Sunday, October 31, 2021

The Profound Absence of Objectification - 137

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(Nagarjuna)

The Profound Absence of Objectification - 137

๐•‹๐•™๐•– ๐•ก๐•ฃ๐• ๐•—๐• ๐•ฆ๐•Ÿ๐•• ๐•’๐•“๐•ค๐•–๐•Ÿ๐•”๐•– ๐• ๐•— ๐• ๐•“๐•›๐•–๐•”๐•ฅ๐•š๐•—๐•š๐•”๐•’๐•ฅ๐•š๐• ๐•Ÿ 

~ First two verses of Nagarjuna's Sixty Verses of Arguments (Yuktisastika)

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(๐˜™รฉ๐˜ด๐˜ถ๐˜ฎรฉ: 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—ฒ ๐—ง๐˜„๐—ผ ๐—ง๐—ฟ๐˜‚๐˜๐—ต๐˜€ ๐˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ฆ๐˜ท๐˜ฆ๐˜ณ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ -- ๐˜ฑ๐˜ฉ๐˜บ๐˜ด๐˜ช๐˜ค๐˜ข๐˜ญ, ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ถ๐˜ข๐˜ญ, ๐˜ฎ๐˜ฆ๐˜ฏ๐˜ต๐˜ข๐˜ญ; 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 --: 

E๐˜ท๐˜ฆ๐˜ณ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ด ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜บ ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ [๐˜›2] <==> ๐˜ฃ๐˜ฆ๐˜ค๐˜ข๐˜ถ๐˜ด๐˜ฆ ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต๐˜ญ๐˜บ ๐˜ค๐˜ฐ-๐˜ข๐˜ณ๐˜ช๐˜ด๐˜ฆ๐˜ฏ & ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ [๐˜›1]; 

๐˜ข๐˜ฏ๐˜ฅ ๐˜ท๐˜ช๐˜ค๐˜ฆ ๐˜ท๐˜ฆ๐˜ณ๐˜ด๐˜ข. 

๐˜–๐˜ฏ๐˜ฆ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ ๐˜ช๐˜ฎ๐˜ฑ๐˜ญ๐˜ช๐˜ฆ๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜ฐ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ (<==>).

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๐˜›๐˜ฉ๐˜ช๐˜ด 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˜ข๐˜ฃ๐˜ฐ๐˜ถ๐˜ต ๐˜ฆ๐˜ท๐˜ฆ๐˜ณ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ด ๐˜ต๐˜ฉ๐˜ฆ ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜ถ๐˜ฏ๐˜ฃ๐˜ฐ๐˜ณ๐˜ฏ ๐˜ถ๐˜ฏ๐˜ค๐˜ฆ๐˜ข๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ถ๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ฆ๐˜ฅ ๐˜ฑ๐˜ณ๐˜ช๐˜ด๐˜ต๐˜ช๐˜ฏ๐˜ฆ ๐˜Ž๐˜ณ๐˜ฐ๐˜ถ๐˜ฏ๐˜ฅ / ๐˜š๐˜ถ๐˜ค๐˜ฉ๐˜ฏ๐˜ฆ๐˜ด๐˜ด / ๐˜‰๐˜ข๐˜ด๐˜ช๐˜ด-๐˜ฐ๐˜ง-๐˜ข๐˜ญ๐˜ญ / ๐˜ต๐˜ณ๐˜ถ๐˜ฆ ๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ ๐˜ฐ๐˜ง ๐˜ฆ๐˜ท๐˜ฆ๐˜ณ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ / ๐˜‰๐˜ถ๐˜ฅ๐˜ฅ๐˜ฉ๐˜ข-๐˜ฏ๐˜ข๐˜ต๐˜ถ๐˜ณ๐˜ฆ / ๐˜Ž๐˜ฆ๐˜ฏ๐˜ถ๐˜ช๐˜ฏ๐˜ฆ-๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด.)

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[Fist translation - Thupten Jinpa]

Homage to the youthful Manjushri.

Homage to the great Sage

Who taught ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ผ๐—ฟ๐—ถ๐—ด๐—ถ๐—ป๐—ฎ๐˜๐—ถ๐—ผ๐—ป,

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(๐˜ˆ. ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ ๐™ค๐™ง๐™ž๐™œ๐™ž๐™ฃ๐™–๐™ฉ๐™ž๐™ค๐™ฃ ๐˜ฐ๐˜ง ๐˜ข๐˜ญ๐˜ญ ๐˜ข๐˜ฑ๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ข๐˜ฏ๐˜ค๐˜ฆ๐˜ด [๐˜›1 - ๐˜ง๐˜ช๐˜ณ๐˜ด๐˜ต ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ: ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ].)

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The means by wich are eliminated (transcended)

Arising and destruction.

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(๐˜‰. ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ ๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ ๐™ค๐™› ๐™ž๐™ฃ๐™๐™š๐™ง๐™š๐™ฃ๐™ฉ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š ๐˜ฐ๐˜ง ๐˜ข๐˜ญ๐˜ญ ๐˜ข๐˜ฑ๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ข๐˜ฏ๐˜ค๐˜ฆ๐˜ด [๐˜›2 - ๐˜ด๐˜ฆ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ - ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ]. 

๐™๐™ง๐™–๐™ฃ๐™จ๐™˜๐™š๐™ฃ๐™™๐™ž๐™ฃ๐™œ ๐™ฉ๐™๐™š ๐™ฉ๐™๐™ง๐™š๐™š ๐™จ๐™ฉ๐™–๐™œ๐™š๐™จ ๐™ค๐™› ๐™—๐™š๐™˜๐™ค๐™ข๐™ž๐™ฃ๐™œ: ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ฃ๐˜ช๐˜ณ๐˜ต๐˜ฉ / ๐˜ฃ๐˜ฆ๐˜จ๐˜ช๐˜ฏ๐˜ฏ๐˜ช๐˜ฏ๐˜จ, ๐˜ฅ๐˜ถ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ / ๐˜ญ๐˜ข๐˜ด๐˜ต๐˜ช๐˜ฏ๐˜จ / ๐˜ค๐˜ฉ๐˜ข๐˜ฏ๐˜จ๐˜ช๐˜ฏ๐˜จ, ๐˜ค๐˜ฆ๐˜ด๐˜ด๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ฅ๐˜ฆ๐˜ข๐˜ต๐˜ฉ / ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ช๐˜ฏ๐˜จ.)

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Those whose mind has transcended

Existence and non-existence and abides no more [in them],

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(๐˜Š. ๐˜›๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ž๐˜ข๐˜บ: ๐™ฉ๐™ง๐™–๐™ฃ๐™จ๐™˜๐™š๐™ฃ๐™™๐™ž๐™ฃ๐™œ ๐™–๐™ก๐™ก ๐™š๐™ญ๐™ฉ๐™ง๐™š๐™ข๐™š๐™จ & ๐™ข๐™ž๐™™๐™™๐™ก๐™š, ๐™–๐™ก๐™ก ๐™˜๐™ค๐™ฃ๐™˜๐™š๐™ฅ๐™ฉ๐™ช๐™–๐™ก ๐™ฅ๐™ง๐™ค๐™ก๐™ž๐™›๐™š๐™ง๐™–๐™ฉ๐™ž๐™ค๐™ฃ๐™จ, ๐˜ข๐˜ญ๐˜ญ ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ / ๐˜ฌ๐˜ข๐˜ณ๐˜ฎ๐˜ข. ๐˜Œ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด ๐˜ญ๐˜ช๐˜ฌ๐˜ฆ: ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ค๐˜ฐ๐˜ฎ๐˜ฑ๐˜ญ๐˜ฆ๐˜ต๐˜ฆ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ. ๐˜•๐˜ฐ๐˜ต ๐˜ข๐˜ค๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜จ / ๐˜ข๐˜ง๐˜ง๐˜ช๐˜ณ๐˜ฎ๐˜ช๐˜ฏ๐˜จ / ๐˜ด๐˜ฆ๐˜ฆ๐˜ฌ๐˜ช๐˜ฏ๐˜จ / ๐˜ฅ๐˜ฐ๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฏ ๐˜ข๐˜ฃ๐˜ด๐˜ฐ๐˜ญ๐˜ถ๐˜ต๐˜ฆ ๐˜ต๐˜ฆ๐˜ณ๐˜ฎ๐˜ด, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ณ๐˜ฆ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ฏ๐˜จ / ๐˜ฏ๐˜ฆ๐˜จ๐˜ข๐˜ต๐˜ช๐˜ฏ๐˜จ / ๐˜ข๐˜ฃ๐˜ข๐˜ฏ๐˜ฅ๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ / ๐˜ฏ๐˜ฐ๐˜ต-๐˜ฅ๐˜ฐ๐˜ช๐˜ฏ๐˜จ / ๐˜ฆ๐˜ด๐˜ค๐˜ข๐˜ฑ๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฏ ๐˜ข๐˜ฃ๐˜ด๐˜ฐ๐˜ญ๐˜ถ๐˜ต๐˜ฆ ๐˜ต๐˜ฆ๐˜ณ๐˜ฎ๐˜ด, ๐˜ซ๐˜ถ๐˜ด๐˜ต ๐˜ค๐˜ฐ๐˜ฏ๐˜ท๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ญ๐˜บ / ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ ๐˜ช๐˜ง ๐˜ช๐˜ต ๐˜ฉ๐˜ฆ๐˜ญ๐˜ฑ๐˜ด ๐˜ด๐˜ฐ๐˜ฎ๐˜ฆ๐˜ฐ๐˜ฏ๐˜ฆ ๐˜จ๐˜ฆ๐˜ต ๐˜ค๐˜ญ๐˜ฐ๐˜ด๐˜ฆ๐˜ณ ๐˜ต๐˜ฐ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜ญ๐˜ช๐˜ฃ๐˜ฆ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ: ๐˜ต๐˜ฉ๐˜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.)

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They’ve realized the meaning of ๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป๐—ฒ๐—ฑ ๐—ฒ๐˜…๐—ถ๐˜€๐˜๐—ฒ๐—ป๐—ฐ๐—ฒ [๐˜›1 - ๐˜ง๐˜ช๐˜ณ๐˜ด๐˜ต ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ: ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ],

The profound absence of objectification [๐˜›2 - ๐˜ด๐˜ฆ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ - ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ].

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– Nagarjuna' Sixty Stanzas of Reasoning, Hommage & Verse 1

translated by Thupten Jinpa

https://civil58.tistory.com/273 

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

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[Second translation - Christine Lindtner]

Obeisance to the Buddha, the Munฤndra, 

who has proclaimed ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ ๐—ฐ๐—ผ-๐—ฎ๐—ฟ๐—ถ๐˜€๐—ถ๐—ป๐—ด,

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(๐˜ˆ. ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ ๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ ๐™ค๐™ง๐™ž๐™œ๐™ž๐™ฃ๐™–๐™ฉ๐™ž๐™ค๐™ฃ ๐˜ฐ๐˜ง ๐˜ข๐˜ญ๐˜ญ ๐˜ข๐˜ฑ๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ข๐˜ฏ๐˜ค๐˜ฆ๐˜ด [๐˜›1 - ๐˜ง๐˜ช๐˜ณ๐˜ด๐˜ต ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ: ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ].)

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the principle by which origination and destruction are eliminated (transcended)!

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(๐˜‰. ๐˜™๐˜ฆ๐˜ข๐˜ญ๐˜ช๐˜ด๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ฉ๐˜ฆ ๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ ๐™ค๐™› ๐™ž๐™ฃ๐™๐™š๐™ง๐™š๐™ฃ๐™ฉ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š ๐˜ฐ๐˜ง ๐˜ข๐˜ญ๐˜ญ ๐˜ข๐˜ฑ๐˜ฑ๐˜ฆ๐˜ข๐˜ณ๐˜ข๐˜ฏ๐˜ค๐˜ฆ๐˜ด [๐˜›2 - ๐˜ด๐˜ฆ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ - ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ]. 

๐™๐™ง๐™–๐™ฃ๐™จ๐™˜๐™š๐™ฃ๐™™๐™ž๐™ฃ๐™œ ๐™ฉ๐™๐™š ๐™ฉ๐™๐™ง๐™š๐™š ๐™จ๐™ฉ๐™–๐™œ๐™š๐™จ ๐™ค๐™› ๐™—๐™š๐™˜๐™ค๐™ข๐™ž๐™ฃ๐™œ: ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ฃ๐˜ช๐˜ณ๐˜ต๐˜ฉ / ๐˜ฃ๐˜ฆ๐˜จ๐˜ช๐˜ฏ๐˜ฏ๐˜ช๐˜ฏ๐˜จ, ๐˜ฅ๐˜ถ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ / ๐˜ญ๐˜ข๐˜ด๐˜ต๐˜ช๐˜ฏ๐˜จ / ๐˜ค๐˜ฉ๐˜ข๐˜ฏ๐˜จ๐˜ช๐˜ฏ๐˜จ, ๐˜ค๐˜ฆ๐˜ด๐˜ด๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ / ๐˜ฅ๐˜ฆ๐˜ข๐˜ต๐˜ฉ / ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ช๐˜ฏ๐˜จ.)

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Those whose intelligence has transcended being and non-being and is unsupported 

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(๐˜Š. ๐˜›๐˜ฉ๐˜ฆ ๐˜”๐˜ช๐˜ฅ๐˜ฅ๐˜ญ๐˜ฆ ๐˜ž๐˜ข๐˜บ: ๐™ฉ๐™ง๐™–๐™ฃ๐™จ๐™˜๐™š๐™ฃ๐™™๐™ž๐™ฃ๐™œ ๐™–๐™ก๐™ก ๐™š๐™ญ๐™ฉ๐™ง๐™š๐™ข๐™š๐™จ & ๐™ข๐™ž๐™™๐™™๐™ก๐™š, ๐™–๐™ก๐™ก ๐™˜๐™ค๐™ฃ๐™˜๐™š๐™ฅ๐™ฉ๐™ช๐™–๐™ก ๐™ฅ๐™ง๐™ค๐™ก๐™ž๐™›๐™š๐™ง๐™–๐™ฉ๐™ž๐™ค๐™ฃ๐™จ, ๐˜ข๐˜ญ๐˜ญ ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ๐˜ช๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ / ๐˜ฌ๐˜ข๐˜ณ๐˜ฎ๐˜ข. ๐˜Œ๐˜น๐˜ต๐˜ณ๐˜ฆ๐˜ฎ๐˜ฆ๐˜ด ๐˜ญ๐˜ช๐˜ฌ๐˜ฆ: ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ค๐˜ฐ๐˜ฎ๐˜ฑ๐˜ญ๐˜ฆ๐˜ต๐˜ฆ ๐˜ฏ๐˜ฐ๐˜ฏ-๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ, ๐˜ฃ๐˜ฐ๐˜ต๐˜ฉ ๐˜ต๐˜ฐ๐˜จ๐˜ฆ๐˜ต๐˜ฉ๐˜ฆ๐˜ณ, ๐˜ฏ๐˜ฆ๐˜ช๐˜ต๐˜ฉ๐˜ฆ๐˜ณ. ๐˜•๐˜ฐ๐˜ต ๐˜ข๐˜ค๐˜ค๐˜ฆ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜จ / ๐˜ข๐˜ง๐˜ง๐˜ช๐˜ณ๐˜ฎ๐˜ช๐˜ฏ๐˜จ / ๐˜ด๐˜ฆ๐˜ฆ๐˜ฌ๐˜ช๐˜ฏ๐˜จ / ๐˜ฅ๐˜ฐ๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฏ ๐˜ข๐˜ฃ๐˜ด๐˜ฐ๐˜ญ๐˜ถ๐˜ต๐˜ฆ ๐˜ต๐˜ฆ๐˜ณ๐˜ฎ๐˜ด, ๐˜ฏ๐˜ฐ๐˜ต ๐˜ณ๐˜ฆ๐˜ซ๐˜ฆ๐˜ค๐˜ต๐˜ช๐˜ฏ๐˜จ / ๐˜ฏ๐˜ฆ๐˜จ๐˜ข๐˜ต๐˜ช๐˜ฏ๐˜จ / ๐˜ข๐˜ฃ๐˜ข๐˜ฏ๐˜ฅ๐˜ฐ๐˜ฏ๐˜ช๐˜ฏ๐˜จ / ๐˜ฏ๐˜ฐ๐˜ต-๐˜ฅ๐˜ฐ๐˜ช๐˜ฏ๐˜จ / ๐˜ฆ๐˜ด๐˜ค๐˜ข๐˜ฑ๐˜ช๐˜ฏ๐˜จ ๐˜ข๐˜ฏ๐˜บ๐˜ต๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ช๐˜ฏ ๐˜ข๐˜ฃ๐˜ด๐˜ฐ๐˜ญ๐˜ถ๐˜ต๐˜ฆ ๐˜ต๐˜ฆ๐˜ณ๐˜ฎ๐˜ด, ๐˜ซ๐˜ถ๐˜ด๐˜ต ๐˜ค๐˜ฐ๐˜ฏ๐˜ท๐˜ฆ๐˜ฏ๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ญ๐˜บ / ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ๐˜ญ๐˜บ ๐˜ช๐˜ง ๐˜ช๐˜ต ๐˜ฉ๐˜ฆ๐˜ญ๐˜ฑ๐˜ด ๐˜ด๐˜ฐ๐˜ฎ๐˜ฆ๐˜ฐ๐˜ฏ๐˜ฆ ๐˜จ๐˜ฆ๐˜ต ๐˜ค๐˜ญ๐˜ฐ๐˜ด๐˜ฆ๐˜ณ ๐˜ต๐˜ฐ ๐˜ต๐˜ฉ๐˜ฆ ๐˜ช๐˜ฏ๐˜ค๐˜ฐ๐˜ฏ๐˜ค๐˜ฆ๐˜ช๐˜ท๐˜ข๐˜ฃ๐˜ญ๐˜ฆ ๐˜ญ๐˜ช๐˜ฃ๐˜ฆ๐˜ณ๐˜ข๐˜ต๐˜ช๐˜ฏ๐˜จ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ: ๐˜ต๐˜ฉ๐˜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.)

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have discovered the profound and non-objective meaning [๐˜›2 - ๐˜ด๐˜ฆ๐˜ค๐˜ฐ๐˜ฏ๐˜ฅ ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ - ๐˜ฆ๐˜ฎ๐˜ฑ๐˜ต๐˜ช๐˜ฏ๐˜ฆ๐˜ด๐˜ด ๐˜ฐ๐˜ง ๐˜ช๐˜ฏ๐˜ฉ๐˜ฆ๐˜ณ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฆ๐˜น๐˜ช๐˜ด๐˜ต๐˜ฆ๐˜ฏ๐˜ค๐˜ฆ] 

of '๐—ฐ๐—ผ๐—ป๐—ฑ๐—ถ๐˜๐—ถ๐—ผ๐—ป' [๐˜›1 - ๐˜ง๐˜ช๐˜ณ๐˜ด๐˜ต ๐˜ต๐˜ณ๐˜ถ๐˜ต๐˜ฉ: ๐˜ฅ๐˜ฆ๐˜ฑ๐˜ฆ๐˜ฏ๐˜ฅ๐˜ฆ๐˜ฏ๐˜ต ๐˜ฐ๐˜ณ๐˜ช๐˜จ๐˜ช๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ฐ๐˜ฏ & ๐˜ณ๐˜ฆ๐˜ญ๐˜ข๐˜ต๐˜ช๐˜ท๐˜ฆ ๐˜ง๐˜ถ๐˜ฏ๐˜ค๐˜ต๐˜ช๐˜ฐ๐˜ฏ๐˜ข๐˜ญ๐˜ช๐˜ต๐˜บ].

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From the book: Master of Wisdom: Writings of the Buddhist Master Nagarjuna, Christine Lindtner, 1997

https://www.amazon.ca/Master-Wisdom.../dp/0898002869 

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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.
--
[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 ...).
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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 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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