The Dilemma of Duality and the Middle Path

Then the Buddha praised Bodhisattva Kasyapa: "Well said, well said, Oh good man! You reached the deepest and sharpest of Wisdom. Now, I will talk about how one enters the Tathagatagarbha. If the ‘Self’ lives, this is the teaching of 'is'. It does not depart from suffering. If the Self does not exist, there can be no benefit, even if one practices pure actions. If one says that all things do not possess Self, this is nothing more than the theory of ‘not-is’ ['ucchedika drsti ', i.e., the world-view of the total denial of any existence, which is the theory of all-void]. If one says that Self exists, it is the theory of ‘ever is’ ['sasvata drsti' - a wrong view of life which takes existence as something concrete and immutable]. If one says that all things are non-eternal, this is the view of ‘not-is’. If one says that all things exist, this is the view of ‘ever is’. If one says that all is suffering, this is the ‘not-is’. If one says that all things are bliss, this is the ‘ever is’. If a person practices the Way of ‘ever is’of all things, such a person falls into the heresy of ‘not-is’. A person who practices the Way according to which all things become extinct, falls into ‘ever is’. This is like the measuring of a worm, which carries its hind legs forward by the action of its front legs.

The same goes with the person who practices the ‘ever is’ and the ‘not-is’. The ‘not-is’ rests on [depends on, is based on] the ‘ever is’. Because of this, those of other teachings who practice suffering (the practice of austerities) are called 'not-good'. Those of other teachings who practice bliss are called 'good'. Those of other teachings who practice the 'not-Self' are those of illusion. Those of other teachings who practice 'ever-is' say that the Tathagata secretly holds (it hides) [truths]. The so-called Nirvana has no a cave or house to live in it. Those of other teachings who practice 'not-is' refers to property, those of other teachings who practice the 'ever-is' refers to Buddha, Dharma, Sangha and right emancipation (i.e., distinguish). Know that the Middle Path of the Buddha denies the two plans and speaks of the True Dharma. Even the common mortals and ignorant abide in it and have no doubts. It's like when the weak and the sick take butter, and as a result they feel lightness in spirit.

The dual nature of 'is' and 'not-is' is undefined. For example, the natures of the four elements [earth, water, fire and wind] are not the same. Each differs from the other. A good doctor well sees that each one stands in opposition to the other. He sees even through a unilateral phase (part) of what happens. Oh good man! The same goes with the Tathagata. He acts as a good doctor towards all beings. He knows the difference between the internal and external nature of illusion, eradicates it, and reveals the fact that the undisclosed storehouse of the Tathagata is pure, and the Buddha-Nature is eternal and unchanging. If a person says 'is', it must be attentive to that his Wisdom does not get tainted; if a person says 'not-is', this is just a falsehood. If one says 'is', one cannot fall into contradiction. Also, one could not play with words and dispute; only seek to know the true nature of all things. Common mortals play with words and dispute, betraying their own ignorance as to the undisclosed storehouse of the Tathagata. When it comes to the question of suffering, the ignorant says that the body is non-eternal and everything is suffering. Moreover, they do not know that there is also the nature of bliss in the body. If the Eternal is alluded to, common mortals say that all bodies are non-eternal, and are like tiles. One with Wisdom discriminates things and does not say that everything is non-eternal. Why not? Because humans possess the seed of the Buddha-Nature. When the non-Self is mentioned, common mortals say that there can be no Self in the Buddhist teaching. One who is wise should know that non-Self is a temporary existence (an aspect of duality) and is not true. Knowing thus, one should not have any doubt. When the hidden Tathagatagarbha is established as being empty and quiet, common mortals will think of cessation and extinction. One who is wise knows that the Tathagata is Eternal and Unchanging."

Read More on the Nirvana Sutra, Chapter 12 - On the Nature of the Tathagata.

The Two Sides and the In-Between

The Brahmacarin (called Kasaya) said: "If this carnal body is based on the defilements and karma, can we extirpate the defilements and karma?"

The Buddha said: "It's so, It's so!"

The Brahmacarin further said: "Oh World Honored One! Please be kind enough to analyze and expound to me, so that I can truly hear and immediately cut the bonds."

The Buddha said: "Oh good man! If a person comes to know that the two sides and the in-between are unimpeded [unobstructed], such a person indeed segregates himself from defilements and karma."

"Oh World Honored One! Now I know and have gained the right Dharma-Eye."

The Buddha said: "In what manner do you know?"

"Oh World Honored One! The two sides are 'material form' and 'emancipation of material form', and the in-between is the 'Noble Eightfold Path'. So it is with feeling, perception, volition, and consciousness."

The Buddha said: "Well spoken, well spoken, Oh good man! Now you come to know of the two sides and cut away the defilements and karma."

Read More on the Nirvana Sutra, Chapter 46 - On Bodhisattva Kaundinya 2.

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Abstract of Nirvana Sutra - Chapter 41

Middle Path

"Oh good man! Beings do not understand the Middle Path. Sometimes they understand it, and at other times they do not. Oh good man! In order that beings can know, I say that the Buddha-Nature is neither within nor without. Why? Common beings say that the Buddha-Nature is the five skandhas, as though it were contained in a vessel. Or they say that it exists outside the skandhas, as in the Void. That is why the Tathagata says Middle Path. The Buddha-Nature which beings possess is neither the six sense-organs, nor the six sense-fields. Inside and outside come together. So we say Middle Path. That is why the Tathagata says that the Buddha-Nature is none other than the Middle Path. As it is neither within nor without, it is the Middle Path."

Read More on the Nirvana Sutra - Chapter 41 – On the Bodhisattva Kasyapa 2.

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Crystalline - The Universe of Perfect Crystal

The All-Void as Perfect Crystal.

No phenomenon has its own nature, which can be called 'self'. Why? Because them, the phenomena, result from a symmetry breaking of a higher order, due to impurities. This symmetry breaking imposes the discrimination as an essential aspect of reality. However, the so-called nature of all phenomena is a product of causal relations, nothing more, so 'is'; these phenomena, due to the temporary appearance, have as inexorable fate their ‘dissolution' in the All-Void, so 'not-is'.

Read More at 'Crystalline' - The Universe of Perfect Crystal.

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The Vision of the 12 Links of Interdependence

"Oh, good man! All beings are unable to see the 12 links of interdependence. So, they ride on the wheel of transmigration. Oh, good man! Just as the silkworm makes a silk cocoon, is born and dies by itself, so do things proceed with all beings. Since they do not see the Buddha Nature, they generate karma of defilement, and repeat births and deaths, just as a person bounces a ball (with feet). Oh, good man! This is why I say in the sutra: ‘Someone who sees the 12 links of interdependence, sees the Dharma; someone who sees the Dharma, sees the Buddha'. 'The Buddha is none other than the Buddha Nature'. Why so? Because all Buddhas make this their own nature.

Oh, good man! There are four kinds of knowledge, that see the 12 links of interdependence. These are: 1) low, 2) medium, 3) top, and 4) topmost. A person of low position, does not see the Buddha Nature. Not reaching it, he gets the way of a Sravaka. Those of the middle position, also do not see the Buddha Nature. Realizing the Buddha Nature, they gain the way of the Pratyekabuddha. Those of the top position see, but not clearly. Not being clear, they live in the soil of the ten abodes, (are Bodhisattvas). The topmost persons see clearly. Thus, they attain unsurpassed Enlightenment. Because of this, we call the 12 links of interdependence of Buddha Nature. The Buddha Nature is the All-Void of 'Paramartha-satya’. The All-Void of 'Paramartha-satya' is the Middle Path. The Middle Path is the Buddha. The Buddha is Nirvana."

Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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Buddha Nature

"Oh, good man! If you desire to know what is the Buddha Nature, listen carefully, listen carefully. Now, I will analyze and explain it to you.

Oh, good man! The Buddha Nature is none other than the All-Void of 'Paramartha-satya’. The All-Void of 'Paramartha-satya' is Wisdom. We say 'All-Void'. This does not refer to any void, [or voidness], nor non-void. The Wisdom sees the Void and the non-Void, the Eternal and the non-Eternal, Suffering and Bliss, the Self and the non-Self. The Void refers to all births and deaths. The non-Void refers to Great Nirvana. And the not-Self is nothing more than birth and death. The Self refers to Great Nirvana.

If someone sees the All-Void, but does not see the non-Void, we do not speak of this as the Middle Path. Or if someone sees the non-Self of all things, but does not see the Self, we do not call this the Middle Path.

The Middle Path is the Buddha Nature. For this reason, the Buddha Nature is Eternal and unchanging. As ignorance overspreads it, all beings are unable to see it. The Sravaka and Pratyekabuddha see the All-Void of all things. But they do not see the non-Void. Or they see the non-Self of all things, but they do not see the Self. Due to this, they are unable to reach the All-Void of 'Paramartha-satya’ Since they fail to reach the All-Void of 'Paramartha-satya', they fail to enact the Middle Path. Since there is no Middle Path, there is no vision of the Buddha Nature.

Oh, good man! There are three visions of the Middle Path. The first is the definitely blissful action, the second is the definitely sorrowful action, the third is the sorrow-bliss action.

We say ‘definitely blissful action’. This is like in the case of the so-called Bodhisattva Mahasattva who, pitying all beings, lives in Avichi Hell, and yet feels things as of the bliss of the Heaven of third dhyana.

We say ‘definitely sorrowful action’, referring to all common mortals.

We say 'sorrow-bliss action’. This alludes to Sravakas and Pratyekabuddhas. The Sravakas and Pratyekabuddhas feel sorrow and bliss, and gain the thought of the Middle Path. For this reason, although a person possesses the Buddha Nature, can not see it well.

Oh, good man! You say that we speak of the 'Buddha Nature'. Oh, good man! The Buddha Nature is the seed of the Middle Path of the unsurpassed Enlightenment of all Buddhas."

Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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The Depths of the Middle Path

“Oh, good man! All Buddhas and Bodhisattvas do not say definitively that the cause includes the result, that no result rests in the cause, or that “is” has result, or that "is-not" is resultless. If we say that there is definitely a result in a cause, or that there is no definitely result in a cause, or that there is no definitely result in “is”, or that “is-not” is definitely resultless; know that we belong to the clan of Maras. We belong to the class of Maras. Then, we are those who belong to the "craving". Such a person of craving cannot eternally do away with the bonds of birth and death. This person does not know what obtains regarding the mind and greed.

Oh, good man! All Buddhas and Bodhisattvas show us the Middle Path. Why? Things can be “is-not” or “not-is-not”. But nothing can ever be definite. Why not? Because consciousness comes about through the eyes, color, brightness, mind and thought. However, this consciousness is never definitely in the eye, color, brightness, mind, or thought. Also, it is not in between; it is not in “is”, nor is it in “is-not”. As it arises through causal relations, we say "is". As it has no nature of its own, we say "is-not". That is why the Tathagata expounds and says: "All things are not "is" (because of lack of self-nature), and not "is-not" (because of causal relations).

Oh, good man! All Buddhas and Bodhisattvas do not say definitely that there is the nature of purity or the nature of the impurity in the mind. Because there is no a definite place where the mind which is pure or the mind that is impure exists. Through causal relations there arises greed. We say "not-is-not". As originally there is no nature of greed, we say "is-not".

Oh, good man! Through causal relations, the mind becomes greed, through causal relations, the mind can liberate itself. "

Nirvana Sutra, Chapter 31, on the Bodhisattva Highly-Virtuous King 5.

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