Hymn of the World Transcendent
(Nāgārjuna's Lokatitastava) - 28 verses
“Beneath the vast canopy of existence, where the dance of light and shadow weaves the world, Nagarjuna’s Lokatitastava sings a timeless hymn to the Buddha, who strides beyond the bounds of form and void. With words that shimmer like dew on a lotus, this sacred text invites us to pause, to breathe, and to glimpse the ineffable truth — where compassion cradles emptiness of inherent existence, and all phenomena, like dreams, arise and fade in a gentle, illusory embrace. Step softly into this wisdom, and let its verses guide you to the heart of reality, where opposites dissolve, and the mind finds peace in the boundless now.”
Table of content
Introduction
Verses and Comments
Conclusion
Last update: August 17, 2025
Image: https://x.com/yunglava_
“Hymn to Transcending the World.”
Nagarjuna’s Lokatitastava (Hymn to Transcending the World) is a profound Madhyamaka text that elucidates the nature of reality through the lens of the Union of the Two Truths [U2T]: conventional truth, characterized by dependent origination (Pratītyasamutpāda) [T1] ⇐⇒ and ultimate truth, characterized by emptiness of inherent existence (śūnyatā) [T2].
The text employs the tetralemma, the Union of the Two Truths [U2T], and the concept of illusoriness to transcend [T1] dualistic thinking without rejecting it [T1], pointing to the Middle Way (Madhyamaka) free from all extremes, free from acceptation and rejection.
Each verse systematically deconstructs dualities, triads…, and conventional phenomena, revealing their interdependence [T1] ⇐⇒ and emptiness of inherent existence [T2] ⇐⇒ while emphasizing the Buddha’s compassionate teaching as skillful means (upāya) [T1] [U2T].
From verse 22: Buddha’s “lion’s roar” in Mahāyāna Middle Way (Madhyamaka) is the inconceivable Union of the Two Truths: Everything is empty of inherent existence (śūnyatā) [T2] ⇐⇒ because everything is dependently co-arisen interdependent, co-defined, co-evolving, co-imputed (pratītyasamutpāda) [T1] ⇐⇒ and vice versa [U2T]. One truth implies the other. This applies to all phenomena, opposites, dualities, triads, quads, etc., even the two truths, even the Ground and its manifestations, even the trikaya [U2T, U2T-opp, U2T-3S, U2T-GM, U2T-3K, U2T-2T].
“Hymn to the inconceivable true nature of Reality as it is,
Ground, Dharmadhātu, Buddha-nature, Dharmakaya,
Union of the Two Truths [U2T].”
This section introduces the Buddha’s transcendence of worldly dualities ⇐⇒ through the Union of compassion (Karuṇā) [T1] ⇐⇒ and the wisdom (Prajñā) of emptiness of inherent existence [T2] [U2T] ⇐⇒ highlighting his skillful means (upāya) in teaching illusory phenomena for the benefit of beings [T1] [U2T].
.
.
Verse 1: Union of Compassion [T1] and Wisdom / Emptiness [T2]; [U2T-in-action]
1. O You who are beyond the world!
Obeisance to You [T1-adapted-skillful-means]
versed in the knowledge of the void [T2-wisdom-of-emptiness].
Solely for the benefit of the world
You have long shown untiring compassion [T1-compassion]!
The verse praises the Buddha as one who transcends the world, possessing profound wisdom of emptiness of inherent existence [T2] ⇐⇒ while tirelessly demonstrating compassion [T1] for the world’s benefit.
This Union of compassion and wisdom reflects the Buddha’s realization of the Union of the Two Truths [U2T], where compassion operates conventionally [T1] ⇐⇒ within the understanding that all phenomena lack inherent existence [T2].
The Buddha’s actions are skillful means, adapted to the needs of beings [T1] ⇐⇒ yet grounded in the insight that nothing is ultimately real [T2] ⇐⇒ they are the Union of the Two Truths in action [U2T].
.
.
.
Verse 2: Compassion [T1] with no-being [T2]; [U2T-in-action]
2. You maintain that
apart from the mere skandhas [T1-dependent-on-the-skandhas]
no living being exists [T2-no-being] [⇐⇒ Illusory self / subject],
and yet, great sage, You have exhausted yourself
for the sake of living beings [T1-compassion]!
The Buddha teaches that no inherent self exists [T2] apart from the five skandhas (aggregates: form, feeling, perception, formations, consciousness), which are dependently co-arisen [T1].
Yet, despite this emptiness of a self [T2] ⇐⇒ he exhausts himself compassionately for beings [T1] [U2T].
This paradox highlights the illusory nature of beings, who appear conventionally but lack inherent existence [T2] ⇐⇒ yet are worthy of compassion [T1] as part of the interdependent web of existence [T1] [U2T].
.
.
.
Section Conclusion: Verses 1–2 establish the Buddha’s transcendence through the Union of compassion (Karuṇā) [T1] ⇐⇒ and wisdom (Prajñā) [T2], embodying the Union of the Two Truths [U2T].
The Madhyamaka view emphasizes that all phenomena, including the self and compassionate actions (adapted skillful means), are dependently co-arisen (Pratītyasamutpāda) [T1] ⇐⇒ and empty of inherent existence (śūnyatā) [T2] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ pointing to the Middle Way free from all extremes and middle.
This section sets the foundation for deconstructing dualities / triads / quads…, pointing to the Middle Way where opposites (existence/non-existence, self/no-self) are inseparable, interdependent [T1-opp] ⇐⇒ empty of inherent existence [T2-opp] ⇐⇒ and illusory ⇐⇒ yet conventionally useful for liberation [T1] [U2T-opp].
.
Summary: (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.
.
.
.
.
.
This section explores the illusory nature of the three spheres of composition: (i) the skandhas (5-aggregates / wholes) (ii) composed (action) of (iii) components (parts / elements), emphasizing their interdependence [T1-3S] ⇐⇒ and emptiness of inherent existence [T2-3S] [U2T-3S]; generalizable across various triads (ex. (i) subject / actor, (ii) relation / action, (iii) object / result).
.
.
Verse 3: Not just no-self (subject), but no-dharmas (processes and objects) [U2T] ⇐⇒ All like illusions, ‘there, yet not there’, ‘empty yet relatively functional’
3. You who are a sage!
To the sages You have declared that
(not just the self is illusory, but)
the skandhas [T1] also are comparable to an illusion, a mirage,
a city of gandharvas, and dreams [⇐⇒ Illusory skandhas / objects]!
The Buddha declares that the skandhas (aggregates), conventionally real and relatively functional [T1] ⇐⇒ are illusory, comparable to mirages, dreams, or a city of gandharvas (mythical illusions).
This extends the teaching of no-self to all phenomena, asserting that not only the self but also the aggregates [T1] ⇐⇒ lack inherent existence [T2] [U2T].
The verse highlights the Buddha’s wisdom in revealing the dream-like nature of reality to sages.
.
.
.
Verse 4: Union of the Two Truths about the triad / three spheres of ownership: (i) subject/self, (ii) action/possessing, (iii) object/5-aggregates [U3S / U2T-3S] ⇐⇒ Illusory.
4. [The skandhas] occur due to a cause [T1-interdependence-self-skandhas]
and do not exist in the absence of such [T2-emptiness-self-skandhas]:
Because of this, have You not clearly maintained that?
they are like reflections [Illusory self / subject and skandhas / objects.]
.
[T1-interdependence of owner / self, owning, possession / 5-aggegates,
⇐⇒ T2-emptiness of owner / self, owning, possession / 5-aggegates,
⇐⇒ Illusory owner / self, owning, possession / 5-aggegates.]
The skandhas arise due to causes and conditions and cease without them [T1-3S] ⇐⇒ lacking inherent existence [T2-3S] ⇐⇒ Union of the three spheres [U3S / U2T-3S].
The Buddha likens them to reflections, emphasizing their illusory nature [Illusory].
This applies to the triad (three spheres) of subject / self, action / ownership, and objects / possessions / 5-aggregates, where all are dependently co-arisen, interdependent [T1-3S] ⇐⇒ and empty of inherent existence [T2-3S] ⇐⇒ Union of the Two Truths about the three spheres, one truth implies the other [U2T-3S] ⇐⇒ the three spheres are not inherently existent, not completely non-existent, not both together, not neither [Tetralemma].
.
.
.
Verse 5: The aggregate of form: Union of the Two Truths about the triad / three spheres of composition: (i) invisible-parts/elements, (ii) action/composing, (iii) visible-wholes/forms [U3S / U2T-3S] ⇐⇒ Illusory.
5. The [four great] elements [T1] are imperceptible to the eye,
so how can the 'visible' consist of them?
Speaking thus of form [T1-interdependence-elements-form]
You rejected the belief in form [T2-emptiness-elements-form].
.
[T1-interdependence of parts / elements, composing, wholes / 5-aggregates,
⇐⇒ T2-emptiness of parts / elements, composing, wholes / 5-aggregates,
⇐⇒ Illusory parts / elements, composing, wholes / 5-aggregates.]
The four great elements (earth, water, fire, air) [T1] are imperceptible ⇐⇒ and lack inherent existence [T2] [U2T],
so form, which depends on them [T1] ⇐⇒ cannot be inherently real [T2] [U2T].
The Buddha rejects belief in form as substantial [T2] ⇐⇒ teaching that it is dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ part of the triad of elements, composing, and form [U3S / U2T-3S].
.
.
.
Verse 6: The same for the other four aggregates (feeling, perception, formations, consciousness): ex. Union of the Two Truths about the triad / three spheres of perception: (i) perceiver, (ii) perception, (iii) perceived [U3S] [U2T-3S] ⇐⇒ Illusory.
6. As it does not exist without an object to be felt [T1-interdependence-three-spheres],
feeling is without self [T2-emptiness-three-spheres].
And You maintain that the object of feeling [T1-interdependence-three-spheres]
does not exist by own-being either [T2-emptiness-three-spheres].
.
[T1-interdependence of the three-spheres,
⇐⇒ T2-emptiness of the three-spheres,
⇐⇒ Illusory three-spheres.]
Feeling depends on an object [T1] ⇐⇒ and lacks inherent existence [T2], as does the object itself.
The triad of feeler/perceiver, feeling/perception, and object/perceived is thus dependently co-arisen [T1-3S ] ⇐⇒ and empty of inherent existence [T2-3S] [U2T-3S], with no self-existent components.
The Buddha’s teaching negates inherent reality in emotional experiences, or perception, emphasizing their illusory nature.
.
.
.
Section Conclusion: Verses 3–6 systematically deconstruct the skandhas and their components, revealing their interdependence [T1-3S] ⇐⇒ and emptiness of inherent existence [T2-3S] [U2T-3S] ⇐⇒ as illusions.
Madhyamaka reasoning employs the tetralemma to negate inherent existence, emphasizing the Middle Way where phenomena are neither reified [T2] ⇐⇒ nor denied [T1] [U2T] ⇐⇒ but understood as dream-like.
This section advances the text’s goal of transcending dualistic conceptualizations, particularly the three spheres of any relation / action [T2-3S] ⇐⇒ without rejecting their conventional utility [T1-3S] [U2T-3S].
.
Summary: (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.
.
.
.
.
.
This section examines various triads (e.g., name/naming/object, actor/action/result) to demonstrate their interdependence [T1-3S] ⇐⇒ and emptiness of inherent existence [T2-3S] [U2T-3S] ⇐⇒ using the tetralemma ⇐⇒
to transcend dualistic thinking [T2] ⇐⇒ without rejecting it [T1] [U2T].
-
It is possible to act/perceive/live in accord with reality, with the Middle Way free from all extremes, with the Union of the Two Truths, thus transcending old and new conditioning / karma. Examples:
— Acting conventionally (actions of the body / physical, speech / conceptual, mind / mental) without acting in absolute terms, because of being fully aware of the inconceivable true nature & dynamic of Reality as it is [U2T / Uopp / U3S / UGM / U3K].
— Naming conventionally without naming in absolute terms, …
— Producing conventionally without producing karma / consequences / rebirths / merit or demerit in absolute terms, …
— Perceiving / knowing / experiencing / describing conventionally without perceiving / knowing / experiencing / describing the signs and world in absolute terms, …
— Awareness is the liberating factor.
.
.
Verse 7: Naming [T1] without naming [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of naming [U3S / U2T-3S], with the Union of opposites like naming and not-naming [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation
Union of the Two Truths about the triad / three spheres of name & form: (i) name, (ii) naming, (iii) named / form [U3S / U2T-3S] ⇐⇒ because they cannot be different, identical, both, or neither ⇐⇒ Illusory.
7. If a concept [= name: ming] and its object [= don as the "object" or "named entity"]
were not different, [the word] 'fire' would burn the mouth.
If [they] were different,
there would be no comprehension [of anything].
Thus have You spoken as a speaker of truth.
.
[Tetralemma: The triad name, naming and named cannot be different, identical, both, neither,
⇐⇒ T2-emptiness of name, naming, named,
⇐⇒ T1-interdependence of name, naming, named,
⇐⇒ Illusory name, naming, named.]
Verse 7 examines the process of naming through the triad of subject/name, action/naming, and object/named. The Buddha teaches that the name (e.g., "fire") and the named entity (e.g., the physical fire) are neither identical nor different. If they were identical, saying "fire" would burn the mouth, as the word would be the same as the entity. If they were entirely different, the act of naming would fail to connect the word to its referent, making comprehension impossible. This relational triad — subject (namer or name), action (naming), and object (named) — is dependently co-arisen [T1-3S] ⇐⇒ and empty of inherent existence [T2-3S] [U2T-3S], as no component exists independently. The tetralemma applies: the components are neither different, identical, both, nor neither, revealing their illusory nature. The Buddha, as a "speaker of truth," points to the Middle Way, where language is conventionally functional but ultimately empty.
.
.
Verse 8: Actions of the body, speech and mind [T1] without acting / karma [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of manifesting / acting / teaching [U3S / U2T-3S], with the Union of opposites like action and non-action, movement and stillness, word and silence [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the triad / three spheres of action/karma: (i) agent, (ii) action, (iii) result / karma [U3S / U2T-3S] ⇐⇒ Illusory.
8. That an agent is self-dependent
and [his] action is also You have
[only] expressed conventionally [T1].
Actually You maintain that.
both are established in mutual dependence
.
[T1-interdependence of actor, action, result/experiencer,
⇐⇒ T2-emptiness of actor, action, result/experiencer,
⇐⇒ Illusory actor, action, result/experiencer.]
Conventionally, an agent and action are distinct, but ultimately, they are mutually dependent [T1] and empty of inherent existence [T2] [U2T]. The Buddha teaches that neither agent nor action has inherent existence, forming an illusory triad with the result/experiencer, dependently co-arisen like reflections.
.
.
.
Verse 9: Producing [T1] without producing karma / consequences / rebirths / merit or demerit [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of production of karma [U3S / U2T-3S], with the Union of opposites like production and non-production, producer and experiencer, suffering and happiness, karma and no-karma, merit and demerit [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the triad / three spheres of producing karma / consequences / rebirths: (i) agent, (ii) action, (iii) consequences / karma / experiencer of suffering [U3S / U2T-3S]; and Union of the Two Truths about the opposites: wholesome-action-merit and unwholesome-action-demerit [Uopp / U2T-opp] ⇐⇒ Illusory.
9. [In the ultimate sense]
no agent [of an action] [T1] exists [T2]
and no experiencer [T1] either [T2].
Merit and demerit originate dependently [T1].
You have declared, O Master of words, that
what originates dependently [T1] is unoriginated [T2]!
.
[T1-interdependence of actor, action, result/experiencer,
⇐⇒ T2-emptiness of actor, action, result/experiencer,
⇐⇒ Illusory actor, action, result/experiencer.]
-
[T1-interdependence of opposites like merit & demerit,
⇐⇒ T2-emptiness of opposites like merit & demerit,
⇐⇒ Illusory of opposites like merit & demerit.]
Ultimately, no inherent agent or experiencer exists [T2] ⇐⇒ yet [action /] merit and demerit arise dependently [T1] [U2T].
The Buddha declares that what is dependently co-arisen [T1] ⇐⇒ is unoriginated [T2] [U2T] ⇐⇒ emphasizing the illusory nature of opposites like merit/demerit, which lack inherent existence.
.
.
.
Verse 10: Perceiving / knowing [T1] without perceiving / knowing [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of perception / cognition [U3S / U2T-3S], with the Union of opposites like knowing and not-knowing [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the triad / three spheres of knowledge: (i) knower, (ii) cognition, (iii) known / knowledge [U3S / U2T-3S] ⇐⇒ Illusory.
10. [There is] no object of knowledge unless it is being known (action).
But the knowing consciousness (subject)
does not exist without [its object]!
Thus You have said that
knowledge and the object of knowledge [T1]
do not exist by own-being [T2].
-
[T1-interdependence of actor/perceiver/knower, action/perception/cognition, result/perceived/known,
⇐⇒ T2-emptiness of actor/perceiver/knower, action/perception/cognition, result/perceived/known,
⇐⇒ Illusory actor/perceiver/knower, action/perception/cognition, result/perceived/known.]
Knowledge depends on an object, and consciousness depends on knowledge [T1-3S] ⇐⇒ yet neither has inherent existence [T2-3S] [U2T-3S].
The triad of knower, cognition, and known is thus dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] [U2T] ⇐⇒ like an illusion ⇐⇒ negating inherent reality in cognitive processes.
.
.
.
Verse 11: Perceiving/knowing marks / signs [T1] without perceiving/knowing marks / signs [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of perception / cognition [U3S / U2T-3S], with the Union of opposites like perceiving and not-perceiving, knowing and not-knowing, form and no-form, mark and no-mark, sign and no-sign [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the triad / three spheres of mark / sign: (i) mark, (ii) marking, (iii) marked [U3S / U2T-3S] ⇐⇒ because they cannot be different, identical, both, or neither ⇐⇒ Illusory ⇒ Signlessness.
11. If a mark were different from the marked,
the marked would exist [as such] without the mark!
And you have clearly demonstrated that
if [mark and marked] are conceived of
as not different (nor identical),
neither exists [T2].
-
[Tetralemma: subject/characteristic, action/characterizing, object/characterized
cannot be different, identical, both, neither,
⇐⇒ T2-emptiness of subject/characteristic (mark / sign), action/characterizing, object/characterized,
⇐⇒ T1-interdependence of subject/characteristic (mark / sign), action/characterizing, object/characterized,
⇐⇒ Illusory subject/characteristic (mark / sign), action/characterizing, object/characterized.
⇐⇒ Everything is indescribable, inconceivable, signless,
beyond discrimination / differentiation, causality / production,
form / matter-energy, space and time.]
A mark (characteristic) and the marked (object) are neither different nor identical.
If different, the marked would exist without the mark; if identical, neither exists [T2].
The triad of mark, marking, and marked is dependently co-arisen [T1-3S] ⇐⇒ and empty of inherent existence [T2-3S] [U2T-3S] ⇐⇒ transcending all descriptions via the tetralemma.
.
.
.
Verse 12: Perceiving / knowing / experiencing / describing without perceiving / knowing / experiencing / describing the World – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of perception / cognition / experience [U3S / U2T-3S], with the Union of opposites like perceiving and not-perceiving, knowing and not-knowing, form and no-form, mark and no-mark, sign and no-sign [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
12. With your eye of knowledge ou view as calm this world
that is devoid of [T2] marked (object) and mark (subject) [T1]
and free from the utterances of words (indescribable, inconceivable).
-
[T1-interdependence of mark/sign, marking, marked/signed,
⇐⇒ T2-emptiness of mark/sign, marking, marked/signed,
⇐⇒ Illusory mark/sign, marking, marked/signed.]
The Buddha’s wisdom perceives the world as calm, devoid of marks and marked [T2], and free from conceptual utterances.
This signless reality reflects the interdependence [T1] ⇐⇒ and emptiness of inherent existence of all phenomena [T2] [U2T] ⇐⇒ transcending dualistic descriptions / dualities / triads / concepts [T2] ⇐⇒ without completely rejecting all them [T1] [U2T]. Being able to use them as tools, antidotes, adapted skillful means [T1] ⇐⇒ without becoming slaves to them [T2] [U2T].
.
.
.
Section Conclusion: Verses 7–11 deconstruct conceptual triads, emphasizing their interdependence [T1-3S] ⇐⇒ and emptiness of inherent existence [T2-3S] [U2T-3S] ⇐⇒ through the tetralemma.
The Union of the Three Spheres [U3S] and Union of the Two Truths [U2T] reveal phenomena as illusory ⇐⇒ pointing to the Middle Way where opposites, dualities, triads, quads… (e.g., name/object, agent/action) are transcended [T2] ⇐⇒ without rejecting them [T1] [U2T].
This section advances the text’s goal of liberating the mind from dualistic fabrications, aligning with the non-dual reality of the Union of the Ground and its manifestations [UGM / U2T-GM].
.
Summary: (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.
.
.
.
.
.
This section delves into the emptiness of causality, coming / origination of the effect, and going / cessation of the cause, using the tetralemma to negate inherent existence [T2] ⇐⇒ and reveal the illusory nature of all phenomena, including saṃsāra.
-
It is possible to act/perceive/live in accord with reality, with the Middle Way free from all extremes, with the Union of the Two Truths, thus transcending old and new conditioning / karma. Examples:
— Acting conventionally (actions of the body / physical, speech / conceptual, mind / mental) without acting in absolute terms, because of being fully aware of the inconceivable true nature & dynamic of Reality as it is [U2T / Uopp / U3S / UGM / U3K].
— Arising / originating conventionally without arising / originating in absolute terms, …
– Originating/coming, existing/changing and ceasing/going conventionally
without originating/coming, existing/changing and ceasing/going of composites in absolute terms, …
– Characterizing / marking / signing / defining conventionally without characterizing / marking / signing / defining in absolute terms (with the three marks of composites), …
— Causing conventionally without causing in absolute terms, …
— Continuity between cause and effect conventionally without continuity in absolute terms, …
— Originating/coming, existing/changing and ceasing/going conventionally
without originating/coming, existing/changing and ceasing/going of the world in absolute terms, …
— Awareness is the liberating factor.
.
.
Verse 13: Arising / originating [T1] without arising / originating [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of arising / originating [U3S / U2T-3S], with the Union of opposites like arising and not-arising, causality and non-causality, existing and non-existing, ceasing and non-ceasing [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the triad / three spheres of causality / origination: (i) cause, (ii) causality (self-origination, other-origination, both, or neither), (iii) effect (existent, non-existent, both, or neither) [U3S / U2T-3S] ⇐⇒ because they cannot be different / separate, identical / united / overlapping, both, or neither [Tetralemma] ⇐⇒ Illusory.
13. An existent thing [T1] does not arise [T2],
nor does a non-existent,
nor an existent and non-existent [or neither]:
either from itself, [from something] else, or from both [or neither].
[So] how can it be born [at all] [T2]?
-
[Tetralemma: Nothing (existent, non-existent, both, neither)
can be inherently self-originated, other-originated, both together, or neither,
⇐⇒ T2-emptiness of subject/cause, action/causality, object/effect,
⇐⇒ T1-interdependence of subject/cause, action/causality, object/effect,
⇐⇒ Illusory subject/cause, action/causality, object/effect,
⇐⇒ IIllusory origination/beginning, duration/middle,
cessation/ending for any thing, being, process or cycle,
⇐⇒ Illusory before / past, during / present, after / future.]
Nothing — existent, non-existent, both, or neither — arises inherently from itself, another, both, or neither [T2]. The tetralemma negates all possibilities of inherent origination, affirming that causality is dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] [U2T] ⇐⇒ like an illusion.
.
.
.
Verse 14: Originating/coming, existing/changing and ceasing/going [T1] without originating/coming, existing/changing and ceasing/going [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of origination / cessation [U3S / U2T-3S], with the Union of opposites like coming and going, origination and duration and cessation, originating and non-originating, existing and non-existing, changing and non-changing, ceasing and non-ceasing [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the three marks of composites: (i) origination / beginning / coming-into-existence-of-the-effect, (ii) duration / middle, (iii) cessation / ending / going-into-non-existence-of-the-cause at the junction [U3S / U2T-3S] ⇐⇒ because they cannot be different / separate, identical / united / overlapping, both, or neither [Tetralemma] ⇐⇒ Illusory.
14. It is not reasonable that an existent,
[which must be] linked to duration,
should be destroyed.
[And] how can something non-existent,
like the horns of a horse, be extinguished?
-
[Tetralemma: Nothing (existent, non-existent, both, neither)
can inherently cease / extinguished / be liberated,
⇐⇒ T2-emptiness of composites and non-composite/nirvāṇa,
⇐⇒ T2-interdependence of composites and non-composites/nirvāṇa,
⇐⇒ Illusory composites and non-composites/nirvāṇa,
⇐⇒ Illusory saṃsāra / karmic cycle and nirvāṇa.]
Cessation is illogical for an existent (implying permanence) or non-existent (like horse horns), per the tetralemma: neither existent, non-existent, both, nor neither ceases inherently [T2].
Cessation is dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] [U2T] ⇐⇒ like an illusion.
.
.
.
Verse 15: Characterizing / marking / signing / defining [T1] without characterizing / marking / signing / defining [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of characterization / marking / signing / defining [U3S / U2T-3S], with the Union of opposites like mark and no-mark, sign and no-sign, permanence and impermanence, finite and infinite, dependent and independent, empty and non-empty [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the triad / three spheres of marking: (i) three marks of composites (origination, duration, cessation), (ii) marking, (iii) marked composites [U3S / U2T-3S] ⇐⇒ because they cannot be different / separate, identical / united / overlapping, both, or neither ⇐⇒ Illusory.
15. Destruction is not different from the entity;
nor can it be thought of as something not-different.
If it were different [from the entity to be destroyed,
it] would be permanent.
If it were not-different, it could not occur.
-
[Tetralemma: Characteristic (origination, duration, cessation), characterization and characterized
cannot be different/separate, identical/united, both, or neither,
⇐⇒ T2-emptiness of characteristic (origination, duration, cessation), characterizing, characterized,
⇐⇒ T2-interdependence of characteristic (origination, duration, cessation), characterizing, characterized,
⇐⇒ Illusory characteristic (origination, duration, cessation), characterizing, characterized.]
Destruction is neither different from nor identical to the entity, per the tetralemma: not different, not identical, not both, not neither. If different, the entity would be permanent; if identical, destruction could not occur.
Destruction and entity are dependently co-arisen, interdependent [T1-3S] ⇐⇒ empty of inherent existence [T2-3S] [U2T-3S] ⇐⇒ Illusory.
.
.
.
Verse 16: Characterizing / marking / signing / defining [T1] without characterizing / marking / signing / defining [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of characterization / marking / signing / defining [U3S / U2T-3S], with the Union of opposites like mark and no-mark, sign and no-sign, permanence and impermanence, finite and infinite, dependent and independent, empty and non-empty [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the triad / three spheres of marking: (i) three marks of composites (origination, duration, cessation), (ii) marking, (iii) marked composites [U3S / U2T-3S] ⇐⇒ because they cannot be manifold, unity, both, or neither ⇐⇒ Illusory.
16. Certainly destruction is not reasonable
if the thing is a unity;
certainly destruction is not reasonable
if the thing is manifold.
Destruction is illogical for a unified or manifold entity, per the tetralemma: not unity, not multiplicity, not both, not neither.
Entities and marks lack inherent existence [T2] ⇐⇒ and are dependently co-arisen, interdependent [T1] [U2T] ⇐⇒ negating inherent marks like destruction [T2] ⇐⇒ without completely rejecting it [T1] [U2T].
.
.
.
Verse 17: Causing [T1] without causing [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of causality [U3S / U2T-3S], with the Union of opposites like causing and non-causing, cause and effect [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the triad / three spheres of causality: (i) cause, (ii) causality, (iii) effect [U3S / U2T-3S ⇐⇒ because they cannot be different / separate at the junction, identical / united / simultaneous / overlapping at the junction, both, or neither ⇐⇒ Illusory.
17. First of all, it is not logical that
the effect should arise either from a cause that has been destroyed
or from one that has not [yet] been destroyed.
[Therefore,] You maintain that origination is like a dream [Illusory].
-
[Tetralemma: At the junction, cause and effect cannot be overlapping in time, separate in time, both, or neither,
⇐⇒ T2-emptiness of subject/cause, action/causality, object/effect – and junction,
⇐⇒ T2-interdependence of subject/cause, action/causality, object/effect– and junction,
⇐⇒ Illusory subject/cause, action/causality, object/effect– and junction,
⇐⇒ Illusory junction between cause and effect, between moments of consciousness, between step in the wheel of the 12 links of dependent origination, between rebirths, between saṃsāra and nirvāṇa,
⇐⇒ No thing, being, process or cycle really exist and originate/begin, last, change, evolve, is reborn, or cease / end / is liberated,
⇐⇒ All of those phenomena are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’, merely co-defined, co-labeled, co-imputed, co-imagined by the mind in dependence of its past experiences, conditioning, karma (individual, collective, cosmic).]
The effect cannot arise from a destroyed or non-destroyed cause, per the tetralemma: not overlapping, not separate, not both, not neither.
Cause, causality and effect are dependently co-arisen, interdependent [T1-3S] ⇐⇒ and empty of inherent existence [T2-3S] [U2T-3S] ⇐⇒ like a dream [Illusory] ⇐⇒ negating inherent causality [T2] ⇐⇒ without completely rejecting it [T1] [U2T].
.
.
.
Verse 18: Continuity between cause and effect [T1] without continuity [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of causality [U3S / U2T-3S], with the Union of opposites like continuity and discontinuity [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Illusory junction, cause, causality, effect, and origination, duration, cessation.
18. Neither from the destroyed
nor the non-destroyed seed (cause)
can the sprout (effect) possibly arise.
You have stated that
all arising [T1] is like the arising of an illusion [Illusory].
A sprout cannot arise from a destroyed or non-destroyed seed, so all arising is dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] [U2T] ⇐⇒ like an illusion.
The Buddha’s teaching negates inherent origination, emphasizing phenomena’s dream-like nature.
.
.
.
Verse 19: Originating/coming, existing/changing and ceasing/going [T1] without originating/coming, existing/changing and ceasing/going of the world [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of origination / cessation [U3S / U2T-3S], with the Union of opposites like coming and going, origination and duration and cessation, originating and non-originating, existing and non-existing, changing and non-changing, ceasing and non-ceasing [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
19. Therefore You have fully understood that
this world has arisen due to imagination [T1].
It is unreal [T2],
[and] not having originated
it cannot be destroyed.
The world arises due to imagination [T1] ⇐⇒ but is unreal and unoriginated [T2], neither arising nor ceasing.
The Buddha’s insight reveals phenomena as dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] [U2T] ⇐⇒ like illusions, transcending inherent existence.
.
.
.
Section Conclusion: Verses 12–19 deconstruct causality, origination, and cessation, using the tetralemma to negate inherent existence (without rejecting appearances and relative functionality).
The Union of the Two Truths [U2T] reveals phenomena as dependently co-arisen [T1] and empty of inherent existence [T2] ⇐⇒ illusory ⇐⇒ pointing to the Middle Way where opposites, dualities, triads, quads… (e.g., arising/ceasing, continuity/discontinuity) are transcended [T2] ⇐⇒ without completely rejection them [T1] [U2T].
This section emphasizes the signless, ineffable nature of reality, aligning with the Ground (Dharmadhātu) and its illusory manifestations [UGM / U2T-GM].
.
Summary: (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.
.
.
.
.
.
This section synthesizes the text’s teachings, emphasizing the Middle Way, the illusory nature of saṃsāra and nirvāṇa, and the path to liberation through signlessness and the Union of the Two Truths.
-
It is possible to act/perceive/live in accord with reality, with the Middle Way free from all extremes, with the Union of the Two Truths, thus transcending old and new conditioning / karma. Examples:
— Acting conventionally (actions of the body / physical, speech / conceptual, mind / mental) without acting in absolute terms, because of being fully aware of the inconceivable true nature & dynamic of Reality as it is [U2T / Uopp / U3S / UGM / U3K].
— Continuing / evolving conventionally without continuing / evolving in absolute terms, …
— Producing conventionally without producing bondage / suffering in absolute terms, …
— Appearing / originating conventionally without appearing / originating in absolute terms, …
— Functioning conventionally without functioning in absolute terms, …
— Discriminating / differentiating / classifying conventionally without discriminating / differentiating / classifying in absolute terms, …
— Practicing / learning / teaching conventionally without practicing / learning / teaching in absolute terms, …
— Characterizing / marking / signing / defining conventionally without characterizing / marking / signing / defining in absolute terms, …
— Dedicating conventionally without dedicating in samsara in absolute terms, …
— Awareness is the liberating factor.
.
.
Verse 20: Continuing / evolving [T1] without continuing / evolving in samsāra [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of continuing / evolving [U3S / U2T-3S], with the Union of opposites like continuity and discontinuity [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
There is no inherent continuity or discontinuity in saṃsāra, between cause and effect, between rebirths, or between saṃsāra and nirvāṇa.
20. There is no permanent wandering in saṃsāra;
there is no impermanent wandering in saṃsāra.
You, the best among knowers of truth, have declared
saṃsāra [T1] to be like a dream [Illusory].
Nothing in saṃsāra is permanent / continuous / eternal or impermanent / discontinuous / annihilated (examples of signs / marks).
Everything is dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed [T1] ⇐⇒ and empty of inherent existence, never absolute [T2] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ not existent, not non-existent, not both, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes and middle, with nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path at this point.
The Buddha teaches that saṃsāra (everything in saṃsāra) [T1] ⇐⇒ lacks inherent existence [T2] [U2T] ⇐⇒ illusory ⇐⇒ negating opposite characteristics / marks / signs like continuity and discontinuity between one moment to the next, between rebirths, between saṃsāra and nirvāṇa [Tetralemma].
.
.
.
Verse 21: Producing [T1] without producing [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of production of suffering [U3S / U2T-3S], with the Union of opposites like production and non-production, producer and experiencer, suffering and happiness [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Union of the Two Truths about the triad / three spheres of production of bondage / suffering: (i) cause / producer (self-production, other-production, both, or neither), (ii) causality / production, (iii) effect / consequences / experiencer of suffering [U3S / U2T-3S] ⇐⇒ because producer and experiencer of suffering cannot be different / separate / discontinuous, identical / united / continuous, both, or neither ⇐⇒ Illusory.
21. Dialecticians maintain that suffering is
created by itself, created by another, created by both,
[or created] without a cause;
but You have stated that it arises dependently [T1].
-
[Tetralemma: Suffering cannot be inherently self-originated, other-originated, both together, or neither,
⇐⇒ T2-emptiness of cause/producer, causality/production, effect/product/experiencer-of-suffering,
⇐⇒ T1-interdependence of cause/producer, causality/production, effect/product/suffering,
⇐⇒ Illusory cause/producer, causality/production, effect/product/suffering]
Dialecticians propose suffering arises from itself, another, both, or neither, but the Buddha teaches suffering is dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] [U2T] ⇐⇒ Illusory.
The tetralemma negates inherent causation, affirming suffering’s illusory nature.
.
.
.
Verse 22: Appearing / originating [T1] without appearing / originating [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of dependent origination [U3S / U2T-3S], with the Union of opposites like appearing and non-appearing, dependent origination and emptiness [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
The Buddha’s “lion’s roar” in Mahāyāna’s Middle Way (Madhyamaka) is the inconceivable Union of the Two Truths [U2T]: Everything is empty of inherent existence (śūnyatā) [T2] ⇐⇒ because everything is dependently co-arisen interdependent, co-defined, co-evolving, co-imputed (Pratītyasamutpāda) [T1] ⇐⇒ and vice versa [U2T]. One truth implies the other. This applies to all phenomena, opposites, dualities, triads, quads, etc., even the two truths themselves, even the Ground and its manifestations, even the trikaya [U2T, U2T-opp, U2T-3S, U2T-GM, U2T-3K, U2T-2T].
22. What arises dependently [T1]
is exactly what You regard as śūnyatā [T2].
O, your incomparable lion's roar is that
no independent thing exists [T1]!
-
[T1 - 1st truth: Everything – all phenomena, opposites, dualities, triads, quads… – is dependently co-arisen, interdependent, relative, co-defined, co-evolving, co-imputed by the mind, conventional;
⇐⇒ T2 - 2nd truth: Thus everything is empty of inherent existence, never absolute,
⇐⇒ U2T - Those two aspects / truths are inseparable, interdependent, co-defined; one truth implies the other; they are not different, not identical, not both together, not neither; one is not superior to the other;
⇐⇒ Thus everything is like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory].]
What is dependently co-arisen [T1] ⇐⇒ is necessarily empty of inherent existence [T2] ⇐⇒ and vice versa [U2T], and no independent thing exists. The Buddha’s “lion’s roar” proclaims the Union of the Two Truths [U2T], where dependent origination [T1] ⇐⇒ and emptiness [T2] ⇐⇒ are inseparable [U2T], negating inherent existence.
.
.
.
Verse 23: No absolute / ultimate: Union of the Two Truths about the two truths themselves [U2T-2T]: The two truths – (i) dependent origination ⇐⇒ (ii) and emptiness of inherent existence – are themselves dependently co-arisen [T1-2T] ⇐⇒ themselves empty of inherent existence [T2-2T]. ⇐⇒ They are not different, identical, both, or neither [Tetralemma]. ⇐⇒ One implies the other ⇐⇒ They are themselves like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. Being of the same nature, they are equal; one is not superior to the other one; one cannot exist without the other one. Reality is not dependent origination alone [T1], emptiness alone [T2], both together [2T], or neither [1T]. Reality is beyond those four extreme positions, that could be considered as four consecutive stages on the path, four adapted skillful means, or complementary antidotes, but never as absolute or ultimate.
23. The ambrosial teaching of śūnyatā
aims at abolishing all [inherent] conceptions.
But if someone believes in śūnyatā
(i.e. grasping at emptiness as the ultimate reality)
You [have declared that] he is lost!
-
[T2-2T - Even the two truths – dependent origination [T2] and emptiness of inherent existence [T1] – are empty of inherent existence, never absolute,
⇐⇒ T1-2T - Those two truths are themselves dependently co-arisen, interdependent, relative, co-defined, co-evolving, co-imputed by the mind, conventional,
⇐⇒ U2T-2T - That is the Union of the Two Truths about the two truths themselves,
⇐⇒ Illusory - Those two truths are also like illusions, reflections, mirages, dreams, echos, 'there, yet not there'.
⇐⇒ This applies to anything that might look like the ultimate / absolute reality / Ground / Basis / Source of everything.]
The teaching of emptiness of inherent existence [T2] aims to abolish inherent conceptions, but grasping emptiness as ultimate is misguided. The Two Truths themselves are dependently co-arisen [T1-2T] ⇐⇒ and empty of inherent existence [T2-2T] [U2T-2T] ⇐⇒ illusory.
.
.
.
Verse 24: Functioning [T1] without functioning [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of functioning [U3S / U2T-3S], with the Union of opposites like functioning and non-functioning, active and non-active [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
24. O Protector!
[Since they] are inactive,
dependent [T1], and empty of inherent existence [T2],
dependently co-arisen [T1] like an illusion [Illusory],
You have made it clear that
all phenomena [T1] are without own-being [T2].
(Note: Phenomena are “inactive” in the sense that they do not possess intrinsic agency, causality, or independent power to act or exist on their own. This aligns with the core Madhyamaka principle of emptiness of inherent existence [T2]: all phenomena are empty of inherent existence, meaning they do not act, arise, or cease independently but only through dependent origination [T1]. The term “inactive” is thus a negation of inherent, self-caused activity, emphasizing that any apparent activity (e.g., arising, changing, ceasing) is dependently co-arisen, relative, and illusory. Phenomena appear to act or function conventionally [T1] — like a seed producing a sprout — but ultimately [T2], this activity lacks an inherent, independent essence. It is “like an illusion”, existing only in dependence on causes, conditions, and mental imputation, without autonomous reality.
-
In verse 24, “all phenomena are inactive” means that phenomena lack inherent, independent agency or activity [T2]. Their apparent actions (e.g., arising, functioning, ceasing) are dependently co-arisen [T1], contingent on causes, conditions, and imputation, and thus empty of intrinsic existence. This is not a denial of conventional activity but a negation of its ultimate reality, revealing phenomena as illusory, like reflections. The statement encapsulates the Union of the Two Truths [U2T], pointing to the Middle Way where phenomena’s conventional functionality [T1] and ultimate emptiness of inherent existence [T2] are inseparable, aligning with the text’s goal of transcending dualistic thinking while engaging skillfully with the world. This insight reflects the non-dual reality of the Dharmadhātu, where all activity is dependently co-arisen and empty of inherent existence, yet compassionately manifested for liberation.)
All phenomena are inactive ⇐⇒ dependently co-arisen [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ illusory ⇐⇒ without own-being. The Buddha clarifies their lack of inherent existence, emphasizing the Union of the Two Truths [U2T] and their dream-like nature.
.
.
.
Verse 25: Discriminating / differentiating [T1] without discriminating / differentiating [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of discrimination / differentiation [U3S / U2T-3S], with the Union of opposites like discriminating and non-discriminating [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
In Reality as it is [U2T / Uopp], there is no absolute basis for any discrimination, differentiation, classification. Nothing to accept / seek / do / ass / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path at this particular point. Everything is primordially interconnected, equal, pure, perfect, complete, divine, ‘One’ in the non-dual sense, ex. not many, not one, not both, not neither.
25. You have put forward nothing and denied nothing [Middle Way].
Now as then You are fully aware of Suchness [Reality as it is].
The Buddha neither affirms nor denies anything absolutely, embodying the Middle Way.
His awareness of Suchness (reality as it is) reflects the Union of the Two Truths [U2T], where nothing is accepted or rejected in absolute terms.
.
.
.
Verse 26: Practicing / learning [T1] without practicing / learning [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of practicing / learning [U3S / U2T-3S], with the Union of opposites like practicing and non-practicing, learning and non-learning [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
Transcending [T2] dualistic conceptual thinking without without completely rejecting it [T1] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of thinking / transcending [U3S / U2T-3S], with the Union of opposites like thinking and non-thinking, transcending and non-transcending [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
26. Unless one resorts to the development practiced by the noble ones,
consciousness will certainly never become signless here [in this world].
Consciousness becomes signless only through the noble path, as conventional practices are necessary to transcend signs (without rejecting them).
The Buddha teaches without teaching signlessness [T2], embodying the Middle Way of using marks [T1] ⇐⇒ without attachment [T2] [U2T].
.
.
.
Verse 27: Characterizing / marking / signing / defining [T1] without characterizing / marking / signing / defining [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of characterization / marking / signing / defining [U3S / U2T-3S], with the Union of opposites like mark and no-mark, sign and no-sign, permanence and impermanence, finite and infinite, dependent and independent, empty and non-empty [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
27. You have proclaimed that
there is no liberation unless one resorts to the signless.
Therefore You have demonstrated it comprehensively in the Mahāyāna.
.
(Google: In Buddhism, "signlessness" (also translated as "without mark" or "no-sign") refers to the understanding that things, including ourselves, do not have a fixed or permanent identity or essence. It highlights the transient, ever-changing nature of all phenomena, and the idea that we are constantly being reborn.
Signlessness encourages us to see beyond labels and fixed ideas, recognizing the impermanent nature of all things.
By understanding the lack of inherent self, we can detach from clinging to temporary forms and experiences.
This detachment leads to a sense of freedom and less suffering, as we are no longer caught in the cycle of attachment and aversion.
Signlessness is one of the "Three Doors of Liberation," which also include emptiness and wishlessness.
Meditation practices, such as the concentration on signlessness (animittasamadhi), help cultivate an awareness of the absence of fixed characteristics in phenomena.
Recognizing the impermanence of things in our daily lives, and letting go of attachments to external forms, can bring peace and freedom.
The understanding of signlessness can foster compassion, as we realize that all beings are also in constant flux, and we are all interconnected.
In essence, signlessness encourages us to move beyond clinging to labels and concepts and to see the world as it truly is: a dynamic, ever-changing flow of energy, where nothing has a permanent or inherent identity.)
Liberation requires realizing signlessness, which the Buddha teaches comprehensively in Mahāyāna. Signlessness, one of the three doors of liberation (with emptiness and wishlessness), reflects the absence of fixed identities in dependently co-arisen [T1] ⇐⇒ and empty of inherent existence phenomena [T2] [U2T].
.
.
Verse 28: Dedicating merit [T1] without dedicating [T2] – like illusions, 'there, yet not there', more and more in accord with the true nature of Reality as it is, with the Union of the Two Truths in action [U2T], with the Union of the three spheres of dedication [U3S / U2T-3S], with the Union of opposites like dedication and non-dedication, virtue and non-virtue, merit and no-merit [Uopp], and with the Middle Way free from extremes like acceptation / reification / affirmation and rejection / negation.
28. By the merit which I have obtained by praising You,
a fit vessel of praise, may the entire world become
free from the bondage of signs.
The merit of praising the Buddha is dedicated to freeing the world from signs, yet this dedication is dependently co-arisen [T1] ⇐⇒ and empty of inherent existence [T2] ⇐⇒ illusory. The act is conventional but aligns with the signless, illusory nature of reality [U2T].
.
.
.
Section Conclusion: Verses 20–28 synthesize the text’s teachings, emphasizing the Middle Way through the Union of the Two Truths [U2T] and Union of Opposites [Uopp]. Saṃsāra, suffering, and even emptiness are dependently co-arisen [T1] and empty of inherent existence [T2], illusory, transcended via signlessness and the noble path. The tetralemma negates inherent existence, pointing to the non-dual Ground (Dharmadhātu) and its manifestations [UGM], where liberation is realizing the true nature of saṃsāra as it is.
.
Summary: (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.
“Hymn to Transcending the World”
Nagarjuna’s Lokatitastava is a masterful exposition of Madhyamaka philosophy, systematically deconstructing dualities, triads, and phenomena to reveal their dependent origination (Pratītyasamutpāda) [T1] ⇐⇒ and emptiness of inherent existence (śūnyatā) [T2] ⇐⇒ unified in the Union of the Two Truths [U2T].
The tetralemma negates inherent existence, while the illusory nature of phenomena points to the Middle Way, free from all extremes.
The text transcends [T2] dualistic thinking without rejecting valid useful conventional truths [T1], emphasizing the Union of Opposites [Uopp] and Union of the Three Spheres [U3S].
The Buddha’s teachings, grounded in the non-dual Ground (Dharmadhātu) [G] and its manifestations [M] [UGM], guide beings to liberation through signlessness, realizing saṃsāra and nirvāṇa as illusory and inseparable [Uopp].
This aligns with the Middle Way, where all phenomena are primordially interconnected, equal, pure, perfect, complete, divine, and ‘One’ in a non-dual sense: not many, not one, not both, not neither ⇐⇒ participating in a limitless, centerless karmic cycle.