Sunday, October 31, 2021

Steps to the Middle Way according to Mipham - 136

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Steps to the Middle Way according to Mipham - 136

[๐•Š๐•ฅ๐•–๐•ก๐•ค ๐•ฅ๐•  ๐•ฅ๐•™๐•– ๐•„๐•š๐••๐••๐•๐•– ๐•Ž๐•’๐•ช ๐•’๐•”๐•”๐• ๐•ฃ๐••๐•š๐•Ÿ๐•˜ ๐•ฅ๐•  ๐•„๐•š๐•ก๐•™๐•’๐•ž]

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(i.e. Gradually refuting the four extremes views in succession -- Gradually understanding and then directly realizing the genuine meaning of the Middle Way (Madhyamaka) / Reality as it is / Genuine-emptiness / Buddha-nature / Suchness / Dharmata / Dharmadhatu / the Union of the Two Truths.)

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(Note: There are ๐—ณ๐—ผ๐˜‚๐—ฟ ๐—ฒ๐˜…๐˜๐—ฟ๐—ฒ๐—บ๐—ฒ๐˜€ ๐˜ƒ๐—ถ๐—ฒ๐˜„๐˜€ about Reality: 1) existence, 2) non-existence, 3) both existence & non-existence together, 3) neither existence nor non-existence. And there is no fifth view in terms of existence & non-existence.

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Or the ๐—ณ๐—ผ๐˜‚๐—ฟ ๐—ฒ๐˜…๐˜๐—ฟ๐—ฒ๐—บ๐—ฒ๐˜€ ๐˜ƒ๐—ถ๐—ฒ๐˜„๐˜€ ๐—ถ๐—ป ๐˜๐—ฒ๐—ฟ๐—บ๐˜€ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜๐˜„๐—ผ ๐˜๐—ฟ๐˜‚๐˜๐—ต๐˜€ : 1) the first truth alone - dependent origination / causality [T1], 2) the second truth alone - emptiness of inherent existence [T2], 3) the two truths together in a duality / saying they are different [2T], 4) neither of the two truths / the unity or oneness of the Two Truths / saying they are identical / the same [1T]. And there is no fifth view about the two truths.)

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This selection shows Mipam’s explanation of “๐˜๐—ต๐—ฒ ๐—ณ๐—ผ๐˜‚๐—ฟ ๐˜€๐˜๐—ฎ๐—ด๐—ฒ๐˜€ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ฑ๐—ฎ๐˜„๐—ป๐—ถ๐—ป๐—ด ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐— ๐—ถ๐—ฑ๐—ฑ๐—น๐—ฒ ๐—ช๐—ฎ๐˜†.” It is taken from his (Mipham's) 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. 

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[๐—œ-๐—œ๐—ฉ. ๐—ง๐—ต๐—ฒ ๐—ณ๐—ผ๐˜‚๐—ฟ ๐˜€๐˜๐—ฎ๐—ด๐—ฒ๐˜€:] 

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Through a fourfold scheme, he outlines ๐—ฎ ๐—ฝ๐—ฟ๐—ผ๐—ฐ๐—ฒ๐˜€๐˜€ ๐—ณ๐—ผ๐—ฟ ๐˜๐—ต๐—ผ๐˜€๐—ฒ ๐˜„๐—ต๐—ผ ๐—ฝ๐—ฟ๐—ผ๐—ด๐—ฟ๐—ฒ๐˜€๐˜€๐—ถ๐˜ƒ๐—ฒ๐—น๐˜† ๐—ฒ๐—ป๐—ด๐—ฎ๐—ด๐—ฒ ๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—บ๐—ฒ๐—ฎ๐—ป๐—ถ๐—ป๐—ด ๐—ผ๐—ณ ๐—ป๐—ผ๐—ป-๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฝ๐˜๐˜‚๐—ฎ๐—น๐—ถ๐˜๐˜† (๐˜ช.๐˜ฆ. ๐˜“๐˜ฆ๐˜ข๐˜ฅ๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฐ ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ๐˜ฅ๐˜ฐ๐˜ฎ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด & ๐˜ฎ๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ๐˜ฅ๐˜ฐ๐˜ฎ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ ๐˜ฑ๐˜ณ๐˜ฐ๐˜ญ๐˜ช๐˜ง๐˜ฆ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด; ๐˜ฃ๐˜ฆ๐˜บ๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ, ๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ, ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ & ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ต๐˜บ, ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด, ๐˜ฆ๐˜ต๐˜ค.)

through the stages of empty (emptiness of inherent existence), unity (Union of the Two Truths), freedom from constructs, and equality (Union of opposites in general). 

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Beginning with the object of negation, true existence, ๐—ฒ๐—ฎ๐—ฐ๐—ต ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐˜€๐˜๐—ฎ๐—ด๐—ฒ๐˜€ ๐—ฝ๐—ฟ๐—ผ๐—ฏ๐—ฒ๐˜€ ๐—ฑ๐—ฒ๐—ฒ๐—ฝ๐—ฒ๐—ฟ ๐—ถ๐—ป๐˜๐—ผ ๐˜๐—ต๐—ฒ ๐—บ๐—ฒ๐—ฎ๐—ป๐—ถ๐—ป๐—ด ๐—ผ๐—ณ [๐—ด๐—ฒ๐—ป๐˜‚๐—ถ๐—ป๐—ฒ-]๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ ๐—ฎ๐—ป๐—ฑ ๐˜๐—ต๐—ฒ ๐— ๐—ถ๐—ฑ๐—ฑ๐—น๐—ฒ ๐—ช๐—ฎ๐˜†. 

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The process culminates with equality (ex. Union of the Two Truths, Union of the three spheres, Union of opposites), free from all concepts and dualities, which is beyond all distinctions between sentient beings and buddhas, nirvana and samsara.

(๐˜ช.๐˜ฆ. ๐˜๐˜ต ๐˜ค๐˜ถ๐˜ญ๐˜ฎ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ฆ๐˜ด ๐˜ช๐˜ฏ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ถ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ณ๐˜ด๐˜ต๐˜ข๐˜ฏ๐˜ฅ๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ๐˜ฅ ๐˜ต๐˜ฉ๐˜ฆ๐˜ฏ ๐˜ฅ๐˜ช๐˜ณ๐˜ฆ๐˜ค๐˜ต ๐˜ณ๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ž๐˜ข๐˜บ, ๐˜ฐ๐˜ง ๐˜Ž๐˜ฆ๐˜ฏ๐˜ถ๐˜ช๐˜ฏ๐˜ฆ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด, ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜๐˜ฏ๐˜ด๐˜ฆ๐˜ฑ๐˜ข๐˜ณ๐˜ข๐˜ฃ๐˜ช๐˜ญ๐˜ช๐˜ต๐˜บ / ๐˜๐˜ฏ๐˜ต๐˜ฆ๐˜ณ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ / ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด & ๐˜ฎ๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ ๐˜ฑ๐˜ณ๐˜ฐ๐˜ญ๐˜ช๐˜ง๐˜ฆ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด; ๐˜ฐ๐˜ณ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ฉ๐˜ณ๐˜ฆ๐˜ฆ ๐˜ด๐˜ฑ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ด -- ๐˜ด๐˜ถ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต, ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ/๐˜ข๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ, ๐˜ฐ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต -- [๐˜œ3๐˜š]; ๐˜ฐ๐˜ณ  Non-duality / ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ฐ๐˜ฑ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜ฆ๐˜ด [๐˜œ๐˜ฐ๐˜ฑ๐˜ฑ] in general ...)

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[๐—œ. EMPTY: ๐—ง๐Ÿฎ - ๐—ฅ๐—ฒ๐—ณ๐˜‚๐˜๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐—ณ๐—ถ๐—ฟ๐˜€๐˜ ๐—ฒ๐˜…๐˜๐—ฟ๐—ฒ๐—บ๐—ฒ: ๐—ถ๐—ป๐—ต๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ / ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€ & ๐—บ๐—ฒ๐—ฟ๐—ฒ-๐—ฐ๐—ฎ๐˜‚๐˜€๐—ฎ๐—น๐—ถ๐˜๐˜†:] 

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When beginners properly investigate using the reasons that establish ๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ — such as [the reason of] being neither singular nor plural — through contemplating the meaning of the non-establishment of a pot and so forth, they [mistakenly] think that the abiding reality is non-establishment itself because, although existing when not analyzed, nothing is found upon investigation. Therefore, through alternating appearance and emptiness, the empty quality dawns. 

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[๐—œ๐—œ. UNITY/ UNION: ๐—ง๐Ÿญ - ๐—ฅ๐—ฒ๐—ณ๐˜‚๐˜๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐˜€๐—ฒ๐—ฐ๐—ผ๐—ป๐—ฑ ๐—ฒ๐˜…๐˜๐—ฟ๐—ฒ๐—บ๐—ฒ: ๐—ฐ๐—ผ๐—บ๐—ฝ๐—น๐—ฒ๐˜๐—ฒ ๐—ป๐—ผ๐—ป-๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ / ๐—บ๐—ฒ๐—ฟ๐—ฒ-๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€:] 

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At that time, by contemplating that the non-existence of phenomena also is just a mere imputation not actually established, or by contemplating the manner in which things appear while empty from the beginning, one generates the distinctive certainty that while empty, they appear and while appearing, are empty, like [a reflection of ] the moon in water. When the absence of intrinsic nature and ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ ๐™–๐™ง๐™ž๐™จ๐™ž๐™ฃ๐™œ dawn without contradiction, one has “the understanding of unity.” 

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[๐—œ๐—œ๐—œ ๐—ฎ-๐—ฏ. FREEDOM FROM CONSTRUCT: ๐—จ๐Ÿฎ๐—ง - ๐—ฅ๐—ฒ๐—ณ๐˜‚๐˜๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ถ๐—ฟ๐—ฑ ๐—ฎ๐—ป๐—ฑ ๐—ณ๐—ผ๐˜‚๐—ฟ๐˜๐—ต ๐—ฒ๐˜…๐˜๐—ฟ๐—ฒ๐—บ๐—ฒ๐˜€: ๐˜๐—ต๐—ฒ ๐˜ƒ๐—ถ๐—ฒ๐˜„๐˜€ ๐—ผ๐—ณ ๐—ฏ๐—ผ๐˜๐—ต ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ & ๐—ป๐—ผ๐—ป-๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ, ๐—ฎ๐—ป๐—ฑ ๐—ป๐—ฒ๐—ถ๐˜๐—ต๐—ฒ๐—ฟ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ป๐—ผ๐—ฟ ๐—ป๐—ผ๐—ป-๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ. ๐—ฅ๐—ฒ๐—ฎ๐—น๐—ถ๐˜€๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฎ๐˜ ๐˜๐—ต๐—ฒ ๐˜๐˜„๐—ผ ๐˜๐—ฟ๐˜‚๐˜๐—ต๐˜€ ๐—ฎ๐—ฟ๐—ฒ ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—น๐—ฒ, ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜, ๐—ถ๐—ป ๐—จ๐—ป๐—ถ๐—ผ๐—ป - ๐—ป๐—ผ๐˜ ๐—ฑ๐—ถ๐—ณ๐—ณ๐—ฒ๐—ฟ๐—ฒ๐—ป๐˜ / ๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐˜๐—ฒ, ๐—ป๐—ผ๐˜ ๐—ถ๐—ฑ๐—ฒ๐—ป๐˜๐—ถ๐—ฐ๐—ฎ๐—น / ๐—ผ๐—ป๐—ฒ:] 

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At that time, certainty is generated in the manner that both — the lack of inherent nature [T2] and dependent arising [T1] — although different in being expressed by two phrases, are ๐—ถ๐—ป๐—ฑ๐—ถ๐˜ƒ๐—ถ๐˜€๐—ถ๐—ฏ๐—น๐—ฒ (๐—ถ๐—ป ๐—จ๐—ป๐—ถ๐—ผ๐—ป) ๐˜„๐—ถ๐˜๐—ต๐—ผ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐˜€๐—น๐—ถ๐—ด๐—ต๐˜๐—ฒ๐˜€๐˜ ๐—ฑ๐—ถ๐—ณ๐—ณ๐—ฒ๐—ฟ๐—ฒ๐—ป๐—ฐ๐—ฒ (๐—ผ๐—ฟ ๐—ถ๐—ฑ๐—ฒ๐—ป๐˜๐—ถ๐˜๐˜†) ๐—ถ๐—ป ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ. (๐˜ช.๐˜ฆ. ๐˜›๐˜ฉ๐˜ฆ ๐˜ต๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด ๐˜ข๐˜ณ๐˜ฆ ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต / ๐˜ด๐˜ฆ๐˜ฑ๐˜ข๐˜ณ๐˜ข๐˜ต๐˜ฆ / ๐˜ฎ๐˜ถ๐˜ญ๐˜ต๐˜ช๐˜ฑ๐˜ญ๐˜ฆ / ๐˜ฅ๐˜ถ๐˜ข๐˜ญ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ค๐˜ข๐˜ญ / ๐˜ถ๐˜ฏ๐˜ช๐˜ต๐˜ฆ๐˜ฅ / ๐˜ฐ๐˜ฏ๐˜ฆ / ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ถ๐˜ข๐˜ญ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ.)

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Thereby, the thought that apprehends appearance as the basis of negation, which is affixed to an object of negation that is eliminated, naturally deconstructs. And then dawn the qualities of a ๐—ณ๐—ฟ๐—ฒ๐—ฒ๐—ฑ๐—ผ๐—บ ๐—ณ๐—ฟ๐—ผ๐—บ ๐—ฐ๐—ผ๐—ป๐˜€๐˜๐—ฟ๐˜‚๐—ฐ๐˜๐˜€, such as the ability to remain naturally ๐—ณ๐—ฟ๐—ฒ๐—ฒ ๐—ณ๐—ฟ๐—ผ๐—บ ๐—ป๐—ฒ๐—ด๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐—ฎ๐—ป๐—ฑ ๐—ฎ๐—ณ๐—ณ๐—ถ๐—ฟ๐—บ๐—ฎ๐˜๐—ถ๐—ผ๐—ป, ๐—ฎ๐—ฑ๐—ฑ๐—ถ๐—ป๐—ด ๐—ฎ๐—ป๐—ฑ ๐—ฟ๐—ฒ๐—บ๐—ผ๐˜ƒ๐—ถ๐—ป๐—ด.

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(๐˜ช.๐˜ฆ. ๐˜›๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ž๐˜ข๐˜บ ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด & ๐˜ฎ๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ ๐˜ฑ๐˜ณ๐˜ฐ๐˜ญ๐˜ช๐˜ง๐˜ฆ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ข๐˜ค๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ณ๐˜ฆ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ, ๐˜ข๐˜ง๐˜ง๐˜ช๐˜ณ๐˜ฎ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ฏ๐˜ฆ๐˜จ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ, ๐˜ด๐˜ฆ๐˜ข๐˜ณ๐˜ค๐˜ฉ๐˜ช๐˜ฏ๐˜จ & ๐˜ข๐˜ฃ๐˜ข๐˜ฏ๐˜ฅ๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ, ๐˜ข๐˜ฅ๐˜ฅ๐˜ช๐˜ฏ๐˜จ & ๐˜ด๐˜ถ๐˜ฃ๐˜ต๐˜ณ๐˜ข๐˜ค๐˜ต๐˜ช๐˜ฏ๐˜จ, ๐˜ฅ๐˜ฐ๐˜ช๐˜ฏ๐˜จ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ฐ๐˜ช๐˜ฏ๐˜จ, ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜ฌ๐˜ช๐˜ฏ๐˜จ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜ฌ๐˜ช๐˜ฏ๐˜จ, ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ, ๐˜ฅ๐˜ช๐˜ค๐˜ณ๐˜ช๐˜ฎ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜จ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ช๐˜ด๐˜ค๐˜ณ๐˜ช๐˜ฎ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฏ๐˜จ, ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ & ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ต๐˜บ, ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ & ๐˜ช๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด, ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด, ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ & ๐˜ข๐˜ฃ๐˜ด๐˜ฐ๐˜ญ๐˜ถ๐˜ต๐˜ฆ, ๐˜จ๐˜ณ๐˜ฐ๐˜ถ๐˜ฏ๐˜ฅ & ๐˜ฎ๐˜ข๐˜ฏ๐˜ช๐˜ง๐˜ฆ๐˜ด๐˜ต๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ, ๐˜ฆ๐˜ต๐˜ค.)

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[๐—œ๐—ฉ. ๐Ÿญ๐—ง - EQUALITY: ๐——๐—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—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€:] 

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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 ๐—˜๐—ค๐—จ๐—”๐—Ÿ๐—œ๐—ง๐—ฌ

one reaches completion. 

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(๐˜ช.๐˜ฆ. ๐—˜๐—ค๐—จ๐—”๐—Ÿ๐—œ๐—ง๐—ฌ: ๐˜›๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ž๐˜ข๐˜บ ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ฆ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด & ๐˜ฎ๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ ๐˜ฑ๐˜ณ๐˜ฐ๐˜ญ๐˜ช๐˜ง๐˜ฆ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ด, ๐˜ง๐˜ณ๐˜ฆ๐˜ฆ ๐˜ง๐˜ณ๐˜ฐ๐˜ฎ ๐˜ข๐˜ญ๐˜ญ ๐˜ข๐˜ค๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ณ๐˜ฆ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ, ๐˜ข๐˜ง๐˜ง๐˜ช๐˜ณ๐˜ฎ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ฏ๐˜ฆ๐˜จ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ, ๐˜ด๐˜ฆ๐˜ข๐˜ณ๐˜ค๐˜ฉ๐˜ช๐˜ฏ๐˜จ & ๐˜ข๐˜ฃ๐˜ข๐˜ฏ๐˜ฅ๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ, ๐˜ข๐˜ฅ๐˜ฅ๐˜ช๐˜ฏ๐˜จ & ๐˜ด๐˜ถ๐˜ฃ๐˜ต๐˜ณ๐˜ข๐˜ค๐˜ต๐˜ช๐˜ฏ๐˜จ, ๐˜ฅ๐˜ฐ๐˜ช๐˜ฏ๐˜จ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ฐ๐˜ช๐˜ฏ๐˜จ, ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜ฌ๐˜ช๐˜ฏ๐˜จ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜ฌ๐˜ช๐˜ฏ๐˜จ, ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ, ๐˜ฅ๐˜ช๐˜ค๐˜ณ๐˜ช๐˜ฎ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜จ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฅ๐˜ช๐˜ด๐˜ค๐˜ณ๐˜ช๐˜ฎ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฏ๐˜จ, ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ฅ๐˜ช๐˜ง๐˜ง๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ & ๐˜ช๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ต๐˜บ, ๐˜ด๐˜ถ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต & ๐˜ฐ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต , ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ & ๐˜ช๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด & ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด, ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด, ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ & ๐˜ข๐˜ฃ๐˜ด๐˜ฐ๐˜ญ๐˜ถ๐˜ต๐˜ฆ, ๐˜ฆ๐˜ต๐˜ค.; ๐˜ต๐˜ฉ๐˜ข๐˜ต ๐˜ช๐˜ด ๐˜ฅ๐˜ช๐˜ณ๐˜ฆ๐˜ค๐˜ต๐˜ญ๐˜บ ๐˜ฑ๐˜ฆ๐˜ณ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ช๐˜ฏ๐˜จ / ๐˜ณ๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ / ๐˜ฆ๐˜น๐˜ฑ๐˜ฆ๐˜ณ๐˜ช๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ ๐˜ฐ๐˜ง ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ ๐˜ข๐˜ด ๐˜ช๐˜ต ๐˜ช๐˜ด, ๐˜ต๐˜ฉ๐˜ฆ ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜›๐˜ธ๐˜ฐ ๐˜›๐˜ณ๐˜ถ๐˜ต๐˜ฉ๐˜ด [๐˜œ2๐˜›], ๐˜ฐ๐˜ณ ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ต๐˜ฉ๐˜ฆ ๐˜ต๐˜ฉ๐˜ณ๐˜ฆ๐˜ฆ ๐˜ด๐˜ฑ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ด -- ๐˜ด๐˜ถ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต, ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ/๐˜ข๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ, ๐˜ฐ๐˜ฃ๐˜ซ๐˜ฆ๐˜ค๐˜ต -- [๐˜œ3๐˜š], ๐˜ฐ๐˜ณ  ๐˜œ๐˜ฏ๐˜ช๐˜ฐ๐˜ฏ ๐˜ฐ๐˜ง ๐˜ฐ๐˜ฑ๐˜ฑ๐˜ฐ๐˜ด๐˜ช๐˜ต๐˜ฆ๐˜ด [๐˜œ๐˜ฐ๐˜ฑ๐˜ฑ] ๐˜ช๐˜ฏ ๐˜จ๐˜ฆ๐˜ฏ๐˜ฆ๐˜ณ๐˜ข๐˜ญ ...)

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(Note: What is said about the opposites of the duality of existence & non-existence --  the four extreme positions, the utilisation of those four extremes as possible adapted skillful means / temporary tools, and the refutation of those four extremes positions leading ultimately to a state of freedom from those four extreme opposites, and freedom from all conceptual proliferations about them -- it also applied to the opposites of any duality / triad / quad / etc. Then we have freedom from all extremes & middle(s) of any duality, freedom from all conceptual dualistic proliferations, from all conditioning / karma. That is the meaning of EQUALITY.)

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From: JAMGร–N MIPHAM - His Life and Teachings

Douglas Duckworth, Shambhala, 2011

Part III - Select Translations

Section 4 - Steps to the Middle Way

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Comments (...) [...] added by Gilles

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Note: About the Four Stages

See also in Part II - Section 7.2 - Steps to the Non-conceptual 

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https://www.gilehtblog.com/2021/10/union-of-absolute-truth-and-relative.html


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(i.e. A. 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);
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[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 / 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: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
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 its parts, with its causes & conditions, its conceptual opposite(s), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying it [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.
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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.
--
[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 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 describable / conceivable, not indescribable / inconceivable, 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 ...).
-
[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 in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truths: the Union of the Two Truths.
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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