Middle Way Buddhism Blog: The Heart Sutra (Prajna Paramita Hrdaya Sutra)

Prajnaparamita - Perfection of Wisdom - Mother of all Buddhas
ཨ།

THE HEART SUTRA (The Prajna Paramita Hrdaya Sutra) - 031

Avalokiteshvara Bodhisattva
When practicing deeply the Prajna Paramita
perceives that all five Skandhas are empty
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. That is the inconceivable liberating Truth: The inconceivable Union of the Two Truths about the five aggregates [U2T-5agg]: The 5 aggregates are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

and is saved (freedom) from all suffering and distress.

O Shariputra,
Form (the 5 aggregates / all appearances) [T1] does not differ from emptiness [T2];
Emptiness [T2] does not differ from form (the 5 aggregates / all appearances) [T1].
(Note: In Madhyamaka logic, not different doesn’t mean identical, but not different, not identical, not both together, not neither.
Here it means that the two truths -- form & emptiness -- are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing, in harmony, non-dual, in Union -- in the non-dual sense of those terms.)
--
That which is form is emptiness;
that which is emptiness, form.
(Note: Meaning one truth implies the other; they are inseparable, interdependent, in harmony, in Union)
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the Two Truths about the two truths themselves [U2T-2T]: The two truths themselves are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

O Shariputra,
all Dharmas are marked with emptiness;
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the Two Truths about all dharmas [U2T-all]: All dharmas (in both samsara & nirvana) are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

They do not appear nor disappear,
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the three times [U3T] / Union of the Two Truths about the three stages of becoming / three times [U2T-3T]: The three stages of becoming / three times -- origination / beginning / birth / coming / before / past, duration / changing / abiding / life / lasting / during / present, cessation / ending / death / going / after / future -- are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

are not tainted (impure) nor pure,
Do not increase nor decrease.
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of opposites [Uopp] / Union of the Two Truths about the opposites in any duality / triad / quad / etc. [U2T-opp]: The apparent opposites in any duality / triad / quad / etc. are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

Therefore, in emptiness, no form.
No feelings, no perceptions, no impulses, no consciousness;
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the Two Truths about the five aggregates [U2T-5agg]: The 5 aggregates are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

(i.e. Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]: The three spheres -- subject, relation / action, object -- for any type of relation / action -- are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

No eyes, no ears, no nose, no tongue, no body, no mind;
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the Two Truths about the 6 sense organs / RELATION / ACTION [U2T-3S]: [RELATION / ACTION] the 6 sense organs are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

No color, no sound, no smell, no taste, no touch, no object of mind;
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the Two Truths [U2T] about the 6 sense objects / OBJECT [U2T-3S]: [OBJECT] the 6 sense objects are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

No realm of eyes and so forth until no realm of mind-consciousness.
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the Two Truths [U2T] about the 6 sense consciousnesses / SUBJECT [U2T-3S]: [SUBJECT] the 6 sense consciousnesses are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

No ignorance and also no extinction of it,
and so forth until no old age and death and also no extinction of them;
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the Two Truths about the 12 links of dependent origination [U2T-12links]: The 12 links of dependent origination are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

No suffering, no origination, no stopping, no path;
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the Two Truths about the Four Noble Truths [U2T-4NT: The Four Noble Truths -- suffering, origination of suffering, cessation of suffering, path -- are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

No cognition, also no attainment.
[Note: ‘emptiness’ or 'no' doesn't mean complete non-existence (nihilism / nothingness), but means: ultimately empty of inherent existence [T2] <==> but still conventionally relatively dependently co-arisen / co-appearing and relatively functional [T1], and vice versa; one aspect implies the other (<==>) [U2T].]

(i.e. Union of the Two Truths about the three spheres of causality [U2T-3S-causality: The three spheres of causality -- cause / wisdom, causality / production, effect / fruition / enlightenment -- are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

With nothing to attain
The Bodhisattva depends on Prajna Paramita
and the mind is no hindrance. (i.e. There is no need to shut the mind down, or to reject its fabrications.)
Without any hindrance no fears exist; (i.e. There is nothing to accept / desire, nothing to reject / fear in absolute terms.)
Far apart from every perverted view the Bodhisattva dwells in Nirvana. (i.e. It is freedom from -- not slave to -- all extremes & middle about any duality / triad / quad / etc., freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma (ex. the five aggregates, our body, speech & mind).)

(i.e. Understanding and then directly perceiving / releasing / experiencing abiding in this unique inconceivable liberating Truth, in the true nature of Reality as it is / Suchness / Ground / Basis / Buddha-nature / Genuines-emptiness / Primordial-awareness / Dharmata / Dharmadhatu ... as pointed by concepts like the inconceivable Union of the Two Truths about all dharmas (in both samsara & nirvana) [U2T-all], the inconceivable Union of the three spheres [U3S / U2T-3S], the inconceivable Union of opposites [Uopp / U2T-opp] ... it is freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limitations, freedom from all conditioning / karma (ex. the five aggregates, our body, speech & mind). It is liberation / enlightenment / buddhahood.
This is how we trans mute samsara into nirvana here & now.
This is how we transmute / purify our impure body, speech & mind into the pure body, speech & mind of a Buddha, the inseparable three kayas.
This is how we purify the three spheres -- subject / mind, relation / action, objects / phenomena / world --.
This is how we purify all of our physical, conceptual & mental fabrications (individual, collective, cosmic), all of our conditioning / karma.
-
Ex. It is freedom from the limitations of the four extreme conceptual views of of the duality existence vs. non-existence: 1) inherent existence / realism, 2) complete non-existence / nihilism, 3) both existence & non-existence together / dualism, 4) neither existence nor non-existence / oneness / monism, and there is not fifth.
Ex. It is freedom from the limitations of the extreme conceptual views of the three spheres: 1) reductionism to objects / phenomena-only / material / objectivism / materialism, 2) reductionism to subject / mind-only / awareness-only / subjectivism, 3) reductionism to relation-only / action-only / process-only / relationism / processism, 4) a combination of those, 5) none of those extremes views, and there is no other possibility.
And it is the same freedom from the four+ extremes views related to any duality / triad / quad / etc.
-
Note: ‘freedom from’ doesn’t mean complete ‘rejection / negation / abandon / subtraction / elimination / not-doing’, but simply ‘not being slave to, not being fooled by, not grasping at, not thinking they are existing on their own / independently / objectively / universally / absolutely / inherently’. It is ‘being able to use them’ as simple tools while being fully aware of their true nature & dynamic. That is enough to be free from them.
This is the Middle Way: not accepting in absolute terms, not rejecting in absolute terms, just conventionally / relatively if it helps someone to get closer to the inconceivable liberating Truth / U2T.)

In the three worlds all Buddhas depend on Prajna Paramita
and attain unsurpassed, complete, perfect enlightenment.

(i.e. That is the inconceivable liberating Truth: The inconceivable Union of the Two Truths about all dharmas [U2T-all]: All dharmas (in both samsara & nirvana) are inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / in harmony / non-dual (in the non-dual sense of those terms).
They are like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent <==> thus/because being empty of inherent existence [T2], never fixed / independent / separate / universal / absolute but more like open / free, like illusions, not really existent.
And vice versa; one aspect / truth implies the other (<==>).
Appearing but empty, empty of inherent existence but still dependently co-appearing and relatively functional.
They are not inherently existent, not completely non-existent, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated;
not this, not non-this, not both together, not neither; etc. [tetralemma].
They are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma.)

Therefore know that Prajna Paramita
is the great transcendent mantra,
is the great bright mantra,
is the utmost mantra,
is the supreme mantra,
which is able to relieve all suffering
and is true, not false.

So proclaim the Prajna Paramita mantra,
proclaim the mantra which says:

Gate, Gate, Paragate, Parasamgate! Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate! Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate! Bodhi Svaha!

--
(i.e. Gone, Gone, Gone further, Completely gone! Enlightenment!)
(i.e. Go beyond the four extremes for any duality, one by one then all together! Reach Buddhahood!)

RÉSUMÉ of the message of the Heart Sutra:

1) To reach enlightenment / Buddhahood, one absolutely needs to realise the genuine-emptiness of all dharmas of both samsara and nirvana, without any exception at all -- not just the no-self. That includes all elements composing the body, speech and mind; all physical, conceptual and mental fabrications / composites and non-composites; all subjects, relations / actions and objects; all causes, causality / production and effects; even samsara and the possibility of nirvana. That includes all the elements and theories included in the traditional Buddhist Abhidhamma: ex. the Four Noble Truths, the 12 links of dependent origination, the theories of perception and acquisition of karma, the theories of rebirth. And that includes emptiness itself. All of this is explained in much more detail in the longer texts of the Prajnaparamita Sutra.
2) But that emptiness is not complete non-existence / nothingness. The realisation of emptiness doesn’t mean to completely reject / negate / abandon the body speech and mind, and all the Buddhist theories / views, methods / adapted skillful means and goals. It just means to not grasp at them as if existing inherently / independently / separately / universally / absolutely; to be able to use them without becoming slaves to them, without reifying them and creating dogma. Emptiness doesn’t deny conventional truths / appearances; it is in perfect harmony with them.
3) The Heart Sutra is part of the Mahayana, the Middle Way free from all extremes & middle: where there is nothing to accept / affirm / seek / do / perceive in absolute terms, nothing to reject / negate / abandon / not-do / not-perceive in absolute terms, just conventionally / relatively / intersubjectively, if it helps someone to get closer and closer to a direct realisation of the true nature of Reality.
4) So emptiness has to be understood in a larger context where conventional relative appearances and emptiness are in harmony, non-dual in the non-dual sense of this term: They are not different / two, but still not identical / one, not both together, not neither. It is the Union of those two aspects or truths that gives meaning and energy to everything. That is expressed by the concept-pointer of the Union of the Two Truths [U2T].
5) The Heart Sutra is further resumed by its compact mantra which expresses the ideal of the Mahayana or Middle Way: freedom from all extremes & middle, freedom from the four extremes of existence / realism, non-existence / nihilism, both existence and non-existence together / dualism, and neither existence not non-existence / monism.
6) So, to reach enlightenment / Buddhahood, one absolutely needs to go beyond the four extremes :

go beyond causal existence / dependent origination (1st truth only / T1-only),
go beyond mere emptiness (2nd truth only / T2-only),
go beyond the two of them together (the two truths as two separate things / 2T), and
go beyond rejecting both for a transcendent reality (the two truths as identical / one / 1T).

This clears the way for a spontaneous direct realisation of the true nature of Reality / Awareness [U2T], of the inseparable three worlds [U3S] -- subject, relation / action, object --, of the inseparable three kaya / Trikaya [U3K].

COMMENTARY:

Note: in this Sutra "𝙣𝙤" means "𝗻𝗼 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁𝗹𝘆 𝗲𝘅𝗶𝘀𝘁𝗶𝗻𝗴";

it does not mean "completely no", or "complete absence of".

In the sense that forms ... (all appearances / dharmas) are

not inherently existing / real,
not completely non-existing / non-real,
not both existing and non-existing together,
not neither existing nor non-existing.

That is 𝘁𝗵𝗲 𝗠𝗶𝗱𝗱𝗹𝗲 𝗪𝗮𝘆 𝗳𝗿𝗲𝗲 𝗼𝗳 𝗮𝗹𝗹 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀 & 𝗺𝗶𝗱𝗱𝗹𝗲: extremes like

existence / realism,
non-existence / nihilism,
both together / dualism,
neither / monism / radical oneness.

And the mantra "𝙂𝙖𝙩𝙚, 𝙜𝙖𝙩𝙚, 𝙥𝙖𝙧𝙖𝙜𝙖𝙩𝙚, 𝙥𝙖𝙧𝙖𝙨𝙖𝙢𝙜𝙖𝙩𝙚, 𝙗𝙤𝙙𝙝𝙞 𝙨𝙤𝙝𝙖" means exactly that:

To reach Buddhahood, one needs to "𝗴𝗼 𝗯𝗲𝘆𝗼𝗻𝗱 𝘁𝗵𝗼𝘀𝗲 𝗳𝗼𝘂𝗿 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀 one by one, then all together".

Also, "𝙁𝙤𝙧𝙢 𝙙𝙤𝙚𝙨 𝙣𝙤𝙩 𝙙𝙞𝙛𝙛𝙚𝙧 𝙛𝙧𝙤𝙢 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨, 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝙙𝙤𝙚𝙨 𝙣𝙤𝙩 𝙙𝙞𝙛𝙛𝙚𝙧 𝙛𝙧𝙤𝙢 𝙛𝙤𝙧𝙢 ..."

means that the two truths --

1st truth: conventionally dependently co-arisen relatively functional impermanent appearances; and
2nd truth: emptiness of inherent existence;

the relative / conventional; and
the absolute; --

are

not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not tainted (impure), not pure, not both together, not neither;
not existent, not non-existent, not both together, not neither;
not permanent, not impermanent, not both together, not neither;
not this, not non-this, not both together, not neither ...

So, "not different" does not mean "identical".

It means form appears but is empty; empty it still appears and is relatively functional.

One aspect implies the other (<==>).

So it is about the inseparability / interdependence / co-definition / co-relativity / co-dependence / co-emergence / co-evolution / co-cessation / co-transcendence / harmony / equality / non-duality / oneness / 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 -- in the non-dual sense of those terms: ex. not two / different, not one / identical, not both together, not neither.

So: There is no dharmas, no 5 aggregates, no 18 dhatus, no body speech & mind, no subject object & action, no 12 links of dependent origination, no origination duration & cessation, no Four Noble Truths, no samsara & nirvana, no ground, no path, no fruition / enlightenment, no 1st truth / dependent origination, no 2nd truth / emptiness, no two truths together, no neither, no Union of the Two truths ... And that is not "nothingness", but total freedom & bliss.

Appearances / dharmas & emptiness, or the relative & absolute, or the two truths, are themselves like a Union of being conventionally dependently co-arisen relatively functional appearances / tools <==> and thus being both empty of inherent existence, and vice versa. Appearing but empty, empty but appearing. One aspect implies the other (<==>).

The two truths are on equal footing. One truth is not more important than the other truth.

Emptiness is not more fundamental than form ... / appearances / relative functionality.

One cannot be reduced to the other.

One is not the basis / ground for the other(s).

The ultimate "ground" is the inconceivable Union of the Two Truths, the Trikaya,

the infinite free energy of the Clear Light of the Void.

So it is not about

accepting one side / truth (ex. absolute / emptiness) and rejecting the other side / truth (ex. relative / appearances / dharmas / karma -- nihilism),
not vice versa (naïve realism),
not about accepting both sides together (ex. the two truths together -- dualism),
not about rejecting both (ex. neither of the two truths -- monism).

It is about 𝘁𝗵𝗲 𝗠𝗶𝗱𝗱𝗹𝗲 𝗪𝗮𝘆 𝗳𝗿𝗲𝗲 𝗼𝗳 𝗮𝗹𝗹 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀 & 𝗺𝗶𝗱𝗱𝗹𝗲: nothing to accept / affirm / seek / do / perceive in absolute terms, nothing to reject / negate / abandon / not-do / not-perceive in absolute terms; just conventionally / relatively / inter-subjectively if it helps someone to get closer to the truth.

The true meaning of this "Union" is indescriptible, inconceivable for our flawed conditioned conceptual dualistic mental(s); it has to be spontaneously directly perceived / realised. It is beyond all description / conceptualisation, causality / production, form / matter-energy, space & time.

QUOTES

"Dharma is the Truth that surpasses relative truth and ultimate truth;
yet enjoys the abundance of relative truth and ultimate truth."

-- DZONGSAR JAMYANG KHYENTSE RINPOCHE

(i.e. This TRUTH / REALITY is:

not relative truth / dependent origination only,
not absolute truth / mere emptiness only,
not both together,
not neither.

It is called the inconceivable 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀: their inseparability, interdependence, co-dependence, harmony …
That is the Ground, the infinite energy source of everything in both samsara & nirvana.
That is the only thing that is self-arising, unborn, permanent, unchanging, uncontrived ... the true nature of anything and everything.)

===========================

Emptiness and non-existence ~ 14th Dalai Lama

The doctrines of emptiness and selflessness (no-self) do not imply the non-existence of things (nothingness). Things do exist. When we say that all phenomena are void of self-existence, it does not mean that we are advocating non-existence, that we are repudiating that things exist. Then what is it we are negating? We are negating, or denying, that anything exists from its own side without depending on other things. Hence, it is because things depend for their existence upon other causes and conditions that they are said to lack independent self-existence (emptiness of inherent existence).

-- 14th Dalai Lama
from the book Answers: Discussions With Western Buddhists
https://quotes.justdharma.com/emptiness-and-non-existence/

===========================

Functionality and emptiness ~ 14th Dalai Lama

Nagarjuna said that for a system where emptiness is possible, it is also possible to have functionality,
and since functionality is possible, emptiness is also possible.

So when we talk about nature, the ultimate nature is emptiness. What is meant by emptiness, or shunyata? It is not the emptiness of existence (complete non-existence / nihilism) but rather the emptiness of true or independent existence (emptiness of inherent existence -- 2nd truth), which means that things exist by dependence upon other factors (conventional relative existence & functionality -- 1st truth).

-- 14th Dalai Lama
https://quotes.justdharma.com/functionality-and-emptiness-dalai-lama/

===========================

”Form is emptiness; emptiness also is form.

Emptiness is no other than form,

Form is no other than emptiness.”

--The Buddha, Heart Sutra

These two assertions are safeguards against falling into either of the two extremes of samsara or nirvana.

Since sentient beings desire the enjoyments of form, they have fallen into samsara. To prevent them from falling into samsara, they have to be freed from their attachment to the enjoyments of form. However, someone who desires emptiness instead of form would fall into the other extreme of nirvana.

An analogy is a blind person walking along a narrow path with a forbidden place on one side and a precipice on the other. If someone were to shout a warning, “Watch out to the left!” they would veer to the right and fall over the edge on the left side, and the same would be true for the other side. The only safe path is to keep to the middle.

-- HH The Gyalwang Karmapa
From the teachings on the Heart Sutra, August 2016 – Gurgaon, Haryana, India

===========================

Free from the extreme of existence and that of non-existence ~ Dilgo Khyentse Rinpoche

This EMPTY nature, the lack of intrinsic existence in phenomena, does not imply a blank naught in which there is nothing at all, as we find in the view of the nihilists. According to relative truth, all phenomena arise as a result of the INTERDEPENDENT conjunction of causes and conditions. This enables us to explain not only how samsara is formed but also it is possible to progress toward nirvana. There is no contradiction (harmony) between the absolute nature (2nd truth -- emptiness of inherent existence) and its INFINITE DISPLAY (1st truth -- conventionally dependently co-arisen relatively functional impermanent appearances) and, because of this, one is free from [the four extremes of] the extreme of existence, and that of non-existence(, and that of both existence and non-existence together, and that of neither existence nor non-existence (tetralemma)).

-- Dilgo Khyentse Rinpoche
https://quotes.justdharma.com/free-from-the-extreme-of-existence-and-that-of-nonexistence-dilgo-khyentse-rinpoche/

===========================

The profound absence of objectification ~ Nagarjuna

Those whose mind has transcended

Existence and non-existence (and the other two extremes) and abides no more [in them],

They’ve realized the meaning of conditioned existence,

The profound absence of objectification [reification].
(tetralemma: The Middle Way beyond all conceptual proliferations, beyond all extremes & middle)

-- Nagarjuna
Sixty Stanzas of Reasoning, Verse 1
https://quotes.justdharma.com/the-profound-absence-of-objectification-nagarjuna/

===========================

Everything is dependently arising ~ 17th Karmapa

When we talk about emptiness, it has to be based on an understanding of the relativity of all things. Looking at ‘the reflection of the moon on water’, we can see that there is nothing there. Even that is dependently arisen, dependent on the existence of the moon and the water, on the ability of water to reflect. All of these things must come together to enable us to see the reflection of the moon on the water. That is emptiness. Emptiness and interdependence are inseparable. (Union of the Two Truths: Union of conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence. One aspect implies the other (<==>).)

Everything is dependently arising; nothing exists on its own. ==> Therefore, the nature of everything is emptiness.
And because everything is emptiness ==> and everything is interdependent, then everything is possible.

-- 17th Karmapa
https://quotes.justdharma.com/everything-is-dependently-arising/

===========================

The union of appearances and emptiness ~ Shechen Rabjam Rinpoche

Ultimate reality cannot be apprehended by concepts (tetralemma; beyond all conceptual elaborations; beyond all extremes & middle). We can, however, in an experiential way that transcends the ordinary conceptual mind, achieve a genuine [direct] understanding of reality as being the Union of appearances and emptiness. (Union of the Two Truths: Union of conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence. One aspect implies the other (<==>).)

-- Shechen Rabjam Rinpoche
https://quotes.justdharma.com/the-union-of-appearances-and-emptiness-shechen-rabjam-rinpoche/

===========================

Emptiness and dependent origination ~ 3rd Jamgon Kongtrul Rinpoche

Mind is by its very nature empty, yet appearances arise from it without obstruction. Out of the unobstructed emptiness of mind the whole range of appearances can manifest without limit. On a relative level, phenomena manifest through dependent origination; this is inseparable from the emptiness of mind, which is the ultimate level. (Union of the Two Truths: Union of conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence. One aspect implies the other (<==>).)

Freedom from [all] extremes [and middle] is realizing that emptiness and dependent origination are one (in Union; not two, not one, not both together, not neither) and do not contradict each other (in harmony). Confusion lies neither in the appearance of things, nor in the fact that they are manifested by mind, but in one’s own misunderstanding of the emptiness and luminosity of mind. (Union of the Two Truths about Mind: Union luminosity / clear light / clarity / cognizance / functionality / capacity of knowing <==> emptiness of inherent existence of Mind.)

-- 3rd Jamgon Kongtrul Rinpoche
from the book Cloudless Sky
https://quotes.justdharma.com/emptiness-and-dependent-origination/

===========================

Sutta Pitaka SN 12.48: Lokayatika Sutta — The Cosmologist

Staying at Savatthi. Then a brahman cosmologist went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One (Buddha),

[QUESTION:] "Now, then, Master Gotama (the Buddha), does everything exist?"

[ANSWER: THERE ARE FOUR EXTREMES about this duality, using the tetralemma: existence, non-existence, both together, neither:]

"'Everything EXISTS' is the senior form of cosmology, brahman."
'Everything DOES NOT EXIST' is the second form of cosmology, Brahmin.
'Everything is a MANYNESS (BOTH TOGETHER)' is the fourth form of cosmology, Brahmin.
'Everything is a ONENESS (NEITHER)' is the third form of cosmology, Brahmin.

[THE MIDDLE WAY:] Avoiding these two extremes, (existence vs. non-existence) the Tathagata (Buddha) teaches the Dharma (to the Sangha) via the Middle [Way]: ...

[TAKING REFUGE IN THE THREE GEMS:]

"Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear.

I go to Master Gotama (the Buddha) for refuge, to the Dhamma, and to the Sangha of monks.

May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life."

===========================

Mūlamadhyamakakārikā 25.1-16. [nirvana]

NIRVANA is not an existing thing (1) …
not a non-existing thing (2) …
not both an existent and a non-existent thing (3) …
not neither an existent thing nor a non-existent thing (4) ...

===========================

Mūlamadhyamakakārikā 22.11. (emptiness)

One may not say that there is "EMPTINESS" (sunya) (non-existence - 2)
nor that there is non-emptiness . (existence - 1)"
Nor that both [3 - exist simultaneously],
nor that neither (4) exists;

the purpose for saying ["emptiness"] is for the purpose of conveying knowledge (just another conventional truth, antidote, adapted skillful means).

===========================

Non-dual Wisdom ~ Dzongsar Khyentse Rinpoche

The essence of all of the Buddha’s teachings is emptiness, or interdependent arising (the Union of those two aspects). Nothing arises, dwells, or ceases independently. Therefore, there’s nothing permanent. There is no truly existing self. Everything that we think exists, or does not exist, or both or neither — all these things are fabrications of our mind. We fabricate them and then we become attached to our fabrications. But we don’t realize they are our own fabrications. We think they are real, but basically, every single conception or clinging that we have is some kind of fanatical process. The Mahayana sutras teach emptiness, or shunyata, to lead us beyond all these extremes and fabrications.

When we talk about emptiness, something beyond fabrication, we immediately think of a state of being that has no function, like a couch potato or piece of stone, but that is absolutely not correct. It is not merely a negation, elimination, or denial (nihilism / nothingness). It is not like the exhaustion of a fire or the evaporation of water. It is full of function, and we call this function buddha activity, which is one aspect of buddha-nature. This buddha-nature has an aspect of uninterrupted wisdom. This is the difficulty, because as soon as we talk about wisdom, we think in terms of cognition and the senses and their sense objects. We are curious about how a buddha perceives things. But although buddha-nature is seemingly a cognizer (1st truth), it has no object, and therefore it cannot be a subject (2nd truth). Furthermore, it’s not inanimate, nor is it animate, in the sense of mind. This is why the Uttaratantra Shastra is really complementary to the Mahasandhi (Dzogchen) teachings, which always say that mind and wisdom are separate — the dualistic mind of subject and object is separate from the non-dual wisdom, which is not other than buddha-nature.

(i.e. Union of the Two Truths. Union Buddha-nature <==> Emptiness. Union luminosity / clear light / clarity / cognizance / functionality / capacity of knowing <==> emptiness of inherent existence of Mind.)

-- Dzongsar Khyentse Rinpoche
https://quotes.justdharma.com/nondual-wisdom-dzongsar-khyentse-rinpoche/

===========================

The indivisibility of the two truths ~ Patrul Rinpoche

Ultimately we need to realize the indivisibility (Union) of the Two Truths, but claiming that the relative refers to existence, while on the absolute level things do not exist, will never qualify as the view of the middle way. When we realize the one genuine nature of the correct relative, the two truths will merge inseparably, beyond the conceptual extremes of existing, not existing(, both, neither), permanence and nothingness(, both, neither) (beyond all conceptual proliferations; beyond all extremes & middle about any dualistic concept; tetralemma). As it says in the Mother Prajnaparamita:

‘The real nature of the relative is the real nature of the absolute.’

-- Patrul Rinpoche
https://quotes.justdharma.com/the-indivisibility-of-the-two-truths/

===========================

Immune to any extreme view ~ Lama Tsongkhapa

When you know that appearances dispel the extreme of existence,

While the extreme of nothingness (non-existence) is eliminated by emptiness,

And you also come to know how emptiness arises as cause and effect,

(Union of the Two Truths: Union of conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence. One aspect implies the other (<==>).)

Then you will be immune to any view entailing clinging to extremes.

(ex. Tetralemma. Freedom from all conceptual proliferations, freedom from all extremes & middle.

Extremes like: existence / realism, non-existence / nihilism, both together / dualism, neither / monism.)

-- Lama Tsongkhapa
Three Principal Aspects of the Path
https://quotes.justdharma.com/immune-to-any-extreme-view-lama-tsongkhapa/

===========================

Four extremes -- RigpaWiki

Four extremes

existence
non-existence
both existence and non-existence
neither existence nor non-existence

Example of this logic is for example in Nagarjuna's Mulamadhyamakakarika, verse 55:

Everything is real and is not real,

Both real and not real,

Neither real nor not real.

This is Lord Buddha’s teaching.

https://www.rigpawiki.org/index.php?title=Four_extremes

===========================

From Jamgon Mipam - His Life His Teaching, by Douglas Duckworth

[Gradually realising the true meaning of Genuine Emptiness / Buddha-nature / Suchness,
free from all extremes & middle, using the tetralemma:]

“This selection shows Mipam’s explanation of “THE FOUR STAGES OF THE DAWNING OF THE MIDDLE WAY.” It is taken from his overview of Longchenpa’s commentary on the Secret Essence Tantra, and nearly the same words can also be found in his commentary on the Ornament of the Middle Way. This illustrates the importance of this Middle Way view in the contexts of both sutra and tantra. Through a fourfold scheme, he outlines a process for those who progressively engage in the meaning of non-conceptuality through the stages of empty, unity, freedom from constructs, and equality. Beginning with the object of negation, true existence, each of the stages probes deeper into the meaning of emptiness and the Middle Way. The process culminates with equality [Union ...], free from all concepts and dualities, which is beyond all distinctions between sentient beings and buddhas, nirvana and samsara (or any other dichotomy or group of opposites [Uopp]). … Through becoming familiar with such a freedom of constructs again and again, all aspects of dualistic phenomena, in which one sets apart particular objects and their distinctive suchness, are purified. Through bringing forth an exceptional certainty in the nature of all phenomena as equality [Union ...], one reaches completion.”

These four stages -- empty, UNITY/UNION, freedom from constructs, and equality -- counteract respectively the four extremes (the “tetralemma”) of existence, non-existence, both, and neither.

1) The first stage, empty, negates [refutes] the first extreme of “existence”.
This is the most dominant extreme, because we are habituated to conceive things (our self, our things, the world) as truly real. By seeing these as empty, we come to recognise that they do not really exist the way we conceive them to be.
.
2) The second stage, UNITY/UNION, counteracts [refutes] the second extreme of “non-existence”.
After negating [transcending] the extreme of existence, if we hold on to that absence -- a mere lack of true existence -- we are still in the grips of conceptual constructs, because this absence is wholly dependent on its binary counterpart of true existence. If existence were truly something to be negated, its negation as non-existent would be real too. However, since nothing has ever been truly existent, non-existence cannot be real either. This is the reason why even the negation of existence cannot be affirmed. As is the case with the death of a man who was never born, without existence, non-existence cannot be real either.
.
3) The third stage, freedom from constructs, counteracts [refutes] the third and supposedly more subtle extreme of “both existence and non-existence”.
We might think that since reality is not truly “existent” and not truly “non-existent”, then perhaps it is ”both existent and non-existent together”. However, to both truly exist and truly not exist is a contradiction. Being and non-being, real and unreal, are mutually exclusive; we can only speak meaningfully of one or the other. Of course, we could say that things ultimately do not exist, while conventionally they do, but this is introducing a dichotomy of TWO TRUTHS. Here, we are talking about one truth, how things really are, as the ultimate or true nature of things. In “the way things are in reality, which are ultimate, the way that reality appears to a sublime being’s perception", nothing is both existent and non-existent. …
.
4) The fourth and last stage, equality, counteracts [refutes] what is said to be the most subtle of the four extremes, that of “neither existence nor non-existence”.
Since things do not really “both exist and not exist”, we might think they ”neither exist nor not exist”. However, this is still bound up within the premises of our conceptual categories. This stage takes us a step further, in a similar way as the move from the first stage to the second (because things do not really exist does not mean they must really be non-existent either): just because things do not ”both exist and not exist” does not mean that they must necessarily “neither exist nor not exist”. This may sound like a contradiction, but it need not be so. The dichotomy of existence and non-existence, the law of non-contradiction, and the excluded middle are products of thought. (the same for any group of opposites: dualities, triads, quads, etc.) They form the framework of our conceptual constructions. Yet even if consistent thought and language must follow these laws, our experience doesn’t need to because it is not necessarily confined to our conceptual structures. By first recognising this experience beyond concepts and becoming accustomed to it, we come to directly experience equality [U2T, U3W, Uopp, Middle Way, Tetralemma]. To know equality [Union ...] is to experience the one taste of all things, where there is no separate self [U3W] or other in samsara or nirvana. [Uopp]

https://www.amazon.ca/-/fr/Jamgon-Mipam-ebook/dp/B00ATMWJYY

===========================

With dualistic thinking, we either accept ‘non-existence’ as correct or, due to habitual thought patterns, believe ‘existence’ to be right. Actually both ‘emptiness’ and ‘non-emptiness’, both ‘existence’ and ‘non-existence’; although they appear to exist, are ultimately devoid of any intrinsic nature. Those who disagree may claim, “No, that’s not true. ‘The real’ exists; ‘the fake’ doesn’t exist.” However, this is like two people in a dream, in which one is ‘real’, and the other ‘fake’; in reality, neither of them truly exists.

-- Khenpo Sodargye

https://www.facebook.com/Sodargye/posts/3733760336644307

(i.e. It is never about accepting 'this' while rejecting 'that'. That is dualistic thinking. It is about the Middle Way free of all extremes & middle about any duality. There is no exception, nothing to grasp as the inherent / universal / absolute truth or basis or ground. Even dependent origination and emptiness are dependently co-arisen and empty of inherent existence. Even the Ground, the True Mind, Buddha-nature, or whatever we might want to call it. It is not something, not nothingness.)

===========================

Unlimited potential ~ Mingyur Rinpoche

When Buddhist talk about emptiness, we don’t mean nothingness, but rather an unlimited potential for anything to appear, change, or disappear.

– Mingyur Rinpoche

from the book "The Joy of Living: Unlocking the Secret and Science of Happiness"

https://quotes.justdharma.com/unlimited-potential-mingyur-rinpoche/

===========================

Following the view ~ Dilgo Khyentse Rinpoche

We know that smoke indicates the presence of fire but is not the fire itself; nevertheless, by following the smoke we can find the fire. Likewise, it is important to understand that the view of voidness is not the same as the actual experience of voidness; but by following the view and becoming familiar with it, we will arrive at the actual realization of voidness itself, free from any concepts or theories.

– Dilgo Khyentse Rinpoche

from the book "The Heart Treasure of the Enlightened Ones"

https://quotes.justdharma.com/following-the-view-dilgo-khyentse-rinpoche/

===========================

Madhyamaka Résumés

[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]

(i.e. Version 2022-01-02: Union of the Two Truths about all dharmas [U2T]:
The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
All dharmas are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
– the inconceivable Union of the Two Truths about all dharmas [U2T],
– the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
– the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about all dharmas,
– the tetralemma about all dharmas,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen (interdependent) / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

[02. If we put apparent opposites like ‘opposite-1, opposite-2 ...’ into the Madhyamaka Machine we get: the Union of opposites [Uopp] // the Union of the Two Truths about opposites in general [U2T-opp].]

(i.e. Version 2022-01-02 - Union of apparent opposite like 'opposite-1, opposite-2 ...' [Uopp]:
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uopp: APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'opposite-1, opposite-2 ...' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-opp: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'OPPOSITE-1, OPPOSITE-2 ...':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'opposite-1, opposite-2 ...' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'opposite-1, opposite-2 ...' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'opposite-1, opposite-2 ...') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'opposite-1, opposite-2 ...' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'opposite-1, opposite-2 ...' [U2T-opp],
– the inconceivable Union of the three spheres about apparent opposites like 'opposite-1, opposite-2 ...' [U3S / U2T-3S-opp],
– the inconceivable Union of opposites about apparent opposites like 'opposite-1, opposite-2 ...' [Non-duality / Oneness / Uopp / U2T-opp],
– the inconceivable Middle Way about apparent opposites like 'opposite-1, opposite-2 ...',
– the tetralemma about apparent opposites like 'opposite-1, opposite-2 ...',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'opposite-1, opposite-2 ...' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen (interdependent) / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

[03. If we put apparent opposites like ‘the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get: the Union of the three spheres [U3S] // the Union of the Two Truths about the three spheres [U2T-3S].]

(i.e. Version 2022-01-02 - Union of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S]:
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U3S: APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- EX. SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U2T-3S],
– the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S-3S],
– the inconceivable Union of opposites about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp-3S],
– the inconceivable Middle Way about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– the tetralemma about apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen (interdependent) / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

[04. If we put apparent opposites like ‘the two truths -- dependent origination / relative functionality and emptiness of inherent existence --’ into the Madhyamaka Machine we get: the Union of the Two Truths about the two truths themselves [U2T-2T].]

(i.e. Version 2022-01-02 - Union of apparent opposites like ‘the two truths’ -- dependent origination & relative functionality and emptiness of inherent existence -- [U2T-2T]:
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U2T-2T: APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE -- ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-2T: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE ‘THE TWO TRUTHS’ -- DEPENDENT ORIGINATION / RELATIVE FUNCTIONALITY AND EMPTINESS OF INHERENT EXISTENCE --:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So the two truths -- dependent origination / relative functionality and emptiness of inherent existence -- are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
Apparent opposites like ‘the two truths’ themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U2T-2T],
– the inconceivable Union of the three spheres about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [U3S / U2T-3S-2T],
– the inconceivable Union of opposites about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- [Non-duality / Oneness / Uopp / U2T-opp-2T],
– the inconceivable Middle Way about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– the tetralemma about apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence --,
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like ‘the two truths’ -- dependent origination / relative functionality and emptiness of inherent existence -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen (interdependent) / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

[07. If we put apparent opposites like ‘the three spheres of causality -- subject / cause, relation / action / causality, object / effect --’ into the Madhyamaka Machine we get: the Union of the three spheres of causality [U3S] // the Union of the Two Truths about the three spheres of causality [U2T-3S].]

(i.e. Version 2022-01-02 - Union of apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' [U3S]:
The true nature & dynamic of apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U3S: APPARENT OPPOSITES LIKE 'THE THREE SPHERES OF CAUSALITY -- SUBJECT / cause, relation / action / causality, object / effect --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES OF CAUSALITY -- SUBJECT / CAUSE, RELATION / ACTION / CAUSALITY, OBJECT / EFFECT --':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' [U2T-3S],
– the inconceivable Union of the three spheres about apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' [U3S / U2T-3S-3S],
– the inconceivable Union of opposites about apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' [Non-duality / Oneness / Uopp / U2T-opp-3S],
– the inconceivable Middle Way about apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --',
– the tetralemma about apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres of causality -- subject / cause, relation / action / causality, object / effect --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen (interdependent) / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v) subject-only / mind-only / idealism / subjectivism,
vi) object-only / naïve realism / objectivism,
vii) relation-only / process-only / action-only / relationism / processism,
viii) two or three of them together / pluralism,
ix) none to them / monism.
-
For the latest version of this box see:
Madhyamaka Machine - Blog Post #158
https://www.gilehtblog.com/2021/11/madhyamaka-machine.html)

[13. If we put apparent opposites like ‘the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --’ into the Madhyamaka Machine we get: the Union of the three stages of becoming [Uopp] // the Union of the Two Truths about the three stages of becoming [U2T-3T].]

(i.e. Version 2022-01-02 - Union of apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' [U3T]:
The true nature & dynamic of apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U3T: APPARENT OPPOSITES LIKE 'THE THREE STAGES OF BECOMING -- I. ORIGINATION / BEGINNING / BIRTH / BEFORE / PAST, II. DURATION / MIDDLE / LIFE / CHANGE / DURING / PRESENT, III. CESSATION / ENDING / DEATH / AFTER / FUTURE --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-empty-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3T: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE STAGES OF BECOMING -- I. ORIGINATION / BEGINNING / BIRTH / BEFORE / PAST, II. DURATION / MIDDLE / LIFE / CHANGE / DURING / PRESENT, III. CESSATION / ENDING / DEATH / AFTER / FUTURE --':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, not really dependently-co-arisen / co-existent / co-changing / co-functional / co-ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
’They are there but not there’, like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions. They are 'like them in some aspect(s)' but not exactly the same; all metaphors have their limits.
Apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' are dependently co-appearing & relatively functional <==> but still empty of inherent existence; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' are not inherently existent (still empty of inherent existence) <==> but still not completely non-existent (still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
-
[U2T-2T:] Theses two aspects / truths -- dependent co-origination & functionality [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left here to grasp as independent / universal / absolute / inherently existing. Everything is like luminous space, a limitless & centerless ocean of interdependence and emptiness.
-
[The three inseparable qualities of the Ground:] The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
-
[With/without wisdom:] When directly seen as they really are [U2T], appearances (apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[Best Approximation / Pointers to their inconceivable true nature & dynamic:]
The true nature & dynamic of apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' is pointed by concepts like:
– the inconceivable Union of the Two Truths about apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' [U2T-3T],
– the inconceivable Union of the three spheres about apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' [U3S / U2T-3S-3T],
– the inconceivable Union of opposites about apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' [Non-duality / Oneness / Uopp / U2T-opp-3T],
– the inconceivable Middle Way about apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --',
– the tetralemma about apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --',
– freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
– the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
– Enlightened-mind / Intrinsic-awareness / Primordial-empty-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three stages of becoming -- i. origination / beginning / birth / before / past, ii. duration / middle / life / change / during / present, iii. cessation / ending / death / after / future --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / non-evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen (interdependent) / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / incomplete / bad, not equal / pure / perfect / divine / complete / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
Meaning their true nature (Ground / Suchness / U2T) is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s), beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation, causality / production, matter-energy, space & time.
So there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
And there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth: the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma, the primordial spontaneity / equality / purity / perfection / divinity / completeness of all dharmas.
In that sense everything is primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free. Everything is like the pristine display of the Ground / Suchness / Union of the Two Truths [U2T].
It may look complicated but all of this can be resumed into one thing: The Union of the Two Truths about all dharmas. Everything else, all these words, is just to help us to stay away from all possible extremes & middle, and create enough room for a possible inconceivable spontaneous individual non-dualistic non-conceptual direct perception / realisation / experience of the true nature of Reality as it is here & now: U2T.
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle:
nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms,
nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms,
just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
-
Extremes like:
i) existence / realism / causality / dependent origination / karma / relative-truth-only [T1],
ii) non-existence / nihilism / mere-nothingness / mere-emptiness / ultimate-truth-only [T2],
iii) both existence & non-existence together / a form of dualism / the two truths together, in opposition / duality of the two truths [2T],
iv) neither existence nor non-existence / a form of monism / neither of the two truths / oneness of the two truths [1T];
or extremes like
v)

Middle Way Buddhism Blog

Wednesday, November 18, 2020

The Heart Sutra (Prajna Paramita Hrdaya Sutra) - 031

RÉSUMÉ of the message of the Heart Sutra:

COMMENTARY:

QUOTES

Emptiness and non-existence ~ 14th Dalai Lama

Functionality and emptiness ~ 14th Dalai Lama

Free from the extreme of existence and that of non-existence ~ Dilgo Khyentse Rinpoche

The profound absence of objectification ~ Nagarjuna

Everything is dependently arising ~ 17th Karmapa

The union of appearances and emptiness ~ Shechen Rabjam Rinpoche

Emptiness and dependent origination ~ 3rd Jamgon Kongtrul Rinpoche

Sutta Pitaka SN 12.48: Lokayatika Sutta — The Cosmologist

Mūlamadhyamakakārikā 25.1-16. [nirvana]

Mūlamadhyamakakārikā 22.11. (emptiness)

Non-dual Wisdom ~ Dzongsar Khyentse Rinpoche

The indivisibility of the two truths ~ Patrul Rinpoche

Immune to any extreme view ~ Lama Tsongkhapa

Four extremes -- RigpaWiki

From Jamgon Mipam - His Life His Teaching, by Douglas Duckworth

Unlimited potential ~ Mingyur Rinpoche

Following the view ~ Dilgo Khyentse Rinpoche

Madhyamaka Résumés

[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]

[02. If we put apparent opposites like ‘opposite-1, opposite-2 ...’ into the Madhyamaka Machine we get: the Union of opposites [Uopp] // the Union of the Two Truths about opposites in general [U2T-opp].]

[03. If we put apparent opposites like ‘the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get: the Union of the three spheres [U3S] // the Union of the Two Truths about the three spheres [U2T-3S].]

[04. If we put apparent opposites like ‘the two truths -- dependent origination / relative functionality and emptiness of inherent existence --’ into the Madhyamaka Machine we get: the Union of the Two Truths about the two truths themselves [U2T-2T].]