By P.A. Payutto

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The conclusion with regard to dkarmata makes possible to lessen the much-widened gap between the Buddhistic and Brahmanistic notions of inner reality. The cleavage is not as clear as it is thought to be. Such a conceptual convergence, although hidden behind the nomenclatural difference, is of vital importance to the philosophical truth. One may adopt with advantage a madhyama view in trying to characterize the Madhyamika system. It is precisely this: The system recognizes that the absolute reality is to be seen in both the supramundane and the mundane spheres.

Aniruddham anutpannam va syilt. PP, p. 174, on the same verse. 14 yasya tu bhavasvabhava eva na upapadyate, na tasya sasvatocchedaprasal'lga/;l, bhavasvabhavanupalambhat. PP, p. 120; p. 143. 80 abhava or negation, Candraklrti curiously argues following Nagarjuna's lIed, that there is no assertion of svabhava first and then denial of it made here, and so there is no abhava involved. There is undoubtedly no posterior negation, but there is a prior or fundamental negation made. The conclusion of the discussion is clear.

Thus, to "let things be", whether these "things" be ourselves or other beings, persons and natural objects, is the first recognition of the value of things in their own right. It is through this recognition of their value that we can "enjoy" them, because we participate in them through empathy. This enjoyment is enhanced by the fact that words have lost their power over us, because we have learned that words are not identical with the things they are tagged on. The text speaks of "individual" (gang-zag) and "the real" (chos).

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