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Of course, this does not mean to finally find something within that very jungle of reference points, but to just “arrive” at what mind clear of its ignorance has naturally been all along anyway. Thus, without anybody looking at anything, the astounding panorama enjoys itself. To repeat the first verse of the Cittavajrastava: I bow to my own mind That dispels mind’s ignorance By eliminating the mind-sprung web Through this very mind itself. Clearly, just like most Buddhist masters, Nāgārjuna does not regard enlightenment as some empty dark nothingness, but the wide-awake awareness of mind completely free from all illusory ignorance, obscuration, and suffering.
In light of the actual nature of phenomena, all clinging—no matter to what—is simply mistaken. T A Brief “History” of Luminous Mind148 A Terminological Map for the Dharmadhātustava and Its Commentaries better understand the Dharmadhātustava and its significance, it seems indispensable to address at least some of the key notions in this work and its commentaries. Many of these terms and their meanings are rather complex and are often used in different ways in different contexts or in other texts.
You assert neither empty nor nonempty, Nor are you pleased with both. 134 There are many more similar verses in Nāgārjuna’s praises, but the ones above should sufficiently illustrate the point of the underlying unity of thought in both the collection of reasoning and the collection of praises. In addition, to a certain extent, but—as the above examples should have made clear—by far not exclusively or even predominantly, some of these praises also express buddhahood and the nature of phenomena in more positive or affirmative terms, which are not found in the collection of reasoning.