འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད intro.17

intro.17

Chapter 7 begins with Para­mārtha­samud­gata’s question: why did the Buddha first teach the defining characteristic of phenomena, their arising, their cessation, and so forth through the notions of the five aggregates, the twelve sense domains, and so on, when he later explained that all phenomena are without an essence? The Buddha answers by teaching the three kinds of essencelessness, namely, essencelessness regarding defining characteristics, essencelessness regarding arising, and essencelessness regarding the ultimate: (1) Essencelessness regarding defining characteristics refers to the imaginary defining characteristic of phenomena. It is the essencelessness of what is utterly nonexistent (i.e., the defining characteristic), which is like a sky flower. (2) Essencelessness regarding arising refers to the other-dependent defining characteristic of phenomena arising from causes other than themselves. It is presented as the magic illusion of dependent arising, in the context of this teaching the magic illusion of mind. (3) Essencelessness regarding the ultimate has two aspects. The first is the essencelessness of all conditioned phenomena with regard to the ultimate. As a corollary of dependent arising, those phenomena are in fact not born as anything, being dependent on causes and conditions for their arising and therefore impermanent. The second aspect of essencelessness with regard to the ultimate refers to the only unconditioned object of purification, the actual defining characteristic of phenomena, the ultimate selflessness of phenomena, which is like space, itself also unconditioned. This permanent and immutable nature of phenomena is the primordial state of peace of that which, being without a defining characteristic, is unborn and unceasing, by nature in the state of nirvāṇa.