Freedom from Extremes
Jamgon Mipham:
Accordingly, in the case of a beginner, it is possible for mere nonexistence (med rkyang tsam), the negation of truly existent phenomena, to arise as a mental object. But a person whose Madhyamaka investigation has hit the mark will perfectly distinguish the difference between the lack of inherent existence and mere nonexistence; and will be quite certain that a phenomenon's lack of inherent existence is inseparable from its dependent arising. Such an extraordinary mode of apprehension indeed acts as an antidote to the precipitous extremes of both substantialism and nihilism. For as long as, according to one's mode of apprehension, one is either refuting things or establishing them, one is not actually in the nature beyond all conceptual extremes. When, with reasoned analysis, one arrives at the certainty that phenomena do not dwell in any of the four extremes, and when one settles evenly in the dharmadhatu, by way of the self-cognizing primordial wisdom, this will have the power to dispel all conceptual constructs. Thus one will gain confidence in ultimate reality, in 'which there are no misconceptions to dispel and no progress to make. One will have confidence in the genuine meaning of "freedom from mental activity" as explained in the Prajnaparamita-sutra.
Accordingly, in the case of a beginner, it is possible for mere nonexistence (med rkyang tsam), the negation of truly existent phenomena, to arise as a mental object. But a person whose Madhyamaka investigation has hit the mark will perfectly distinguish the difference between the lack of inherent existence and mere nonexistence; and will be quite certain that a phenomenon's lack of inherent existence is inseparable from its dependent arising. Such an extraordinary mode of apprehension indeed acts as an antidote to the precipitous extremes of both substantialism and nihilism. For as long as, according to one's mode of apprehension, one is either refuting things or establishing them, one is not actually in the nature beyond all conceptual extremes. When, with reasoned analysis, one arrives at the certainty that phenomena do not dwell in any of the four extremes, and when one settles evenly in the dharmadhatu, by way of the self-cognizing primordial wisdom, this will have the power to dispel all conceptual constructs. Thus one will gain confidence in ultimate reality, in 'which there are no misconceptions to dispel and no progress to make. One will have confidence in the genuine meaning of "freedom from mental activity" as explained in the Prajnaparamita-sutra.
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