“The Inconceivable One Reality beyond the four extremes”
Advaita Vedanta and Madhyamaka
[Our natural reflex is to see Madhyamaka Buddhism and Advaita Vedanta
as nihilism and eternalism [or idealist monism].
Because of our dualistic language.]
Introduction: What is our true nature? What is the true nature & dynamic of everything?
What is permanent / omnipresent / unborn / unconditioned / unchanging / unceasing / pure in all of our experiences, in all perceived / known dharmas?
From a subjective point of view, it is called the primordial unconditioned unchanging non-dual pristine Awareness / Consciousness / Tathฤgatagarbha or Buddha-nature / Self / Atman / the Witness-consciousness.
Or Union of the basic functionality / cognizance and emptiness of the mind [U2T].
From an objective point of view, it is called the indescribable / inconceivable / ungraspable unique, all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine Ground / Basis / Source / Dharmata / Dharmadhatu / Brahman / Infinite Pure Existence or Being / Suchness – as pointed by concepts like:
the three inseparable characteristics of the Ground;
the two models for the Union of the Two Truths [U2T]:
the inconceivable inseparability / interdependence / non-duality / harmony / Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints [T1] <==> and emptiness of inherent existence [T2] [U2T];
the inconceivable Union of the relative [T1] and ultimate [T2] [U2T]; or
the inconceivable Union of the Ground and its manifestations [UGM / U2T-GM]the inconceivable Union of the three spheres – ex. subject / actor / perceiver / knower / mind, relation / action / perception / cognition, object / result / perceived / known / phenomena – [U3S / U2T-3S];
the inconceivable Union of apparent opposites / Non-duality [Uopp / U2T-opp];
the inconceivable Union of the Two Truths about the two truths themselves [U2T-2T];
the inconceivable Union of the Ground and its manifestations [UGM].
These two points of view are pointing to the same indescribable / inconceivable / ungraspable / indivisible True nature & dynamic of Reality as it is.
The Ground is non-dualistically aware of itself (self-awareness / self-illumination).
In both cases it represents the basic primordial nature & energy at the core of everything, the basic primordial capacity for inter-action / inter-awareness of all empty things, beings, subject-object.
It represents the inter-dependence of everything and the emptiness of everything … including any Ground / Basis / Source / Awareness / Consciousness / Brahman. There are no inherently existing entities (physical, conceptual, mental) and no inherently existing ultimate Ground / Basis / Source / 1st-cause to grasp / Witness. Like luminous space.Madhyamaka Prasangika Buddhism expresses it negatively, with nuances.
Because it insists on the ‘absence of inherent existence of all dharmas’.
No exception at all; not even the ultimate reality / Ground / Consciousness / Awareness.
Why? Because the true nature & dynamic of everything is indescribable / inconceivable / ungraspable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So if everything is indescribable / inconceivable / ungraspable; then we cannot affirm anything in absolute terms, just conventionally / relatively / inter-subjectively. We can only refute all views by showing that they all lead to absurdity when grasped as absolute. It is like an antidote to eternalism.Advaita Vedanta expresses it positively, with nuances.
Because it insists on the ‘not complete non-existence of all dharmas’.
Including the ultimate reality / Ground / Consciousness / Awareness / Brahman / Self / Atman.
It is like an antidote to nihilism.All dharmas are not really existent, not completely non-existent, not both together, not neither;
not purely objective, not purely subjective, not purely relational / action / process / karma, not a combination of them, not none of them;
no many, not one, not both together, not neither; etc.
Meaning indescribable / inconceivable / ungraspable, beyond all extremes & middle, beyond all opposites / dualities, beyond all dualistic conceptual proliferations.
But we have no choice but to use our flawed conditioned limited dualistic language on the path.
We just need to be aware of its limitations to be free from it.[Our true nature, the true nature & dynamic of Reality as it is, is indescribable / inconceivable / ungraspable for our flawed conditioned dualistic conceptual body, speech and mind(s) – beyond all opposites / dualities / objects. It is beyond known and unknown. Not really existent, but still not completely non-existent. It can non-dualistically non-conceptually directly know itself – self-recognition / self-illumination / awareness of awareness / recognising itself in all manifestations.]
[(Om) signifies the essence of Brahman, the ultimate reality [Ground].]
[Vedanta View: Ex. Differentiated vs. Undifferentiated:]
"That differentiated consciousness is dependent on the undifferentiated [Ground / One]
but the undifferentiated is independent of the differentiated [manifestations /many]."
-
– Deepak Chopra
https://www.youtube.com/watch?v=h-_sgWvi8HU
(Note: Here, there seems to be some
grasping at an absolute Truth / Reality / Ground / Consciousness / Awareness / Brahman …
Like dualistically preferring one side of a duality. That would be idealist monism / radical oneness.)
[Note from Wikipedia:
“The nondualism of Advaita Vedฤnta is often regarded as an idealist monism.
– According to King, Advaita Vedฤnta developed "to its ultimate extreme" the monistic ideas already present in the Upanishads.
– In contrast, states Milne, it is misleading to call Advaita Vedฤnta "monistic," since this confuses the "negation of difference" with "conflation into one." Advaita is a negative term (a-dvaita), states Milne, which denotes the "negation of a difference," between subject and object, or between perceiver and perceived.”]
In other words: Is reality as it is ‘One Consciousness’ [idealist monism]
or ‘not different / separate / multiple / dual, not identical / united / one / non-dual,
not both together, not neither’ [Middle Way free from all extremes & middle]?
See also: Vedantic Self [Advaita] and Buddhist Non-Self [Madhyamaka] – Swami Sarvapriyananda
https://www.youtube.com/watch?v=vAZPWu084m4
[Madhyamaka View - Ex. from Nagarjuna’s teachings]
Whole & Parts
Cause & Effect
Subject / Consciousness & Object / Object of Consciousness
Self / Atma / Owner & Five-Aggregates / body-mind
Name & Form
The Two Truths themselves
Ground & Manifestations
Real & Unreal
Differentiated / Many & Undifferentiated / One
‘This’ & ‘non-this’.
[Nagarjuna]
[1. Interdependence ⟺ and emptiness of ‘Whole ⟺ Parts’;
or ‘Irreducible Elements ⟺ Five Aggregates / body-speech-mind’:]
“The parts are dependent on the whole,
and the whole is dependent on the parts.”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like parts / irreducible-elements and whole / aggregates –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
-
Apparent opposites – like parts / irreducible-elements and whole / aggregates –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
-
Apparent opposites – like parts / irreducible-elements and whole / aggregates –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
-
Apparent opposites – like parts / irreducible-elements and whole / aggregates –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM].
[2. Interdependence ⟺ and emptiness of ‘Cause ⟺ Effect’:]
“The effect is dependent on the cause,
and the cause is dependent on the effect.”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like cause, causality, effect –
or – apparent opposites like producer, production, product –
or – apparent opposites like apprehender, apprehending, apprehended –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
-
Apparent opposites – like cause, causality, effect –
or – apparent opposites like producer, production, product –
or – apparent opposites like apprehender, apprehending, apprehended –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
-
Apparent opposites – like cause, causality, effect –
or – apparent opposites like producer, production, product –
or – apparent opposites like apprehender, apprehending, apprehended –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
-
Apparent opposites – like cause, causality, effect –
or – apparent opposites like producer, production, product –
or – apparent opposites like apprehender, apprehending, apprehended –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM].
[3. Interdependence ⟺ and emptiness of
‘Subject / Consciousness ⟺ Object / Object of Consciousness’:]
“The perceived objects / phenomena are dependent on the subject / mind,
and the subject / mind is dependent on the objects / phenomena perceived.”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like subject / actor / mind, relation / action, objects / result / phenomena –
or apparent opposites – like goer, going, destination –
or apparent opposites – like self, other(s) / world –
or apparent opposites – like perceiver / knower, perception / cognition, perceived / known –
or apparent opposites – like consciousness & the object of consciousness –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
-
Apparent opposites – like subject / actor / mind, relation / action, objects / result / phenomena –
or apparent opposites – like goer, going, destination –
or apparent opposites – like self, other(s) / world –
or apparent opposites – like perceiver / knower, perception / cognition, perceived / known –
or apparent opposites – like consciousness & the object of consciousness –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
-
Apparent opposites – like subject / actor / mind, relation / action, objects / result / phenomena –
or apparent opposites – like goer, going, destination –
or apparent opposites – like perceiver / knower, perception / cognition, perceived / known –
or apparent opposites – like consciousness & the object of consciousness –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
-
Apparent opposites – like subject / actor / mind, relation / action, objects / result / phenomena –
or apparent opposites – like goer, going, destination –
or apparent opposites – like self, other(s) / world –
or apparent opposites – like perceiver / knower, perception / cognition, perceived / known –
or apparent opposites – like consciousness & the object of consciousness –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM].
See: Vedantic Self and Buddhist [Madhyamaka] Non-Self – Swami Sarvapriyananda
https://www.youtube.com/watch?v=vAZPWu084m4
(Interpretations of Chandrakirti’s Sevenfold Reasoning of the Chariot;
and Atma as the Ground / Basis / Source of all existence – body-mind –)
[4. Interdependence ⟺ and emptiness of ‘Self / Atma ⟺ Five-aggregates / body-speech-mind’:]
“The five-aggregates / possessions are dependent on the Self / Owner / Atma,
and the Self / Owner is dependent on the five-aggregates / body-speech-mind / possessions.”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like a permanent Self / Owner and its impermanent skandhas / possessions –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
-
Apparent opposites – like a permanent Self / Owner and its impermanent skandhas / possessions –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
-
Apparent opposites – like a permanent Self / Owner and its impermanent skandhas / possessions –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
-
Apparent opposites – like a permanent Self / Owner and its impermanent skandhas / possessions –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM]..
[Swami Sarvapriyananda]
See: Vedantic Self and [Madhyamaka] Buddhist Non-Self – Swami Sarvapriyananda
https://www.youtube.com/watch?v=vAZPWu084m4
(Interpretations of Chandrakirti’s Sevenfold Reasoning of the Chariot;
and Atma as the Ground / Basis / Source of all existence – body-mind –.
“So the seven fold reasoning is effective against the individual self which is put forth by the dualists / Vedanta … but the Advaitic idea of Self, the philosophy of Self / Atma, [seems to] slips through this net..”
“One states the same truth negatively, the other one state the same truth positively.
The danger of each is this, if you try to state it negatively, the danger is that you will be taken for a nihilist, that you are ultimately saying nothing exists. The problem of misunderstanding advaita / non-dual vedanta is that you end up with something. you think that brahman is a thing. atman is a thing [eternalism]. It is not a thing, and not nothing either. It is no thing. Beyond the two extremes of nihilism and eternalism.”
“What the buddhist call emptiness, we call fullness.”
The final development of advaita vedanta and the final development of tibetan buddhism they come together in this non-dualist, they will call it emptiness we call it fullness. They call it pure awareness we call it pure awareness; and they said that is the very nature, they call it the buddha nature, we call it brahman.)
[5. Interdependence ⟺ and emptiness of ‘Name ⟺ Form’;
or Definition / Characteristics ⟺ Defining / Characterising ⟺ Defined / Characterised:]
“The characterised is dependent on the defining characteristics,
and the characteristics are dependent on the characterised.”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like name & form –
or apparent opposites – characteristic, characterising, characterised –
ot apparent opposite like definition, defining, defined –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
-
Apparent opposites – like name & form –
or apparent opposites – characteristic, characterising, characterised –
ot apparent opposite like definition, defining, defined –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
-
Apparent opposites – like name & form –
or apparent opposites – characteristic, characterising, characterised –
ot apparent opposite like definition, defining, defined –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
-
Apparent opposites – like name & form –
or apparent opposites – characteristic, characterising, characterised –
ot apparent opposite like definition, defining, defined –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM].
[6. Interdependence ⟺ and emptiness of ‘the Two Truths themselves’:]
“The appearances / functionalities are dependent on emptiness,
and emptiness is dependent on appearances / functionalities.”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like appearance / relative / conventional & emptiness / ultimate / absolute –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
-
Apparent opposites – like appearance / relative / conventional & emptiness / ultimate / absolute –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
-
Apparent opposites – like appearance / relative / conventional & emptiness / ultimate / absolute –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
-
Apparent opposites – like appearance / relative / conventional & emptiness / ultimate / absolute –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM]..
[7. Interdependence ⟺ and emptiness of ‘Ground / Awareness / Consciousness ⟺ Manifestations’:]
“The manifestations are dependent on the Ground / Awareness / Consciousness,
and the Ground is dependent on its manifestations.”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like the Ground / Awareness / Consciousness & its manifestations –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
-
Apparent opposites – like the Ground / Awareness / Consciousness & its manifestations –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
-
Apparent opposites – like the Ground / Awareness / Consciousness & its manifestations –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
-
Apparent opposites – like the Ground / Awareness / Consciousness & its manifestations –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM].
[8. Interdependence ⟺ and emptiness of ‘Real ⟺ Unreal’:]
[Note from Wikipedia: “The term Advaita (literally "non-secondness", but usually rendered as "nondualism", and often equated with monism) refers to the idea that Brahman alone is ultimately real, while the transient phenomenal world is an illusory appearance (maya) of Brahman.”]
“The unreal are dependent on the real,
and the real is dependent on the unreal / illusory.”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like the Real & the unreal / illusory –
or apparent opposites like samsara & nirvana –
or apparent opposites like pure & impure –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
-
Apparent opposites – like the Real & the unreal / illusory –
or apparent opposites like samsara & nirvana –
or apparent opposites like pure & impure –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
-
Apparent opposites – like the Real & the unreal / illusory –
or apparent opposites like samsara & nirvana –
or apparent opposites like pure & impure –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
-
Apparent opposites – like the Real & the unreal / illusory –
or apparent opposites like samsara & nirvana –
or apparent opposites like pure & impure –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM].
See: The Real and the Apparent – Swami Sarvapriyananda
https://www.youtube.com/watch?v=orqanCFWlzo
[9. Interdependence ⟺ and emptiness of ‘Differentiated ⟺ Undifferentiated’:]
“The differentiated is dependent on the undifferentiated [Ground / One],
and the undifferentiated is dependent on the differentiated [manifestations / many].”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like the Undifferentiated & differentiated –
or apparent opposites like the Ground and its manifestations –
or apparent opposites like the One and the many –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
-
Apparent opposites – like the Undifferentiated & differentiated –
or apparent opposites like the Ground and its manifestations –
or apparent opposites like the One and the many –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
-
Apparent opposites – like the Undifferentiated & differentiated –
or apparent opposites like the Ground and its manifestations –
or apparent opposites like the One and the many –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
-
Apparent opposites – like the Undifferentiated & differentiated –
or apparent opposites like the Ground and its manifestations –
or apparent opposites like the One and the many –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM].
See: The Real and the Apparent – Swami Sarvapriyananda
https://www.youtube.com/watch?v=orqanCFWlzo
-
Non-dualism: Being & Manifestations – Swami Sarvapriyananda
https://www.youtube.com/watch?v=ITyTsRm7Ixc
[Infinite / Brahman / Being ==> time, space, causation ==> manifestations / appearances / the Universe.
Brahman is not different / separate / two / dual with/from its manifestations / appearances.
It is not that Brahman has become the Universe … Brahman is the only thing that ever exists.
Brahman is the absolute – existence consciousness bliss.
Brahman is just ‘appearing’ as a diversity to anybody who is not-aware of the inconceivable true nature & dynamic of Reality as it is. The infinite appears to be finite, and is experienced as the finite.
The one is experienced as the many. That is Maya.
(And after that it still appears like that, but you know that it is not really like that.)
Why Maya? Maya is referring to time, space, causation. When the absolute experiences itself – not as an object – the pure being infinite unbroken expanse of being experiences itself as apparently existing things. The one experiences itself as the many. The pure consciousness experiences itself as many conscious experiences. Behind is one unbroken consciousness. Brahman experiences itself as samsara. The unchanging experiences itself as the changing. The infinite experiences itself as the finite. Projecting itself as an object, as the manifested and the unmanifested in cycle.
Brahman itself cannot be ‘objectified’, cannot be an ‘object’ of ordinary dualistic conceptual knowledge.
Brahman is Pure Subject, the very essence of ourselves. But, still, it is not unknown and unknowable. It is more than known – It is directly known, self-aware.
The ultimate reality is beyond our senses including the mind, beyond all description / conceptualisation, differentiation / opposition / dualities, causality, form / matter-energy, space & time.
If you describe it with words, know that what you have described is limited and not correct, off the mark.
We have no idea how to teach it. We do not know it. But there is a way …
That absolute is other than everything you know; it is beyond both the known and unknown.
Whatever is ‘perceived / known / imagined’ is not it – it is not any conditioning / karma.
It is the true Non-dual Unborn Unconditioned Unchanging Unceasing Pure Subject / Self / Knower / Consciousness which can be only self-known. We can directly recognise that we are it; that we are one with the Absolute. It becomes a living experience.
The seer / consciousness / ground and the seen / objects / manifestations are usually thought as being different / separate / dual. But the Ground / Awareness cannot be objectified / reified, because the Ground / Consciousness / Brahman / Reality as it is is non-dual and self-aware of itself – ex. beyond any division subject vs. object [U3S] [Uopp] [U2T] [UGM]. (i.e. The Ground and its manifestations are not different / separate / multiple / dual, not identical / united / one, non-dual, not both together, not neither [UGM].)
Practice: In Hinduism, that which is formless [T2] I worship as form [T1] [U2T]. That which is infinite, I worship as finite. That which is not an object I worship as an object. Please forgive me. Because one cannot worship that which is not an object. But what you express as different than yourself, as this, is not ultimate reality. The ultimate reality is not an object. And you are not separate from that ultimate reality.
The Ground / Brahman / Ultimate reality is not separate from the Self / the variety of manifestations / appearances.
The relation between Brahman, Maya (time, space, causation) (<==>) and the apparent Universe / things. First: time, space, causation are parts of the manifestations / appearances. And Brahman and its manifestations are not two separate realities; they cannot exist apart from each other vs. Mayana does not exist apart, independently, from Brahman.
https://youtu.be/ITyTsRm7Ixc?t=2288
[10. Interdependence ⟺ and emptiness of ‘One / This ⟺ Many / Non-this’:]
“The many is dependent on the one / ‘this’,
and the one is dependent on the many / ‘non-this’.”
-
(i.e. Non-duality / Union of opposites. They are interdependent, merely co-labeled / co-imputed / co-imagined by the mind <==> thus empty of inherent existence. And vice versa. They are not different / separate / multiple / dual, not identical / united / one / non-dual …)
[Note: In Madhyamaka (the Middle Way free from all extremes & middles), there is no independent / absolute / inherently existing anything; one would never grasp at one opposite of a duality while rejecting the other opposite. Ex. permanence and impermanence are relative. Reality as it is is beyond all extremes / opposites / dualities / triads / quads / etc. – like: existence & non-existence, dependence & independence, permanence & impermanence, real & unreal, etc. Even beyond the Ground & its manifestations. And that does not mean that they are completely non-existent; just indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations, beyond all views.]
What is more impermanent, conditioned and unreal / empty – with nuances:
Apparent opposites – like the one & many –
or apparent opposites – like non-dual and dual –
or apparent opposites – like identical and different –
or apparent opposites – like permanent and impermanent –
or apparent opposites – like real and unreal –
or apparent opposites – like independent and dependent –
or apparent opposites – like uncomposite and composite –
or apparent opposites – like unconditioned and conditioned –
or apparent opposites – like divine and ordinary –
or apparent opposites – like the Ground and its manifestations –
or apparent opposites – like enlightened and unenlightened –
or apparent opposites – like existence and non-existence –
or apparent opposites – like freedom and bondage –
or apparent opposites – like body, speech and mind–
or apparent opposites – like origination, duration and cessation –
or apparent opposites – like past, present and future–
or apparent opposites – like matter, space and time–
or apparent opposites – like ‘this’ and ‘non-this’ for whatever ‘this’ is –
are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T].
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Apparent opposites – like the one & many … –
are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
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Apparent opposites – like the one & many … –
are like space, illusions, reflections, mirages, dreams, echos, rainbows, magical tricks: 'There, but not there.'
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Apparent opposites – like the one & many … –
are not really 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 both together, not neither;
not purely objective, not purely subjective, not purely relation / action / process, not a combination of them, not none of them;
not born / conditioned / existent / changing / ceasing, not unborn / unconditioned / non-existent / unchanging / unceasing, not both together, not neither;
not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / unenlightened, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable / ungraspable, beyond all opposites / dualities, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
So there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate / rank / accept / reject / change them in absolute terms, just conventionally / relatively / inter-subjectively.
What is more real / permanent – more all-pervading, timeless, limitless, unborn, unconditioned, unchanging, unceasing, pristine – with nuances – than these apparent opposites –
is this inconceivable unique Ground / Union of the Two Truths about all dharmas [U2T];
this Union of apparent opposites [Uopp],
this Union of the Two Truths about apparent opposites [U2T-opp];
this Union of the three spheres [U3S],
this Union of the Two Truths about the three spheres [U2T-3S];
this Union of the Two Truths about the two truths themselves [U2T-2T];
this Union of the Ground and its manifestations [UGM],
this Union of the Two Truths about the Ground and its manifestations [U2T-GM].
But do not grasp at this Ground / U2T / U3S / Uopp / UGM either;
it is merely a pointer to the inconceivable true nature & dynamic of Reality as it is.
The two truths are also empty of inherent existence <==> because they are interdependent / dependently co-arisen with each other, merely co-labeled / co-imputed / co-imagined by the mind [U2T-2T].
And the Ground / U2T is also empty of inherent existence <==> because it is interdependent / dependently co-arisen with its manifestations, merely labeled / imputed / imagined by the mind [UGM / U2T-GM].
[Chandrakirti]
Chandrakiti’s Madhyamakavatara Sixteen Emptinesses: Affirming no absolute anything, not even a Ground / Basis / Source / Reality beyond all extremes – not because it is completely non-existent, but because it is indescribable / inconceivable / ungraspable, beyond all dualistic conceptual proliferations.
From: https://www.rigpawiki.org/index.php?title=Sixteen_kinds_of_emptiness
emptiness of the outer - refers to emptiness of dharmas belonging to the subject;
emptiness of the inner - refers to emptiness of object-related dharmas;
emptiness of the outer and inner - refers to emptiness of dharmas which are both subject-related and object-related (inter-action between subject & object; modes of knowing / experiencing; karma);
emptiness of the great - refers to emptiness of the ten directions;
emptiness of the beginningless and endless - refers to emptiness of the limitless samsaric cycle;
emptiness of the conditioned / composite / impermanent;
emptiness of the unconditioned / uncomposite / permanent;
emptiness of emptiness;
emptiness beyond extremes - refers to emptiness of any Ground / Basis / Source / Brahman / Self / Atman beyond all extremes;
emptiness of a true nature - refers to emptiness of any true nature;
emptiness of the unobserved - refers to emptiness of the three times;
emptiness of the ultimate - refers to emptiness of nirvana
emptiness of the indispensable - refers to emptiness of the Buddha, Dharma, Sangha;
emptiness of the essential nature of non-entities - refers to emptiness of non-existent dharma;
emptiness of all phenomena;
emptiness of specific / defining characteristics.
Again, ‘emptiness’ doesn’t mean complete non-existence, nothingness, nihilism, uselessness, meaninglessness. It only means nothing is independent / absolute / inherently existent; nothing to grasp. Ex. Even if the two truths, the Ground / Brahman / Self / U2T and its manifestations …, are empty they could be great tools, adapted skillful means, antidotes, counterpoints on the Middle Way path free from all extremes & middle.
Chandrakiti’s Madhyamakavatara Sevenfold reasoning of the chariot
From: https://www.rigpawiki.org/index.php?title=Sevenfold_reasoning_of_the_chariot
Sevenfold reasoning of the chariot — a line of logical reasoning used by Chandrakirti in his Madhyamakavatara in order to establish the selflessness of the individual (the absence of a permanent, unitary, and independent identity in an individual being) and show that the self is merely a designation, applied to an assembly of parts, in just the same way that the designation 'chariot' is applied to the assembly of its parts, i.e., the wheels, axle, body and so on.
There is no chariot (self / atma) which is other than its parts.
There is no chariot (self / atma) which is the same as its parts.
There is no chariot (self / atma) which possesses its parts.
There is no chariot (self / atma) which depends on its parts.
There is no chariot (self / atma) upon which the parts depend.
There is no chariot (self / atma) which is the collection of its parts.
There is no chariot (self / atma) which is the shape of its parts (the five aggregates; physical, conceptual, mental fabrications; body, speech, mind).
UNCONDITIONED PURE AWARENESS / GROUND / AWARENESS
AND ITS INSEPARABLE MANIFESTATIONS
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What we call “essence of mind” is the actual face of unconditioned pure awareness, which is recognised through receiving the guru’s blessings and instructions.
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If you wonder what this is like,
[THE THREE INSEPARABLE CHARACTERISTICS
OF THE GROUND / AWARENESS / REALITY AS IT IS:]
-- it is ๐๐ข๐ฅ๐ฉ๐ฎ in essence, beyond conceptual reference [T2];
-- it is ๐๐ค๐๐ฃ๐๐ฏ๐๐ฃ๐ฉ [functional] by nature, spontaneously present [T1];
-- and it is all-pervasive and unobstructed in its ๐๐ค๐ข๐ฅ๐๐จ๐จ๐๐ค๐ฃ๐๐ฉ๐ ๐๐ฃ๐๐ง๐๐ฎ [U2T].
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This is the rigpa in which the three kayas are inseparable.
(i.e. Union of the three kayas [U3K].)
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[Conclusion:
(i) The 'inseparabitity of the two first points is the Union of the Two Truths [U2T], which is the third point: compassionate energy.
(ii) The 'inseparability' of the three points is the Union of the Ground / U2T and its manifestations [T1] [UGM / U2T-GM].
(iii) So the 'real Ground' is the Ground / Awareness / Brahman / U2T and its inseparable manifestations [UGM]. The Union of the three kayas.]
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~ Ju Mipham Rinpoche
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