‘But there couldn’t be any seeing of such a nature, could there? So how do they then see?’ Though that is true, it is said that, ‘It’s by not seeing it that they see.’ As indicated at length in the noble Accessing the Two Truths:
Devaputra. If ultimately the ultimate truth was a physical, verbal or mental object, it couldn’t be considered the ultimate truth; it would be the relative truth. Ultimately, Devaputra, the ultimate truth is beyond all conventions, undifferentiated, unproduced, unceasing, and beyond something expressed and an expressing, something known and a knowing. The ultimate truth, Devaputra, transcends being an object of the omniscient wisdom of those endowed with the most supreme of all aspects, and isn’t expressed by words such as ultimate truth. All phenomena are false; they are deceptive phenomena. The ultimate truth cannot be described, Devaputra. Why? No such phenomena as someone showing, something shown and someone shown to can appear ultimately. And non-apparent phenomena cannot explain non-apparent phenomena.1
Thus, distinctions such as objective entity and non-entity, own-entity and other-entity, truth and non-truth, durability and termination, permanence and impermanence, happiness and suffering, pure and impure, self and non-self, empty and non-empty, characteristics and characterised, oneness and difference, arising and ceasing and so forth cannot be found in the actual reality, because it has no observable nature. Only noble beings therefore have a valid consideration of actual reality – those who are not noble beings do not.
Title
Chapter 1: Pramuditā
