Sunday, October 31, 2021

Analysis of part of Tsong Khapa's Three Principal Aspects of the Path - 146

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Part of Tsong Khapa's Three Principal Aspects of the Path - 146

[Analysis of part of Tsong Khapa's ๐—ง๐—ต๐—ฟ๐—ฒ๐—ฒ ๐—ฃ๐—ฟ๐—ถ๐—ป๐—ฐ๐—ถ๐—ฝ๐—ฎ๐—น ๐—”๐˜€๐—ฝ๐—ฒ๐—ฐ๐˜๐˜€ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ฃ๐—ฎ๐˜๐—ต: renunciation, bodhicitta and direct wisdom]

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Verse 9.

If you do not have the wisdom realizing the way things are [U2T / U3S / Uopp / Middle Way],
(i.e. The third principal aspect of the path: the wisdom directly realising Genuine-emptiness / Buddha-nature / Primordial-awareness / Reality as it is here & now / the Ground / the Union of the Two Truths (U2T))

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Even though you have developed the thought definitely to leave cyclic existence
(i.e. The first principal aspect of the Path: renunciation)
As well as the altruistic intention,
(i.e. The second principal aspect of the Path: bodhicitta)
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the root of cyclic existence cannot be cut.

Therefore work at the means of realizing dependent-arising [T1].

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(i.e. Understanding / realising the first truth, ๐—ฐ๐—ฎ๐˜‚๐˜€๐—ฎ๐—น๐—ถ๐˜๐˜† / ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ผ๐—ฟ๐—ถ๐—ด๐—ถ๐—ป๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ผ๐—ณ ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ๐˜†๐˜๐—ต๐—ถ๐—ป๐—ด [๐—ง๐Ÿญ], is the door to the wisdom of directly realising the inconceivable librating blissful true nature of Reality as it is here & now: Genuine-emptiness / Buddha-nature / Primordial-awareness / Reality as it is here & now / the Ground / the Union of the Two Truths (U2T).)

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10.

Whoever, seeing the cause and effect of all phenomena
[i.e. ๐—ง๐Ÿญ -- ๐—ฐ๐—ฎ๐˜‚๐˜€๐—ฎ๐—น๐—ถ๐˜๐˜† / ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ผ๐—ฟ๐—ถ๐—ด๐—ถ๐—ป๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ)

Of [both] cyclic existence and nirvana as infallible,

Thoroughly destroys the mode of misapprehension of these objects [as inherently existent]
[i.e. ๐—ง๐Ÿฎ -- ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ผ๐—ณ ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ)

Has entered on a path pleasing to Buddha.

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(i.e. ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ [๐—จ๐Ÿฎ๐—ง].

View: Everything in both samsara  & nirvana is ๐—ฒ๐—บ๐—ฝ๐˜๐˜† of inherent existence [T2], like illusions <==> because conventionally dependently co-arisen / ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed by the mind in dependence of its conditioning / karma, and vice versa.

๐—ข๐—ป๐—ฒ ๐—ฎ๐˜€๐—ฝ๐—ฒ๐—ฐ๐˜ / ๐˜๐—ฟ๐˜‚๐˜๐—ต ๐—ถ๐—บ๐—ฝ๐—น๐—ถ๐—ฒ๐˜€ ๐˜๐—ต๐—ฒ ๐—ผ๐˜๐—ต๐—ฒ๐—ฟ (<==>).

These two truths are inseparable, interdependent, one in the non-dual sense of these terms: not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.)

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(i.e. Buddhahood is being always fully aware of, abiding in, the true nature of Reality as it is here & now: Genuine-emptiness / Buddha-nature / Primordial-awareness / Reality as it is here & now / the Ground / the Union of the Two Truths (U2T).)

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11. 

As long as the two [aspects / truths],

realization of appearances [T1] — the infallibility of dependent-arising—

And realization of emptiness [T2] — the non-assertion [of inherent existence],

Seem to be separate, there is still no realization

Of the thought of Shakyamuni Buddha.

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(i.e. One needs to understand and later directly ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜€๐—ฒ ๐˜๐—ต๐—ฒ ๐—œ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—ถ๐—น๐—ถ๐˜๐˜† / ๐—œ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ / ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ผ๐˜€๐—ฒ ๐˜๐˜„๐—ผ ๐˜๐—ฟ๐˜‚๐˜๐—ต๐˜€: ๐—จ๐Ÿฎ๐—ง. One alone is not enough to describe Reality. And these two have to perfectly merge into one's mind; not as two alterning thoughts.)

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12.

๐—ช๐—ต๐—ฒ๐—ป [๐˜๐—ต๐—ฒ ๐˜๐˜„๐—ผ ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜‡๐—ฎ๐˜๐—ถ๐—ผ๐—ป๐˜€ ๐—ฒ๐˜…๐—ถ๐˜€๐˜] ๐˜€๐—ถ๐—บ๐˜‚๐—น๐˜๐—ฎ๐—ป๐—ฒ๐—ผ๐˜‚๐˜€๐—น๐˜† (๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—บ๐—ถ๐—ป๐—ฑ) ๐˜„๐—ถ๐˜๐—ต๐—ผ๐˜‚๐˜ ๐—ฎ๐—น๐˜๐—ฒ๐—ฟ๐—ป๐—ฎ๐˜๐—ถ๐—ผ๐—ป [U2T]

And when, from only seeing dependent-arising as infallible [T1],

Definite knowledge destroys the mode of apprehension [of the conception of inherent existence] [T2],

Then the analysis of the view is complete.

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(i.e. Understanding / perceiving / realizing / experiencing / abiding in the Union of the Two Truths / U2T.

The View: the inconceivable unborn unconditioned unchanging unceasing pristine Ground, Genuine-emptiness, Buddha-nature, Primordial-awareness, Reality as it is here & now, the Inseparability / Interdependence / Union of the Two Truths (U2T) free from all extremes & middle.)

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13.

Further, the extreme of [inherent] existence [somethingness]
is excluded [by knowledge of the nature] of appearances [existing only as nominal designations] [T1],

And the extreme of [total] non-existence [nothingness]
is excluded [by knowledge of the nature] of
emptiness [as the absence of inherent existence [T2]
and not the absence of nominal existence / mere conventional [T1]].

If within emptiness [T2] the way of the appearance of cause and effect [T1] is known (and vice versa),

You will not be captivated by extreme views.

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(i.e.  The Union of these two truths is the perfect antidote to all extreme views; one alone is not enough.

This is ๐˜๐—ต๐—ฒ ๐— ๐—ถ๐—ฑ๐—ฑ๐—น๐—ฒ ๐—ช๐—ฎ๐˜† ๐—ณ๐—ฟ๐—ฒ๐—ฒ ๐—ณ๐—ฟ๐—ผ๐—บ ๐—ฎ๐—น๐—น ๐—ฒ๐˜…๐˜๐—ฟ๐—ฒ๐—บ๐—ฒ๐˜€ & ๐—บ๐—ถ๐—ฑ๐—ฑ๐—น๐—ฒ; extremes like: existence / somethingness and non-existence / nothingness. One needs to see that one aspect / truth implies the other. That everything is empty because dependently arisen / appearing, and dependently arisen / appearing because empty of inherent existence. One needs to automatically see the absolute in the relative, and the relative in the absolute. One alone is not enough.)

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14.

When you have realized thus just as they are

The essentials of the Three Principal Aspects of the Path,

Resort to solitude and generate the power of effort.

Accomplish quickly your final aim, my child.

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(i.e ๐—ข๐—ป๐—ฐ๐—ฒ ๐˜„๐—ฒ ๐—ต๐—ฎ๐˜ƒ๐—ฒ ๐—ฎ ๐˜ƒ๐—ฎ๐—น๐—ถ๐—ฑ ๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฝ๐˜๐˜‚๐—ฎ๐—น ๐˜‚๐—ป๐—ฑ๐—ฒ๐—ฟ๐˜€๐˜๐—ฎ๐—ป๐—ฑ๐—ถ๐—ป๐—ด ๐—ผ๐—ณ ๐˜๐—ต๐—ถ๐˜€ ๐—ฅ๐—ฒ๐—ฎ๐—น๐—ถ๐˜๐˜† [๐—จ๐Ÿฎ๐—ง], ๐—ฎ ๐—บ๐—ผ๐—ฟ๐—ฒ ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜€๐˜๐—ถ๐—ฐ ๐˜ƒ๐—ถ๐—ฒ๐˜„, ๐˜๐—ต๐—ฒ๐—ป ๐˜„๐—ฒ ๐—ฎ๐—ฟ๐—ฒ ๐—ฟ๐—ฒ๐—ฎ๐—ฑ๐˜† ๐—ณ๐—ผ๐—ฟ ๐—ฎ ๐—บ๐—ผ๐—ฟ๐—ฒ ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜€๐˜๐—ถ๐—ฐ ๐—ฎ๐—ป๐—ฑ ๐—ฒ๐—ณ๐—ณ๐—ถ๐—ฐ๐—ถ๐—ฒ๐—ป๐˜ ๐—บ๐—ฒ๐—ฑ๐—ถ๐˜๐—ฎ๐˜๐—ถ๐—ผ๐—ป -- ๐—ป๐—ผ๐˜ ๐—ฏ๐—ฒ๐—ณ๐—ผ๐—ฟ๐—ฒ. And then we are ready for a possible spontaneous direct perception / realisation / experience of Reality as it is here & now / the Ground / Genuine-emptiness / Buddha-nature / Primordial-awareness / the Union of the Two Truths (U2T).)

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Another translation: The Three Principles of the Path

by Je Tsongkhapa

Translated by Lama Zopa Rinpoche :

https://fpmt.org/.../three_principal_aspects_path_c5.pdf 

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Painting:

Irish Museum of Modern Art

The Condition of Emptiness - Isabel Nolan - IMMA

https://imma.ie/collection/the-condition-of-emptiness/ 

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Conclusion about the third principal aspect of the path, wisdom: 

We need to start with an understanding of the first truth [T1] -- impermanence / dependent origination / ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ / relativity / conventional truths --; 

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then an understanding of the second truth [T2] -- ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ of inherent existence --; 

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then an understanding of the inseparability / interdependence / ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ๐˜€๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ [U2T]; that one implies the other (<==>);

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then we are ready for a more realistic and efficient ๐—บ๐—ฒ๐—ฑ๐—ถ๐˜๐—ฎ๐˜๐—ถ๐—ผ๐—ป without from falling into one extreme or another;

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and a possible ๐˜€๐—ฝ๐—ผ๐—ป๐˜๐—ฎ๐—ป๐—ฒ๐—ผ๐˜‚๐˜€ ๐—ป๐—ผ๐—ป-๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฝ๐˜๐˜‚๐—ฎ๐—น ๐—ป๐—ผ๐—ป-๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜€๐˜๐—ถ๐—ฐ ๐—ฑ๐—ถ๐—ฟ๐—ฒ๐—ฐ๐˜ ๐—ฝ๐—ฒ๐—ฟ๐—ฐ๐—ฒ๐—ฝ๐˜๐—ถ๐—ผ๐—ป / ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜€๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐—ฒ๐˜…๐—ฝ๐—ฒ๐—ฟ๐—ถ๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ, of the inconceivable true nature of Reality as it is here & now, Genuine-emptiness, Buddha-nature, Primordial-awareness.

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(i.e. Version 2021-11-27: 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.
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[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 unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-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.
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[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, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
All dharmas are appearing <==> but still empty; 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) <==> but still not completely non-existent (still appearing), 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 (physica, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [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 to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
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. Those are the three inseparable qualities 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.
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.
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[BEST POINTERS TO THE INCONCEIVABLE:]
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-awareness.
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[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, 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 / 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 / bad, not equal / pure / perfect / divine / 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 ...).
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[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, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naรฏve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

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