***“If the perceiver and the perceived are not different, perception is unestablished. If they are different, again perception is unestablished.”
~Nagarjuna’s commentary— Mūlamadhyamakakārikā
Explanation
Nagarjuna uses dialectical reasoning to deconstruct the idea of a self-existent “perceiver” and “perceived” as independent entities. He presents this to show that the relationship between the two cannot be established under ultimate analysis:
- “If the perceiver and the perceived are not different, perception is unestablished”: If the one who sees (the subject/perceiver) and the thing seen (the object/perceived) are the same entity, then it’s a case of something perceiving itself. This is logically absurd, like a sword cutting itself or fire burning itself. Perception requires a distinction between the subject and the object, so in this scenario, genuine perception cannot occur. (In other words, perception is in the nature of dependent origination also).
- “If they are different, again perception is unestablished”: If the perceiver and the perceived are completely separate, independent entities (existing with their own inherent nature), it becomes impossible to explain how any connection or causal interaction between them could occur. For an interaction to take place, there must be some dependence or relationship. Without this connection, perception is again unestablished. [A practitioner awakens to the true nature of reality through a direct yogic perception of true reality (non-conceptual) – beyond the conceptual veil/ illusion].
What “svabhāva” means
In Sanskrit, svabhāva literally means:
- sva = “own”
- bhāva = “being,” “nature,” or “existence”
So svabhāva means:
“inherent nature” or “existence from its own side”
If something had svabhāva, it would:
- exist independently
- not rely on causes or conditions
- not depend on parts
- not depend on the mind that labels it
- be fixed, unchanging, and self-established
This is what Madhyamaka calls inherent existence.
~
No phenomenon has svabhāva
Why?
Because everything (phenomena):
- arises from causes
- depends on conditions
- is made of parts
- changes moment by moment
- is designated by mind
A thing that truly had svabhāva would be:
- uncaused
- unchanging
- unable to interact
- unable to function
Such a thing would be metaphysically frozen—completely useless and disconnected from reality.
Since everything we experience does function, interact, and change, Tibetan Buddha Dharma shows:
**Svabhāva is impossible.
***Therefore, all phenomena are empty (śūnya) of svabhāva. In other words all phenomena are empty and only arise as dependent origination-(arising).
Why this matters in practice
Understanding emptiness is not just metaphysics. It supports:
- compassion (because beings are interconnected)
- non-attachment (because things lack fixed essence)
- liberation (because clinging to inherent existence is the root of suffering)
~
The Conclusion of Emptiness
Through this analysis, Nagarjuna demonstrates that the perceiver and the perceived are mutually dependent and arise only in relation to one another.
Neither can exist without the other in an ultimate sense. The “perceiver” is merely an imputation or conceptual construction based on the process of perception, not an enduring, independent self (anātman).
The Mūlamadhyamakakārikā thus uses this understanding not to deny that perception happens conventionally, but to reveal that all phenomena, including the self, are “empty” of inherent existence, existing only in a web of interrelations known as dependent origination (pratītyasamutpāda).
***Realizing this lack of intrinsic selfhood is the path to liberation from suffering, which is the ultimate, soteriological goal of this understanding- practice philosophy.
The deeper point
Nāgārjuna is not denying that perception appears to function. He’s showing that ***any attempt to ground perception in inherent existence leads to contradiction.
Perception works only conventionally, not ultimately (in other words is dependent on various causes and conditions).
To recap from page #1 of the analysis
Tsongkhapa treats the single analysis about perceiver and perceived as a microcosm of the entire understanding of the two truths. It becomes one of the clearest demonstrations of why ultimate truth and conventional truth must be distinguished, yet also why they must be understood as non‑contradictory.
The following explains: how the opening passage to this piece, becomes a bridge between the two truths
Tsongkhapa uses this passage to show that:
- Ultimate truth: intrinsic existence would make perception impossible
- Conventional truth: emptiness allows perception to function
This leads to one of his most important philosophical insights:
Because things are empty, they can function.
The perceiver–perceived analysis becomes a perfect illustration of this principle.
If subject and object had intrinsic nature, they would be frozen, isolated, unable to interact. Because they are empty, they can arise dependently and interact.
This is why Tsongkhapa says that emptiness and dependent origination are the same fact seen from two angles. (Like two sides of a coin).
Why this understanding is central to Tsongkhapa’s two‑truths analysis
Tsongkhapa uses this passage to explain three core commitments:
1. Ultimate truth accessed through reasoning
(Students/ practitioners receive teachings (seeds of awareness)/ are introduced to the nature of mind from teachers of the pure lineages). Further study is the basis for awareness to arise. Deeper analysis and mindfulness meditation practice method, persisted in leads to insight and further into a direct yogic perception of true reality. (Without the immeasurable kindness of the realised beings, the pure lineages and their enlightened activities, sentient beings remain trapped in cyclic existence (samsara)). When this is understood, the student/practitioner realises why receiving the authentic dharma teachings is so precious.
Through analysis (clear reasoning), ultimate truth is what remains when intrinsic existence is negated. Initially analytically, then later through deep meditative insight, this gives rise to a direct yogic realisation of true reality.
The opening verse is one of the clearest demonstrations of that negation (of intrinsic existence, (through reason).
2. Conventional truth is accessed only through everyday cognition
Conventional truth is not discovered by reasoning. It is discovered by ordinary perception and inference.
3. The two truths are different modes of apprehension, not two different realities
Tsongkhapa explains that:
- The same phenomenon
- Seen through ultimate analysis → emptiness
- Seen through everyday cognition → conventional appearance
The perceiver–perceived argument shows that ultimate analysis does not destroy the conventional world; it simply reveals its lack of intrinsic nature.
(to be continued…)
Yab-yum Iconography
Yab-yum iconography for example cuts through dualistic conventional perception to non-dual indivisible awareness of ultimate reality. The non-duality (like two sides of a coin) points to ultimate reality. The indivisible union represents the collapse of dualistic perception—subject/object, samsara/nirvana, male/female—into a single awakened awareness.
The figures are archetypes of awakened mind. Their posture conveys:
- Bliss and emptiness united
- Method and wisdom fused
- The complete state of Buddhahood
To an untrained eye, the imagery may appear erotic, sexual. But in Tibetan Dharma, the indivisible union is a visual metaphor for the enlightened state. The realms of samsara are impure realms when the mind is unenlightened. Attaching to this mistaken perception is why sentient beings continue to revolve helplessly in cyclic existence, ceaselessly taking involuntary rebirth in one of the six realms or mind states, until awareness realises its own nature.
The yab-yum image radiates “a profound expression of spiritual truth — a symbol of the complete indivisible union between wisdom and compassion”.
The displayed image in the appropriate setting, (not for general public display-due to common misunderstanding), acts as a single-pointed focus in inner meditation on awareness of the true nature of reality for example.
Why It Matters in Practice
For practitioners, yab‑yum is not merely symbolic—it is a meditation tool.
It teaches that:
- Compassion without wisdom is blind.
- Wisdom without compassion is cold.
- Enlightenment requires both- in indivisible union (singular awareness recognition/ realisation).
~
Through single-pointed compassionate energy focus, (to cut through the root of suffering, of continuing to attach to misperception of appearances); in perfect indivisible union-awareness (direct perception of emptiness) in meditation practice.
Why cultivating loving kindness, compassion and awareness-insight (wisdom) qualities are crucial in practice on the relative level.
This takes care of the mind (of both self & others); on the relative level. It is action of altruism and understanding. It arises good/favourable conditions for minds to remain in a happy state, and not arise the causes of suffering, (afflictive thinking/emotion). It prepares the mind for deeper insight into reality. It helps to melt the ice-block of self-grasping (clinging), which causes/arises the strong fixations or appearances to the mind.
As quantum physics explains, as one’s conscious awareness transforms so do the appearances to the mind.
Clear analytic thinking (reasoning) is used as a tool to cut through misperception (on the relative level of reality); to reveal the true nature of reality.
The dharma practices are based in, and connecting to, true understanding. Arising supportive conditions, for example clear, positive, healthy, beneficial, loving, aware, compassionate relationships. Not fixated-attachment.
In meditation practice; there is single-pointed focus, (as practice method tool for deeper insight into the nature of reality), this is not fixation.
Renunciation from samsara and refuge in the ultimate truth of reality (the true nature of awareness)
Until we come to the understanding and practice of the dharma; the two-truths and the cause of suffering (attachment to self-clinging perceptions in the mind) for example; sentient beings are simply wandering in samsara (the six mind states); relative reality perception- unaware of this.
By cultivating a middle-way approach, (that is free of the two extremes of existence; either nihilism or eternalism), sentient beings when born in human form and coming to the dharma, can through cultivating an inner aware practice method, for insights and realisation of the true nature of reality-
use awareness to recognise the emptiness of appearances to the mind; (the emptiness of phenomena); and awaken from their own dreams of self and other duality of phenomenal reality, into direct realisation of the emptiness of ultimate reality.
~
Recognising the clear light, to use an analogy- like that of a projector light that illuminates the images before it onto the screen of the mind. But which mind, when it does not realise its own luminous nature, then mis-perceives such images (appearances to the mind) as duality (or separate).
This arises from a mistaken dualistic perception of the nature of those appearances to the mind, and unawareness of their true origin, (their true empty nature).
This true awareness (of all phenomena: both self and other phenomena- both empty of any intrinsic nature), is masked or concealed, by the self-clinging attachment to the belief in the intrinsic existence of a self (from its own side), and the continuation of that misperception (of duality). The separation of self and other arises afflictive thought and emotion feeling in the mind, which it attaches to in mistaken identity.
This is the wheel of samsara (or continuation in misperception of reality).
Instead, the practitioner turns and faces the nature of one’s own awareness directly. Continues to cultivate the inner-aware-habit; thereby releasing self-clinging, (previous unaware habituation patterns in the mind); (mind can only focus on one or the other); replacing (that previous habituation) with awareness-insight recognition into the true nature of phenomena of both self and other.
A practice-method is used for inner awareness reflection (mindfulness). Through this repeated habituation and through deeper meditation practice- (familiarisation); awareness holds its own. On a direct yogic perception (non-conceptual), the unified awareness, (the emptiness nature of the unborn true reality is revealed) dissolving the conceptual framework.
WISE IN-OUT 