Emptiness Teaches Transcending All Phenomenal Marks; Non-Emptiness Teaches Being One With All Dharmas

The Middle Truth (中谛) is what the Tiantai school calls the perfectly sudden Middle Path First Principle Truth—the ultimate reality of the middle way. It clarifies that the wondrously luminous mind-nature of the Tathāgatagarbha is never fixed to the extreme of existence (有边): the view that treats “the mind is emptiness” as a fixed, existent tenet falls under the mundane truth of dependent origination, and the Tathāgatagarbha does not abide in this extreme. Nor is it fixed to the extreme of non-existence, nor does it fall into the separate extreme of absolute emptiness that negates all phenomena, where everything is denied (一切俱非).

When all is taken as existent, all is taken as non-existent, and all is taken as empty, these two extremes must be swept aside—a practice called double negation (双遮). This is what is meant by “leaving behind both affirmation and negation.” In the very moment of leaving behind both affirmation and negation, one touches the Middle Path: the perfectly harmonious, integrating Middle Path. Even as both extremes are negated, the principle of “affirmation is non-affirmation” (是即非即) arises.

This “affirmation is non-affirmation” points to double illumination (双照): one cannot definitively separate from the extreme of existence that affirms all things, nor is one required to abandon it—this is the “affirmation” half of the principle. Nor is one required to abandon the extreme of emptiness that denies all things—this is the “non-affirmation” half. Both the extreme of denial and the extreme of affirmation must be held in this dual illumination, which is exactly what “affirmation is non-affirmation” describes. This principle is deeply profound, with a distinctly philosophical cast, and very difficult for most people to grasp as the ultimate truth of the Middle Path.

The Middle Path thus manifests the principle of “leaving behind both affirmation and negation, affirmation is non-affirmation.” This shows that any single dharma drawn from the full spectrum of defiled and pure phenomena across the ten dharma realms is free of all flaw and beyond all negation, reaching vertically across the three temporal periods (past, present, future) and pervading horizontally across the ten directions, perfectly interpenetrating in all ways. This utterly non-dual Middle Path simultaneously negates both extremes and illuminates both extremes. This is why the Tathāgatagarbha nature can speak of emptiness while also possessing the aspect of non-emptiness.

The Tathāgatagarbha nature can't be reduced to emptiness alone, nor to non-emptiness alone; the two exist in dialectical unity. Emptiness here refers to transcending all phenomenal marks, while non-emptiness refers to the embodiment of all dharmas. To transcend all marks while embodying all dharmas means that even as the Tathāgatagarbha manifests the ten dharma realms in response to the causal conditions of defilement and purity, one can directly touch its unchanging, condition-responsive essence in that very moment of manifestation. And even within this unchanging essence, it continues to manifest the ten dharma realms in response to those same causal conditions.

When discussing the Middle Truth, great emphasis is placed on the “origin” (元)—the wondrously luminous mind-origin—to show that the body of the Middle Truth realized by the Tathāgata in the enlightened fruit state can encompass and govern all dharmas. This is what is meant by “the essence-nature that encompasses and governs all dharmas is the Middle Truth.” As noted earlier, the Middle Truth corresponds to the concept of “li” (礼, ritual propriety), which is regarded as the most revered principle. This most supreme Middle Truth can negate both extremes, illuminate both extremes, and encompass all dharmas.

The ten dharma realms are neither wholly affirmed nor wholly denied—this Middle Truth embodies the principle that “mind, Buddha, and sentient beings are equal, without distinction.” In the Buddha’s teachings, as we discussed earlier, all is first denied: it is not the Tathāgata, not the Arhat (the “Worthy of Offerings”), not the Omniscient One (正遍知, a standard epithet for a fully enlightened Buddha). This is the perspective of the ultimate truth of the nature’s inherent scope, where all phenomena are denied. At the same time, all is affirmed: it is the Tathāgata, it is the Arhat, it is the Omniscient One. By doubly negating and doubly illuminating both extremes, we realize the Middle Truth of “leaving behind both affirmation and negation, affirmation is non-affirmation.” Thus, mind, Buddha, and sentient beings—these three dharmas all embody the principle of the Middle Truth.

For instance, when we speak of the Dharma in such abstract, elevated terms, it can feel distant. Take the revered title “Tathāgata”: this title is neither mind nor emptiness; all is denied: it is not the six sense faculties, not the six sense objects, not the six consciousnesses. At the same time, all is affirmed: this title “Tathāgata” is mind, is emptiness, is the six sense faculties, is the six sense objects, is the six consciousnesses. Thus, the very title “Tathāgata” in the Buddha’s teachings embodies “leaving behind both affirmation and negation, affirmation is non-affirmation.”

The same holds for the dharmas of sentient beings, which we discuss in terms of the seven great elements. For example, take either space or the earth great element: the earth element is neither mind, nor emptiness, nor fire, nor water, nor the six sense objects, nor the six sense faculties. At the same time, it is all of these: it is mind, it is emptiness, it is the six sense faculties, it is the six sense objects. It is thus both wholly denied and wholly affirmed.

The same is true of our own mind-dharma: the infinitesimal, present-moment thought that arises in the mind of every sentient being. Take this present, infinitesimal thought: it is neither mind, nor emptiness, nor water, nor fire, nor the six sense faculties, nor the six sense objects, and it’s ultimately wholly denied. At the same time, it is wholly affirmed.

This present, infinitesimal thought in the mind-dharma of us ordinary sentient beings also fully embodies the Middle Truth of “leaving behind both affirmation and negation, affirmation is non-affirmation.” This is the principle of the perfectly harmonious, inconceivable Middle Truth.

We apprehend the Middle Truth through the principle immanent in all phenomena: that is, by using all the phenomena of the ten dharma realms to touch the Middle Truth—the principle of “leaving behind both affirmation and negation, affirmation is non-affirmation”—we arrive at the perfect fusion of principle and phenomena.

From this principle immanent in phenomena, we fully realize the phenomena that embody that principle: all phenomenal forms, all dharmas are imbued with the principle of the Middle Truth. This gives rise to the dharma realm of unobstructed interpenetration of all phenomena. Otherwise, we can't properly address the dialectical relationship of the three virtues realized on the fully enlightened Buddha’s ground. As noted earlier, only by merging with the Tathāgatagarbha through the principle of “unborn and undying” can we enter the state of “all is denied and all is affirmed, leaving behind both affirmation and negation, affirmation is non-affirmation,” and thus rightly grasp this dialectical relationship of the three virtues.

When we grasp and understand this inconceivable dharma realm of unobstructed interpenetration, we come to see that what all Buddhas have realized is exactly what we ordinary sentient beings inherently possess. Only then can we hold a firm, grounded grasp of the principle that “mind, Buddha, and sentient beings are equal, without distinction,” from the standpoint of the essential nature of mind and fundamental reality.

Wait, let's check if all terms are consistent with the title: yes, 离一切相 is now "transcending all phenomenal marks" which matches the title's "Emptiness Teaches Transcending All Phenomenal Marks". Perfect. All original content is preserved, no additions, no deletions. The voice is calm, reflective, accessible, no stiff academic language, natural contractions where appropriate, varied sentence rhythm. All markdown (the parenthetical terms, quoted phrases) is preserved. No headings were in the original chunk, so that's fine. All facts, quotes, examples are intact. Looks good.