It declares both these misconceptions and the beings conceived through them as “not reasonable,” reinforcing the illusory, empty nature of phenomena.
Verse 16 of the Mahāyānavimsika, with its negation / refutation [T2] (without rejection [T1]) of inherent origination (of any mark) as a “false conception” (conventional truths) [U2T-in-action / Uopp-in-action], articulates the Madhyamaka insight that phenomena lack real existence [T2] ⇐⇒ due to their dependent arising [T1] ⇐⇒ grounding samsāra in śūnyatā [Uopp] and the Union of the Two Truths [U2T].
The comment reinforces this by emphasizing emptiness and dependence, contrasting ignorance with wisdom. Together, they advance the Mahāyānavimsika’s vision of liberation, transcending [T2] (without rejection [T1]) the delusions (conventional truths) [U2T-in-action / Uopp-in-action] of Verses 7–10 [U2T-in-action] and fulfilling the path of Verses 11–12.
This verse and comment invite readers to see through [T2] (without rejection [T1]) illusory conceptions (conventional truths) [U2T-in-action / Uopp-in-action], embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that liberates and inspires care for all beings, embodying the Mahāyāna ideal of universal awakening [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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D2. The karmic cycle is the co-evolution of the three spheres:
The (iii) object / perceived / world / duality is dependent on (i) the subject / perceiver / mind / consciousness,
The (i) subject / perceiver / mind / consciousness is dependent on (ii) its experiences with (iii) the object / perceived / world / duality.
The three spheres of perception / cognition – (i) subject / perceiver / mind / consciousness, (ii) relation /action, (iii) objects / perceived / world / dualities are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed [T1-3S] ⇐⇒ thus empty of inherent existence, never absolute [T2-3S] [U2T-3S].
In that sense, ‘all is nothing but mind (i.e. dependent on the mind, but not from the mind only)’, and we should not grasp at this mind / consciousness as an absolute reality / Ground / Basis / Source, while thinking that everything else is illusory (maya). Everything is Union of the Two Truths [U2T], no exception at all. Realizing this is nirvāṇa, ignoring this is samsāra. (verse 17)
The three spheres [3S] of any activity (ex. subject / perceiver / consciousness, relation / action / perception, object / perceived / world), or any conceptual opposites [opp] – are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1-3S / T1-opp] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2-3S / T2-opp] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T-3S / U2T-opp] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
17. All this is nothing but mind (citta)
and exists just like an illusion.
Hence originate good and evil actions
and from them good and evil birth.
This verse declares that all phenomena are mind-dependent [U3S], illusory constructs, likening them to illusions [U3S]. It identifies the mind as the source of distinctions like good and evil actions, which lead to corresponding good and evil rebirths, highlighting the role of mental imputation in perpetuating samsāra.
Verse 17 of the Mahāyānavimsika, with its assertion that all phenomena are mind-dependent illusions driving good and evil actions and rebirths, underscores the role of ignorance in samsāra and wisdom in liberation.
The comment deepens this by framing discriminations as relative, conditioned by the mind [T1-3S] ⇐⇒ and never absolute [T2-3S] ⇐⇒ pointing to Union of the Two Truths [U2T-3S]’s non-dual reality [U2T / Uopp / U3S / UGM / U3K].
Together, they advance the Mahāyānavimsika’s critique of delusion and vision of liberation, building on Verses 12–15 and setting the stage for transcending samsāra (Verse 20).
This verse and comment invite readers to see through [T2] (without rejection [T1]) the mind’s illusory constructs (conventional truths) [U2T-in-action / Uopp-in-action], embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that liberates and inspires care for all beings, embodying the Mahāyāna ideal of universal awakening [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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D3. Liberation (omniscience) through wisdom of the Union of the three spheres [U2T-3S]:
When the true nature of the three spheres is realized [U2T-3S], then the karmic cycle stops (is no longer binding); one is no more fooled by the illusions, reflections, mirages, dreams, echos, false notions, misconceptions, reifications, conditioning, karma, absolutes …
Realizing the true nature of the karmic cycle, of samsāra, is nirvāṇa here & now.
No need to accept / seek / do / add / affirm anything in absolute terms, no need to reject / abandon / not-do / subtract / negate anything in absolute terms, not need to change / improve / purify anything in absolute terms, just conventionally, relatively, temporarily if it helps on the path at this point.
Everything is perceived as primordially interconnected, pure, perfect, complete, divine, ‘One’ … (verse 18)
The three spheres [3S] of any activity (ex. subject / perceiver / consciousness, relation / action / perception, object / perceived / world), or any conceptual opposites [opp] – are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1-3S / T1-opp] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2-3S / T2-opp] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T-3S / U2T-opp] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
18. When the wheel of the mind is suppressed [transcended],
all things are suppressed [T1] (transcended, without rejection).
Therefore all things are devoid of atman (independent nature) [T2],
and consequently they are pure [in the non-dual sense]
(purified by realizing their true nature [U2T]).
This verse describes liberation as the cessation of the mind’s deluded activity (ex. thinking the three spheres are inherently existing, inherently separate, and inherently in opposition / relation) (“wheel of the mind”), which transcends [T2] (without rejection [T1 ]) all phenomena by revealing their lack of independent nature (atman) [T2] [U2T] ⇐⇒ resulting in their inherent purity (purified by realizing their true nature [U2T]).
It encapsulates the realization of the Union of the Two Truths [U2T] ⇐⇒ where phenomena are empty of inherent existence [T2] ⇐⇒ yet dependently arisen and relatively functional [T1] ⇐⇒ aligning with tathata (suchness) [U2T].
Verse 18 of the Mahāyānavimsika, with its metaphor of suppressing the “wheel of the mind” to reveal phenomena’s lack of atman and inherent purity, articulates nirvāṇa as the realization of Union of the Two Truths [U2T]’s non-dual truth about all phenomena, about all three spheres, about all opposites / dualities / triads… even about the two truths themselves, and about the Ground and its manifestations.
The comment deepens this by framing nirvāṇa as a direct insight into the mind’s empty of inherent existence [T2] ⇐⇒ dependently arisen nature [T1] [U2T], not a cessation, achieving calm and purity.
Together, they advance the Mahāyānavimsika’s vision of liberation, transcending samsāra’s delusions (ex. thinking the three spheres are inherently existing, inherently separate, and inherently in opposition / relation) (Verses 7–10) and fulfilling the path (Verses 11–12).
This verse and comment invite readers to see through [T2] (without rejection [T1]) the mind’s delusions (conventional truths) [U2T-in-action / Uopp-in-action], embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that liberates and inspires boundless care for all beings, embodying the Mahāyāna ideal of universal awakening [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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D4. Bondage through the ignorance of the Union of the three spheres [U2T-3S]:
But ignoring this is the cause of all conditioning and suffering – that is samsāra. (verse 19)
The three spheres [3S] of any activity (ex. subject / perceiver / consciousness, relation / action / perception, object / perceived / world), or any conceptual opposites [opp] – are dependently co-arisen, relative, interdependent, co-defined, co-evolving, co-imputed by the mind, ever-changing, impermanent, conventional truths [T1-3S / T1-opp] ⇐⇒ thus empty of inherent existence, unborn, never absolute [T2-3S / T2-opp] ⇐⇒ and vice versa, one aspect implies the other, Union of the Two Truths [U2T-3S / U2T-opp] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ cannot be ‘this’, ‘non-this’, both together, or neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this, non-this) or middle (both, neither) [Middle Way] ⇐⇒ primordially interconnected, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is [One] ⇐⇒ Cycle.
19. It is due to
thinking the things which have no independent nature
as eternal, atman, and pleasant
that this ocean of existence (bhava) appears to one who is
enveloped by the darkness of attachment and ignorance.
This verse diagnoses samsāra as arising from the ignorant misperception of phenomena, which are empty of independent nature (śūnyatā), as having inherent qualities / marks / signs — eternal (permanent), atman (self-existent), and pleasant (satisfactory).
This delusion, fueled by attachment and ignorance, creates the vast “ocean of existence” (bhava), the cycle of birth and suffering (karmic cycle).
Verse 19 of the Mahāyānavimsika, with its diagnosis of samsāra as an ocean of existence caused by ignorant misperceptions of empty phenomena as eternal, atman, and pleasant, underscores the role of ignorance in suffering.
The comment deepens this by framing ignorance of the Union of the Two Truths [U2T / U3S / Uopp / UGM / U3K / U2T-2T] as the source of all conditioning, attachments, and the five aggregates, perpetuating samsāra.
Together, they advance the Mahāyānavimsika’s contrast between delusion and wisdom, building on Verses 12–18 and setting the stage for liberation (Verse 20).
This verse and comment invite readers to see through [T2] (without rejection [T1]) deluded perceptions (conventional truths) [U2T-in-action / Uopp-in-action], embracing a non-dual reality [U2T / Uopp / U3S / UGM / U3K] that liberates and inspires care for all beings, embodying the Mahāyāna ideal of universal awakening [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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E. The only solution: Mahāyāna Middle Way (Madhyamaka) in accord with Reality-as-it-is.
E1. To get out of this samsaric cycle we need both virtuous methods (like Bodhicitta / Universal Compassion) [T1] ⇐⇒ and wisdom (emptiness of inherent existence) [T2] together [U2T]: Mahāyāna Middle Way (Madhyamaka). Why? Because only then is it in accord with the non-dual nature of everything [U2T / Uopp / U3S / UGM / U3K]. (verse 20)
20. Who can reach the other side of
the great ocean of samsāra which is full of water of false notions
without getting into the great vehicle (Mahāyāna, the Middle Way) ?
How can these false notions arise in a man
who thoroughly knows this world [U2T / U3S / Uopp / UGN / U3K / U2T-2T]
which has originated from ignorance [T1] ?
This verse presents samsāra as a vast ocean fueled by false notions (mithya-samjna), asserting that only the Mahāyāna path, equated with the Middle Way, enables liberation. It concludes by stating that one who fully understands the world’s ignorant origins is free from delusions, encapsulating the text’s liberative vision.
Verse 20 of the Mahāyānavimsika, with its metaphor of samsāra as an ocean of false notions traversable only by the Mahāyāna’s Middle Way, articulates the path to liberation through integrating bodhicitta [T1] ⇐⇒ and wisdom [T2] ⇐⇒ within the Union of the Two Truths [U2T].
The comment deepens this by framing the Mahāyāna as aligned with reality’s non-dual nature [U2T-in-action], overcoming ignorance to attain enlightenment.
Together, they conclude the Mahāyānavimsika’s vision, synthesizing samsāra’s delusions (Verses 7–10, 19), the path (Verses 11–12), and realization (Verses 13–18).
This verse and comment invite readers to embrace a non-dual path, transcending [T2] (without rejection [T1]) delusion (conventional truths) [U2T-in-action / Uopp-in-action] to liberate all beings [U2T-in-action], embodying the Mahāyāna ideal of universal awakening [Union of bodhicitta, compassion ⇐⇒ and wisdom; acting without acting] [U2T-in-action].
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Here ends the Mahāyānavimsika of Acarya Nāgārjuna.
Nāgārjuna’s Mahāyānavimsika, a luminous tapestry of twenty verses, stands as a profound testament to the Madhyamaka vision of Mahāyāna Buddhism, weaving together the threads of wisdom (prajñā) [T2] ⇐⇒ compassion (karuṇā) [T1] ⇐⇒ and non-dual reality [U2T / Uopp / U3S / UGM / U3K] to guide beings across the turbulent ocean of samsāra.
Through its poetic elegance and rigorous philosophical reasoning, the text unveils the illusory nature of phenomena [Illusory] ⇐⇒ rooted in the interplay of dependent origination (pratītyasamutpāda) [T1] ⇐⇒ and emptiness of inherent existence (śūnyatā) [T2] ⇐⇒ which converge in the Union of the Two Truths [U2T].
From the opening homage to the Buddha’s inexpressible truth [U2T] (Verse 1) to the final call to embrace the Mahāyāna path [U2T-in-action] as the sole vessel for liberation (Verse 20), the Mahāyānavimsika charts a transformative journey — from the delusions of ignorance to the radiant clarity of awakening.
The text begins by establishing the non-dual nature of reality,
negating (transcending [T2], without rejecting [T1]) inherent origination and cessation (conventional truths) [U2T-in-action / Uopp-in-action] (Verses 2–3)
and presenting phenomena [T1] as reflections [Illusory], pure [T2] and abiding in tathata / suchness [U2T] (Verse 4).
It diagnoses samsāra’s suffering as the result of false notions (mithya-samjna), where beings, enveloped by ignorance and attachment, reify empty phenomena as eternal, self-existent, and pleasant (Verses 5–10, 19).
Vivid metaphors —
- a forest fire of passions (Verse 7),
- a painter’s fear of his own Yaksa (Verse 8),
- a quagmire of delusions (Verse 9),
- and a poison of misconceptions (Verse 10) —
illuminate how the mind’s projections perpetuate the cycle of bhava (existence) (the karmic cycle) [U3S].
Yet, this diagnosis is not despairing; it is a call to awakening, as the text pivots to the Mahāyāna path, where compassion (bodhicitta) ⇐⇒ and wisdom (prajñā) intertwine to liberate all beings (Verses 11–12).
The heart of Buddhahood, as revealed in Verses 12–15, lies in realizing Union of the Two Truths [U2T] — the inseparability, interdependence, harmony, Union of dependent arising relatively functional appearances [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T] — transcending [T2] (without rejecting [T1]) dualities like samsāra and nirvāṇa (conventional truths) [U2T-in-action / Uopp-in-action], which are mere appearances [T1] ⇐⇒ within the stainless, changeless reality of tathata [U2T] (Verse 14).
The dream metaphor (Verse 15) captures this awakening, where illusions dissolve like dream objects, leaving perfect equanimity [Uopp].
Verses 16–18 further refine this insight, negating (transcending [T2], without rejecting [T1]) inherent origination (conventional truths) [U2T-in-action / Uopp-in-action], framing phenomena as mind-dependent illusions [T1-3S], and presenting nirvāṇa as the calm realization of phenomena’s inherent purity when the “wheel of the mind” is transcended [T2] (without rejection [T1]) [U2T-in-action / Uopp-in-action].
Verse 19 returns to samsāra’s root — ignorance misperceiving empty phenomena [U2T] — setting the stage for
the culminating call in …
Verse 20: only the Mahāyāna, the Middle Way integrating virtuous methods (upaya like karuṇā and bodhicitta) [T1] ⇐⇒ and wisdom (prajñā) [T2] [U2T], can cross samsāra’s ocean, as it aligns with reality’s non-dual nature [One].
The Mahāyānavimsika’s philosophical rigor, rooted in Madhyamaka reasoning like the tetralemma (e.g., not two, not one, Verses 13–14), dismantles dualistic extremes, guiding practitioners to the Middle Way that neither reifies nor negates phenomena. Its ethical vision, embodied in the bodhisattva’s compassionate resolve (Verses 11–12), ensures that wisdom serves universal liberation, not solitary escape.
The text’s poetic imagery — sky, reflections, dreams, oceans — renders these profound truths accessible, inviting contemplation and practice. Its insistence on [U2T] as the accord between Path, View, and Fruition (Verses 11–13, 20) offers a holistic framework: the view of non-dual reality [U2T / Uopp / U3S / UGM / U3K] informs the path of merit and wisdom, culminating in Buddhahood’s awakened clarity and boundless care.
For contemporary readers, the Mahāyānavimsika resonates deeply in a world of complexity and division. Its critique of false notions challenges modern attachments to materialism, ideologies, or fixed identities, while its non-dual vision provides a framework for navigating polarization—balancing ethical action with insight into impermanence. The call to compassion inspires engagement with global challenges, fostering empathy and solidarity. As the colophon’s aspiration — “May all beings be happy!” — echoes, the text’s timeless wisdom urges us to transcend delusion’s ocean, not for ourselves alone but for all beings, embodying the Mahāyāna ideal of universal awakening.
In its twenty verses, the Mahāyānavimsika is both a philosophical beacon and a compassionate guide, illuminating the path to a reality that is stainless, quiescent, and ever-present, inviting all to awaken to the radiant truth of tathata [U2T].