Friday, April 29, 2022

All Phenomena Are without Origin - 211

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[All phenomena are primordially utterly unborn, unarisen, unabiding, unconditioned, unseen, unreal, unceasing …
appearing but empty, empty but still dependently co-appearing & relatively functional.]

Analysis of "Teaching how all phenomena are without origin" - 211
– A Mahayana Sutra – (not complete - work in progress)

source: https://read.84000.co/translation/toh180.html

[i.e. About the elucidation of the true nature & dynamic of phenomena
– physical, conceptual, mental; subject, relation / action, object; individual, collective, cosmic; pure & impure –
and the way to conduct oneself:
About acting without acting, more and more in accord with
the single principle of Buddha-nature / Genuine-emptiness / Suchness / Union of the Two Truths about all dharmas.
Acting more and more in accord with the inconceivable true nature of Reality as it is here & now,
as pointed out by concepts like: the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T].
Acting in accord with valid conventional relative concepts, truths, methods, goals [T1],
but also more and more in accord with the emptiness of inherent existence of those adapted skillful means [T2] [U2T];
that is without any grasping / attachment / obsession / fixation / reification / reference points / absolutes & oppositions [Uopp];
without falling for any extreme or middle about anything involved;
without accepting / affirming / seeking / doing anything in absolute terms,
without rejecting / negating / abandoning / eliminating / not-doing anything in absolute terms,
just conventionally / relatively / inter-subjectively [Middle Way];
without any di-vision between any subject, relation / action, and objects [U3S].]

More Analysis of Sutras : https://www.gilehtblog.com/2021/03/table-of-content.html


Table of content

  • Summary

  • Introduction

  • The Translation

    • Homage

    • The Assembly

    • [I.] Questions: How come everything in samsara is equivalent to awakening / nirvana [Uopp]: primordially equal / pure / perfect / free / enlightened? What is the single principle, the unborn unchanging unceasing true nature & dynamic of reality as it is here & now, of all phenomena / dharmas [U2T]? What is the relation between the three spheres – subjects / beings, relations / actions, objects / phenomena – [U3S]? And what about the three stages of becoming?]

    • [II.] First Answer: Why do you ask? This would not be appropriate for beginning bodhisattvas who may not be ready for it.

    • [III.] Explanation of the reason for this unusual request / for these questions – it might be useful for those stuck in their attachment to concepts like opposition / strict non-attachment / strict discipline / causality or karma / mere-emptiness / the two truths together and in opposition, duality or non-duality …

    • [IV.] Answers: Ok! The Buddha accepts to teach without teaching the subtle meanings of the inconceivable Union of the Two Truths, Union of the three spheres, Union of opposites, Middle Way free from all extremes & middle.
      [i.e. Genuine-emptiness free from all extremes & middle = the Union of the Two Truths [U2T] = the single principle [U2T / U2T-3S / U2T-opp / U2T-2T].]

    • [V.] Benefits of gaining an understanding of the single principle of all phenomena [U2T / U2T-3S / U2T-opp / U2T-2T] and then gaining the acceptance that phenomena are unborn [U2T - three stages of becoming].

    • [VI.] Do not judge others: The Buddha-dharma is not about better discrimination / differentiation / judgment between good vs. evil. That is too dualistic and not in accord with Reality. Since everything is unborn [U2T], then there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge things and beings. There is no real objective basis to accept / affirm / seek / do anything in absolute terms, or to reject / negate / abandon / eliminate / not-do anything in absolute terms, just conventionally / relatively / inter-subjectively. Ex. So people should not judge / blame / criticise others in absolute terms, not become angry about the conduct of others; otherwise the karmic consequences would be disastrous for a very long time.

    • [VII.] Purification Through Direct Wisdom: When bodhisattvas fully assimilate this single principle of all phenomena [U2T / U2T-3S / U2T-opp / U2T-2T], they gain an understanding and later a direct realisation of the true nature & dynamic of the karmic cycle [U3S] as it is here & now, and thus gain the purification / transcendence of all karmic obscurations (not accepting, not rejecting it/them, just realising its/their true nature & dynamic as it is here & now).

    • [VIII.] How to interpret less-dualistically traditional Buddhist concepts from the perspective of this single principle [U2T / U2T-3S / U2T-opp / U2T-2T] and the unborn nature of all phenomena [U2T - three stages of becoming]?

      • i. How to understand the Four Noble Truths? Acting without acting, with more compassion and wisdom together; more and more in accord with the single principle [U2T].

      • ii. How should we relate to the four applications of mindfulness? Acting without acting, with more compassion and wisdom together; more and more in accord with the single principle [U2T].

      • iii. How should we relate to the five faculties? Acting without acting, with more compassion and wisdom together; more and more in accord with the single principle [U2T].

      • iv. How should we relate to the seven limbs of awakening? Acting without acting, with more compassion and wisdom together; more and more in accord with the single principle [U2T].

      • v. How should we relate to the eightfold path of noble beings? Acting without acting, with more compassion and wisdom together; more and more in accord with the single principle [U2T].

      • i-v. Conclusion & benefits — A monk should endeavor in these teachings as explained. Acting without acting, with more compassion and wisdom together; more and more in accord with the single principle [U2T].

    • [IX.] A dhāraṇī that relates all phenomena with the qualities of a buddha and causes the realization that all phenomena come down to a single principle [U2T / U2T-3S / U2T-opp / U2T-2T].

      • i. It is important to understand & directly perceive / realise / experience the inconceivable true nature & dynamic of all phenomena – physical, conceptual, mental; body, speech, mind; subject, relation / action, object; pure, impure –. That is the only way to become free from them, to transcend them without rejecting / negating / abandoning them.

      • ii. It is not about accepting this while rejecting that. The Buddha did not.

      • iii. It is not about accepting nor rejecting the three poisons, or any other dharma – it is about realising without realising their inconceivable true inconceivable nature & dynamic as it is here & now [U2T / U3S / Uopp / U2T-2T]. Meanwhile it is about acting without acting, more and more in accord with the inconceivable true nature of Reality as it is here & now, more and more in accord with the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] free from all extremes & middle.

      •  iv. Conclusion & benefits of this dhāraṇī. "They will attain unimpeded eloquence, the illumination of all phenomena, and become skilled in teaching the single principle [U2T / U2T-3S / U2T-opp / U2T-2T]. They will relate all phenomena to the qualities of a buddha." That is they will be able to perceive the Buddha-nature in everything.

    • [X.] The teaching about the knowledge concerned with terminology and language: It is about being aware of the true nature & dynamic of words / concepts / ideas / speech / insults or nice words / calumny or honors / … and not getting too emotional or reactive about them, remaining equanimous / stable / without getting angry or attached. Never thinking in terms of dualities / opposition, never accepting this while rejecting that in absolute terms, never discriminating / differentiating / judging anything or anybody in absolute terms. Ex. not rejecting / being averse to attachment / anger / ignorance / non-discipline … while accepting / grasping / getting attached to non-attachment / non-anger / wisdom / discipline …, the same for any other dualistic situation. Not being the Mr. Know it all and super judgemental control freak. Always aware of the single principle [U2T / U3S / Uopp / Middle Way / tetralemma] about everything involved. After all there is no absolute; everything is like illusions 'there but not there'; everything is conventional / relative / merely labeled by the mind and thus empty of inherent existence [U2T]. Everything is primordially equal / pure / perfect / divine / complete / free / enlightened / the inseparable three kayas, the true Buddha.

    • [XI.] Concluding teaching without teaching using less absolutist & dualistic ideas, views, methods, goals — just for fearless Bodhisattvas & householders who are ready for it.

    • [XII.] Conclusion

  • Colophon


Summary

While the Buddha is residing on Vulture Peak Mountain, the bodhisattva Siṃha­vikrānta­gāmin asks him a series of questions about emptiness [U2T] [A] and the non-dual view in which the dichotomy between subject and object has been left behind [U3S / U2T-3S] [B]. The Buddha responds with a discourse in verse identifying the nature of phenomena as the single principle of [Genuine-]emptiness [i.e. Genuine-emptiness free from all extremes & middle = the Union of the Two Truths [U2T] = the single principle [U2T / U2T-3S / U2T-opp / U2T-2T] [A].].
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[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]
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[i.e. [B] U3S / U2T-3S - Union of the three spheres: The interrelation / inseparability / interdependence / co-emergence / co-evolution of the three spheres -- ex. subject / actor / perceiver / knower / acquirer / mind, relation / action / perception / cognition / acquisition, object / result / perceived / known / phenomena. The karmic cycle: one sphere is conditioned by the others, and is conditioning the others, in a limitless and centerless cycle of causality.]
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[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [B] Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]: Apparent opposites like the three spheres – subject / being, relation / action, object / phenomena – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [D] All phenomena are primordially utterly unborn, unarisen, unabiding, unconditioned, unseen, unreal, unceasing -- emptiness, signlessness, wishlessness --: In Reality as it is, there are no real three stages of becoming: i. no real (inherently existing) dependent origination (arising) / beginning / birth / coming / before / past, ii. no real duration / middle / existence / resting-change / during / present, iii. no real cessation / ending / death / going / after / future / non-existence or nirvana extinction of the five aggregates; just conventionally / relatively / inter-subjectively, just as merely labeled / imputed by the mind. That is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now / Suchness / Dharmata / Dharmadhatu / Ground / Basis / Source. All phenomena are like illusions: 'there but not there'. Appearing <==> but empty; empty of inherent existence [T2] <==> but still dependently co-appearing and relatively functional [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All phenomena are not really caused / existent / functional / ceasing [T1], not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless [T2], not both together [2T], not neither [1T]. There is no real impermanence / discontinuity / annihilation of anything, no real permanence / continuity / eternity, not real both together, no real neither – from one moment to the next, from before and after any action / change, from one stage to the next, from one rebirth to the next, from samsara to nirvana. Meaning the true nature & dynamic of all phenomena is indescribable / inconceivable for our flawed conditioned dualistic conceptual ordinary mind(s). So there is no independent / universal / absolute / inherently existing basis to discriminate / rank / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively. So there is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. In that sense all phenomena -- physical, conceptual, mental -- can be directly perceived as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas (trikaya), the true Buddha. In terms of activity / practice / conduct, it means Bodhisattvas should act without acting, in accord with valid conventional / relative / inter-subjective words, concepts, truths, methods, goals [T1]; but also in accord with the emptiness of all dharmas involved [T2], that is without any grasping / attachment / obsession / fixation / reification / reference points, without falling for any extreme or middle, while being aware of the true nature & dynamic as it is here & now of everything involved [U2T / U3S / Uopp / U2T-2T], not accepting / affirming / seeking / adding / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively. [ANTIDOTES:] In reality as it is here & now, all phenomena are: i. not dependently arisen / caused / born / produced / existent / conditioned / perceived / real / ceasing / non-empty, ii. not independently arisen (spontaneous) / uncaused / unborn / unproduced / non-existent / unconditioned / unperceived / unreal / unceasing / empty, iii. not both together, iv. not neither, and there is no fifth; so we say that everything is 'unborn / spontaneous / unarisen / unreal / unceasing / empty' as a temporary imperfect antidote to our usual positions. And vice versa, one position is used as the antidote of the opposite position until we are ready to transcend all extremes & middle together. But if we grasp at the antidotes, then they turn into poisons. Reality as it is is beyond all opposites like those, beyond all adapted skillful means; beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; even beyond the two truths & their 'Union'.)

[i.e. [E] Tetralemma: Phenomena are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / many / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not positive (+), not negative (-), not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning their true nature & dynamic is indescribable /  inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (individual, collective, cosmic).)

(i.e. [F] The Dharma is not about accepting / generating in absolute terms anything, not about rejecting / bringing to an end in absolute terms anything like the three poisons, or five poisons, defilements, or thoughts, feelings, emotions, perceptions, conceptualisation, discrimination, creation, karma formations, etc. It is about directly perceiving / realising / experiencing their true nature & dynamic as it is here & now, as pointed out by concepts like: the Union of the Two Truths [U2T]; the Union of the three spheres[U3S / U2T-3S]; the Union of apparent opposites [Uopp / U2T-opp]; the Middle Way free from all extremes & middle – with nothing to accept, nothing to reject in absolute terms; the primordial spontaneity, timelessness, limitlessness, equality, purity, perfection, divinity, completeness, freedom, beauty, enlightenment, inseparable three pure kayas (trikaya) of everything – in the non-dual sense of those terms. The karmic cycle is transcended by directly perceiving / realising / experiencing its true nature & dynamic as it is here & now, not by opposing good vs. evil, not with better discrimination / differentiation in absolute terms, not by accepting this while rejecting that.)

(i.e. Why? [F] Because there is no real / inherently existing attachment, anger, delusion, wisdom, thoughts, ideas, feelings, perceptions, concepts, views, methods, goals, subject / self, relation / action , objects / phenomena, etc. Because everything is empty of inherent existence [T2], not really caused / existent / functional / ceasing <==> because everything is conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma [U3S], not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless. And vice versa, one aspect / truth implies / proves the other (<==>) [U2T]. So there are no real three stages of becoming for anything – physical, conceptual, mental (ex. attachment, anger, delusion) –: i. origination / beginning / birth / coming / before / past, ii. duration / middle / abiding / lasting / change / during / present, iii. cessation / ending / death / going / extinction / after / future. Not is there total absence of them; they are not existent, non non-existent, not both together, not neither, and there is no fifth. And there is no independent / universal / absolute / inherently existing basis for discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. Apparent opposites – like wholesome and unwholesome thoughts – are not really in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended / in harmony <==> thus empty of inherent existence. So we cannot really judge, accept or reject, those attachment, anger, delusion, wisdom, thoughts, ideas, feelings, perceptions, concepts, views, methods, goals, subject / self, relation / action , objects / phenomena, etc. … in absolute terms. We may as well perceive everything as primorially spontaneous, timeless, equal, pure, perfect, divine, complete, free, beautiful, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [G] The Middle Way: Since the true nature & dynamic of everything is the inconceivable Union of the Two truths, then the best attitude with anything / any-situation is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T]. That is acting without acting, more and more in accord with the inconceivable true nature of Reality as it is here & now as pointed by concepts like: the Union of the Two Truths [U2T], the Union of the three spheres [U3S] of any relation / action, the Union of opposites [Uopp] about any duality / triad / quad / etc. Acting in accord with valid conceptual concepts, truths, methods, goals, but also more and more in accord with the emptiness of all dharmas, thus without any attachment, without falling for any extreme or middle about anything.)

(i.e. [H] All dharmas are like illusions 'There, but not there'. All phenomena are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not caused / produced / arisen, not uncaused / unproduced / unarisen / unborn, not both together, not neither; not empty, not non-empty, not both together, not neither; etc.; so we say all phenomena are 'non-existent / equal / pure / perfect / one / unarisen / unborn / empty' simply as temporary imperfect antidotes to our usual positions: imperfect existence & opposition. But we should not get attached to those antidotes, otherwise they turn into poisons.)

(i.e. [I] All phenomena are inseparable spontaneous pristine manifestations of the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths / Genuine-emptiness / Buddha-nature / inseparable three kayas (trikaya). The inconceivable true nature & dynamic of all phenomena is the True Buddha. In that sense, all dharmas are primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas (trikaya), the true Buddha.)

Later, he teaches the bodhisattva about the dangers of judging the behavior of other bodhisattvas, and the dangers of making any imputations about phenomena at all ‍— explaining that both stem from ill-founded preconceptions that are transcended with spiritual awakening. In an ensuing discussion with Mañjuśrī, the Buddha further connects many standard Buddhist concepts and categories to the non-dual view that all phenomena are unborn [U2T - three stages of becoming] [D] and without intrinsic nature [i.e. Genuine-emptiness free from all extremes & middle = the Union of the Two Truths [U2T] = the single principle [U2T / U2T-3S / U2T-opp / U2T-2T].] [A]. Lastly, a god is instructed in the knowledge that overcomes the duality of various opposites [Uopp / U2T-opp] [C], and Mañjuśrī concludes the sūtra by revealing the circumstances of his time as a beginning bodhisattva.

(i.e. SUMMARY: It is about understanding / perceiving / realising / experiencing without understanding / perceiving / realising / experiencing, and acting without acting more and more in accord with, the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: the Union of the Two Truths [U2T], the Union of the three spheres [U3S] of any relation / action, the Union of opposites [Uopp] about any duality / triad / quad / etc., the Middle way free from all extremes & middle. Acting in accord with valid conceptual concepts, truths, methods, goals [T1], but also more and more in accord with the emptiness of all dharmas [T2], thus without any attachment, without falling for any extreme or middle about anything.)

(i.e. THE MAIN MESSAGE of the sūtra unfolds as an explanation of the [inseparable] two truths.)

(i.e. and their inter-relation / equality / inseparability / interdependence / harmony / 'Union' – and
the need to act more and more in accord with this 'Union of the Two Truths [U2T]' free from all extremes & middle: ex.

i) Nihilism: not accepting / affirming / seeking / privileging one side / truth (ex. mere-emptiness / nothingness [T2] / nirvana)
while rejecting / negating / abandoning / ignoring / neglecting the other side / truth (ex. appearances [T1] / dependent origination / causality / relativity / functionality / laws / practices / samsara);

ii) Naïve realism: not accepting / affirming / seeking / privileging the other side / truth (ex. mere-appearances [T1] / dependent origination / causality / relativity / functionality / laws / skillful means / practices / the world / samsara)
while rejecting / negating / abandoning / ignoring / neglecting the first side / truth (ex. emptiness [T2] / nirvana);

iii) Dualism: not accepting both sides / truths together as if different and in opposition [2T],

iv) Monism / Oneness: neither: not rejecting both sides / truths as if identical / a cosmic oneness [1T].

It is 'acting without acting': acting in accord with valid conventional / relative truths [T1], but without any grasping / attachment / obsession / fixation / reification / reference points to anything as if existing independently / universally / absolutely / inherently, with inherently existing characteristics / properties / qualities, and in inherently existing relations / oppositions. [T2] [U2T] It is acting in accord with the Middle Way free from all extremes & middle.)

[Note: The two truths are:
T1: conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma (in cycle), not completely non-existence;
T2: emptiness of inherent existence, not real existence;
U2T: those two truths, like any other pair of apparent opposites, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in 'Union' <==> thus empty of inherent existence.
They are tools to help us to get to the 'inconceivable' by refuting what 'Reality as it is' is not, all extreme views like: existence / dharma, non-existence / non-dharma, both together, neither; difference / manyness / diversity, identity / oneness / sameness, both together, neither; permanence / continuity, impermanence / discontinuity, both together, neither; individual, collective, cosmic, a combination of those, none of those; subject, relation / action / process, object, a combination of those, none of those; etc.

The three spheres: ex.
i. The subject / actor / goer / perceiver / knower / acquirer / owner,
ii. The relation / action / going / perceiving / knowing / acquiring / having
iii. The object / result / destination / perceived / known / acquired / possessions / karma / 5 aggregates / body & speech & mind.Generalisations:
Whenever it is possible the comments of each section are expressed into a more global context. So they always cover more than just what is said in the various translations. The goal is to make the Big Picture more visible.

Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.
Note: The Diamond Sutra was written for beginners, but my comments are for more advanced students.)


Introduction

Teaching How All Phenomena Are without Origin presents the Buddha Śākyamuni's
elucidation of the nature of phenomena [U2T] [A] and the way to conduct oneself [acting without acting more and more in accord with this Union of the Two Truths [U2T]].

His discourse is oriented around a series of paradoxes between conduct and wisdom, and specifically highlights the interplay of monastic discipline and the activities that best serve beings.
To illustrate these paradoxes the Buddha draws on scenes from his own past lives and those of the bodhisattva Mañjuśrī, scenes that are also meant to illustrate the negative karmic consequences of [judging /] criticizing the conduct of [others /] bodhisattvas.

(i.e. There are no absolutes basis for judgment: In Reality as it is here & now, since the true nature of all dharmas is the inconceivable Union of the Two Truths [U2T], then there is no independent / universal / absolute / inherently existing basis for discrimination / differentiation / judgment in absolute terms, just conventionally / relatively / inter-subjectively. There are no independent / universal / absolute / inherently existing words, concepts, truths / views, methods / paths, goals, just conventionally / relatively / inter-subjectively; just possible adapted skillful means.)


The sūtra is set on Vulture Peak Mountain, where the Buddha is asked a series of questions about [Genuine-]emptiness [ = U2T] [A] and the non-dual view [U3S / Uopp] [B] [C] by the bodhisattva Siṃha­vikrānta­gāmin. The Buddha responds with a discourse in verse identifying the single principle of [Genuine-]emptiness [i.e. Genuine-emptiness free from all extremes & middle = the Union of the Two Truths [U2T] = the single principle [U2T / U2T-3S / U2T-opp / U2T-2T].] [A] as the nature of phenomena [I], but he cautions that immature bodhisattvas will not properly understand that teaching. (i.e. The danger of falling into one extreme or another about the two truths (ex. mere-emptiness [T2], or 2T, or 1T, or any extreme / opposite of any duality / triad / quad / etc.)
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[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]
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[i.e. [B] U3S / U2T-3S - Union of the three spheres: The interrelation / inseparability / interdependence / co-emergence / co-evolution of the three spheres -- ex. subject / actor / perceiver / knower / acquirer / mind, relation / action / perception / cognition / acquisition, object / result / perceived / known / phenomena. The karmic cycle: one sphere is conditioned by the others, and is conditioning the others, in a limitless and centerless cycle of causality.]
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[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [B] Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]: Apparent opposites like the three spheres – subject / being, relation / action, object / phenomena – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [I] All phenomena are inseparable spontaneous pristine manifestations of the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths / Genuine-emptiness / Buddha-nature / inseparable three kayas (trikaya). The inconceivable true nature & dynamic of all phenomena is the True Buddha. In that sense, all dharmas are primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas (trikaya), the true Buddha.)

Later, he tells the story of the two bodhisattvas Cāritramati and Viśuddha­cāritra to illustrate the dangers of judging the behavior of [others /] bodhisattvas because of misunderstanding the nature of their skillful means.

(i.e. There are no absolutes, only adapted skillful means: In Reality as it is here & now, since the true nature of all dharmas is the inconceivable Union of the Two Truths [U2T], then there is no independent / universal / absolute / inherently existing basis for discrimination / differentiation / judgment in absolute terms, just conventionally / relatively / inter-subjectively. There are no independent / universal / absolute / inherently existing words, concepts, truths / views, methods / paths, goals, just conventionally / relatively / inter-subjectively; just possible adapted skillful means.)

He then explains, with great psychological insight, how such value judgements are generally based on ill-founded and preconceived notions (i.e. Attachment to one extreme or another) that need to be abandoned [transcended by realising their true nature & dynamic as it is here & now] by those who seek awakening.

Next follows a discussion with Mañjuśrī in which the Buddha explains that many standard Buddhist concepts and categories used to describe the path to awakening are mere imputations, and that their true import will be realized once all phenomena are known to be unborn [U2T - three stages of becoming] [D] and without intrinsic nature [U2T-all] [A].
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[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [D] Union of the Two Truths about the three stages of becoming: In reality as it is, everything is not born / caused / produced / arisen / real / ceasing, not unborn / uncaused / unproduced / unarisen / unreal / unceasing, not both together, not neither, and there is no fifth; so we say that everything is 'unborn / spontaneous / unarisen / unreal' as a temporary imperfect antidote to our usual position. And vice versa, one position is used as the antidote of the other opposite position until we are ready to transcend all extremes & middle together. Reality as it is is beyond all opposites like those. We could use the same reasoning with the two truths themselves.
Meaning there are no real three stages of becoming -- i. dependent origination / beginning / birth / coming / before / past, ii. duration / middle / life / rebirth / change / staying / during / present, iii. cessation / ending / death / going / after / future - or nirvana extinction of the five aggregates – for anything – physical, conceptual, mental, subject / being, relation / action, object / phenomena –. And no complete absence / non-existence of them either, and no both together, and no neither.
Those three stages of becoming are empty of inherent existence [T2], not really caused / existent / functional / ceasing <==> because interdependent, co-dependent [T1], merely labeled / imputed by the mind [U3S], not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless (and not both existent & non-existent together, not neither). And vice versa, one truth implies / proves / enables the other (<==>) [U2T].
Those three stages of becoming are like dreams / magical illusions / tricks of the sight / mirages / reflections / echos / Cities of Gandharvas / emanated apparitions: 'There but not there' [U2T].
These three stages of becoming are not really caused / existent / functional / ceasing, not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; etc.)

(i.e. [D] All phenomena are primordially utterly unborn, unarisen, unabiding, unconditioned, unseen, unreal, unceasing -- emptiness, signlessness, wishlessness --: In Reality as it is, there are no real three stages of becoming: i. no real (inherently existing) dependent origination (arising) / beginning / birth / coming / before / past, ii. no real duration / middle / existence / resting-change / during / present, iii. no real cessation / ending / death / going / after / future / non-existence or nirvana extinction of the five aggregates; just conventionally / relatively / inter-subjectively, just as merely labeled / imputed by the mind. That is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now / Suchness / Dharmata / Dharmadhatu / Ground / Basis / Source. All phenomena are like illusions: 'there but not there'. Appearing <==> but empty; empty of inherent existence [T2] <==> but still dependently co-appearing and relatively functional [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All phenomena are not really caused / existent / functional / ceasing [T1], not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless [T2], not both together [2T], not neither [1T]. There is no real impermanence / discontinuity / annihilation of anything, no real permanence / continuity / eternity, not real both together, no real neither – from one moment to the next, from before and after any action / change, from one stage to the next, from one rebirth to the next, from samsara to nirvana. Meaning the true nature & dynamic of all phenomena is indescribable / inconceivable for our flawed conditioned dualistic conceptual ordinary mind(s). So there is no independent / universal / absolute / inherently existing basis to discriminate / rank / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively. So there is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. In that sense all phenomena -- physical, conceptual, mental -- can be directly perceived as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas (trikaya), the true Buddha. In terms of activity / practice / conduct, it means Bodhisattvas should act without acting, in accord with valid conventional / relative / inter-subjective words, concepts, truths, methods, goals [T1]; but also in accord with the emptiness of all dharmas involved [T2], that is without any grasping / attachment / obsession / fixation / reification / reference points, without falling for any extreme or middle, while being aware of the true nature & dynamic as it is here & now of everything involved [U2T / U3S / Uopp / U2T-2T], not accepting / affirming / seeking / adding / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively. [ANTIDOTES:] In reality as it is here & now, all phenomena are: i. not dependently arisen / caused / born / produced / existent / conditioned / perceived / real / ceasing / non-empty, ii. not independently arisen (spontaneous) / uncaused / unborn / unproduced / non-existent / unconditioned / unperceived / unreal / unceasing / empty, iii. not both together, iv. not neither, and there is no fifth; so we say that everything is 'unborn / spontaneous / unarisen / unreal / unceasing / empty' as a temporary imperfect antidote to our usual positions. And vice versa, one position is used as the antidote of the opposite position until we are ready to transcend all extremes & middle together. But if we grasp at the antidotes, then they turn into poisons. Reality as it is is beyond all opposites like those, beyond all adapted skillful means; beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; even beyond the two truths & their 'Union'.)

In their ensuing dialogue, various standard Buddhist expressions are relativized in terms of this ultimate, non-objectifying view.

(i.e. There are no absolutes, everything is relative: In Reality as it is here & now, there are no independent / universal / absolute / inherently existing words, concepts, ideas, views, truths, methods, milestones / goals.)

This discussion demonstrates that the Buddhist path is only fully realized once the habitual tendency to accept, reject [G], or otherwise objectify phenomena [A], including phenomena of the path itself, has been left behind [transcended, not accepted, not rejected].

(i.e. [G] The Middle Way: Since the true nature & dynamic of everything is the inconceivable Union of the Two truths, then the best attitude with anything / any-situation is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T]. That is acting without acting, more and more in accord with the inconceivable true nature of Reality as it is here & now as pointed by concepts like: the Union of the Two Truths [U2T], the Union of the three spheres [U3S] of any relation / action, the Union of opposites [Uopp] about any duality / triad / quad / etc. Acting in accord with valid conceptual concepts, truths, methods, goals, but also more and more in accord with the emptiness of all dharmas, thus without any attachment, without falling for any extreme or middle about anything.)

In the last part of the sūtra, the Buddha, followed by Mañjuśrī, instructs a god named Playful Clairvoyant Lotus in the knowledge that penetrates sound and language and enables one to see through the duality of various opposites [Uopp / U2T-opp] [C].
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[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

Mañjuśrī is then induced to tell his story as a neophyte bodhisattva, to further illustrate the problem of negatively judging the conduct of other spiritual practitioners and underestimating the potential of a student.

(i.e. There are no absolutes basis for judgment: In Reality as it is here & now, since the true nature of all dharmas is the inconceivable Union of the Two Truths [U2T], then there is no independent / universal / absolute / inherently existing basis for discrimination / differentiation / judgment in absolute terms, just conventionally / relatively / inter-subjectively. There are no independent / universal / absolute / inherently existing words, concepts, truths / views, methods / paths, goals, just conventionally / relatively / inter-subjectively; just possible adapted skillful means.)

The sūtra refers repeatedly to the theme of the single principle, the realization of [Genuine-]emptiness [i.e. Genuine-emptiness free from all extremes & middle = the Union of the Two Truths [U2T] = the single principle [U2T / U2T-3S / U2T-opp / U2T-2T].] [A] (i.e. Emptiness free from all extremes & middle = Union of the Two Truths)
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[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

When this is known, all proscribed activity ‍— indulgence in sense pleasures and disturbing emotions ‍— need no longer be avoided [G]. However, since no one except the Buddha can be the final judge of another being's conduct or realization, bodhisattvas are strongly encouraged to avoid judging one another and to teach according to the student's capacity.

(i.e. [G] The Middle Way: Since the true nature & dynamic of everything is the inconceivable Union of the Two truths, then the best attitude with anything / any-situation is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T]. That is acting without acting, more and more in accord with the inconceivable true nature of Reality as it is here & now as pointed by concepts like: the Union of the Two Truths [U2T], the Union of the three spheres [U3S] of any relation / action, the Union of opposites [Uopp] about any duality / triad / quad / etc. Acting in accord with valid conceptual concepts, truths, methods, goals, but also more and more in accord with the emptiness of all dharmas, thus without any attachment, without falling for any extreme or middle about anything.)

(i.e. There are no absolutes, only adapted skillful means: In Reality as it is here & now, since the true nature of all dharmas is the inconceivable Union of the Two Truths [U2T], then there is no independent / universal / absolute / inherently existing basis for discrimination / differentiation / judgment in absolute terms, just conventionally / relatively / inter-subjectively. There are no independent / universal / absolute / inherently existing words, concepts, truths / views, methods / paths, goals, just conventionally / relatively / inter-subjectively; just possible adapted skillful means.)


Fragments of a Sanskrit version of this sūtra have survived, as have two translations into Chinese by Kumārajīva (fourth century, Zhu fa wu xing jing 諸法無行經, Taishō 650) and Jñānagupta (fifth century, Fu shuo zhu fa ben wu jing 佛說諸法本無經, Taishō 651). The extant Sanskrit sections of the sūtra have been translated into English by Jens Braarvig, who also published a Sanskrit edition that includes parallel passages of the Tibetan and Chinese translations. In his introduction to the text, Braarvig tentatively dates the sole surviving Sanskrit manuscript to the fifth century ᴄᴇ, a considerably later date than that of Kumārajīva's Chinese translation. According to the colophon to the Tibetan translation, the sūtra was translated into Tibetan by the monk Rinchen Tso, a translator active sometime during the late eighth and early ninth centuries ᴄᴇ. However, the Tibetan translation is not included in the early ninth-century Denkarma (ldan dkar ma) inventory of Tibetan translations, so this dating and the attribution to Rinchen Tso cannot be verified by this source. The title of the text is, however, included in the Mahāvyutpatti (as entry no. 1362), so the dating of the Tibetan translation to the early ninth century does seem reasonable in spite of its absence from the Denkarma inventory.


The primary Tibetan text used for the present translation was the Degé (sde dge) edition, but the other editions considered in the Comparative Kangyur (dpe bsdur ma) were also consulted. In passages where the Sanskrit was available, it was consulted for our translation. However, as the Sanskrit and Tibetan manuscripts are often radically different, we have primarily based our translation on the Tibetan, except in those cases where the Sanskrit sheds light on, or clarifies, the Tibetan.




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The Noble Great Vehicle Sūtra
Teaching how all phenomena are without origin

The Translation

[Homage]

Homage to all buddhas and bodhisattvas.


[The Assembly:]

Thus did I hear at one time. The Blessed One was staying at Vulture Peak Mountain in Rājagṛha together with a great monastic assembly of five hundred monks. Also gathered there were twelve thousand bodhisattvas, including the bodhisattva great being Vyūha­pratimaṇḍita, the bodhisattva great being Siṃha­vikrānta­gāmin, the bodhisattva great being Anāvaraṇa­raśmi­nirdhauta­prabhā­tejo­rāśi, the bodhisattva great being Giri­śikhara­meru­svara­rāja, the bodhisattva great being Priya­prahasita­vimala­prabha, the bodhisattva great being Sūrya­candrābhibhūtārci, the bodhisattva great being Parama­vimala­paṭṭa­dhārin, the bodhisattva great being Niścarita­tejas­padma­praphullita­gātra, the bodhisattva great being Brahma­svara­nirghoṣa­svara, the bodhisattva great being Siṃha­rāja­gati­vikrīḍita­mati, the bodhisattva great being Kanakārci­śuddha­vimala­tejas, the bodhisattva great being Mṛdutaruṇa­sparśa­gātra, the bodhisattva great being Body That Expands Like a Golden Ornamented Victory Banner, the bodhisattva great being Daśa­raśmi­māra­bala­pramardin, the bodhisattva great being Śāntīndriyeryāpatha­praśānta­gāmin, the bodhisattva great being Dharaṇīndharābhyudgata­rāja, the bodhisattva great being Singer of Divine Melodies, the bodhisattva great being Sarva­dharmeśvara­vaśa­vikrānta­gāmin, the bodhisattva great being Śrī­tejo­vimala­gātra, and the bodhisattva great being Mañjuśrī­kumāra­bhūta. Ninety-two thousand other bodhisattvas were also present.


[I.] [Questions: How come everything in samsara is equivalent to awakening / nirvana [Uopp]: primordially equal / pure / perfect / free / enlightened? What is the single principle, the unborn unchanging unceasing true nature & dynamic of reality as it is here & now, of all phenomena / dharmas [U2T]? What is the relation between the three spheres – subjects / beings, relations / actions, object / phenomena – [U3S]? And what about the three stages of becoming?]

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While beholding this bodhisattva assembly, the bodhisattva great being Siṃha­vikrānta­gāmin stood up, draped his shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and said in verse:

"Guide of boundless renown, please explain
How phenomena are without a life principle, personality, and self.
[i.e. Genuine-emptiness free from all extremes & middle = the Union of the Two Truths [U2T] = the single principle [U2T / U2T-3S / U2T-opp / U2T-2T].]
-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]
-
This supreme assembly, so sublime,
Is filled with peace, constant peace, and lasting peace.

(i.e. According to Mipham, there are two models of the two truths: In one model, the two truths are presented as appearance [T1] and emptiness [T2]. In the other model, they are presented as two modes of experience: the way things appear / the relative and the way things really are / the absolute [U2T]. When talking about the Union of the Two Truths the first model is used. When talking about the true nature & dynamic of Reality as it is here & now, the second model is used. The two models are integrated by realising that the inconceivable true nature of Reality as it is here & now is the inconceivable Union of the Two Truths [U2T] – the Union of appearances [T1] & emptiness [T2] – free from all extremes & middle. On the two models see: Two models of the Two Truths -- Douglas Duckworth - 012)

(i.e. The true nature & dynamic of Reality as it is here & now is indescribable / inconceivable for our flawed conditioned dualistic conceptual ordinary mind(s). Still, we point to it using concepts like the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Dharmata / Dharmadhatu / Suchness / Union of the Two Truths [U2T] – all free of all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma; beyond all description / conceptualisation & non-description / non-conceptualisation, discrimination / differentiation & non-discrimination / non-differentiation, causality / production & non-causality / non-production, form & non-form, matter-energy, space & time (and their opposites). All fingers pointing at the moon, not the moon itself. In other words:
The ultimate truth 'in the sense of Reality as it is', the Buddha-nature of everything, the Genuine-emptiness of everything free from all extremes & middle, is the inconceivable equality / inseparability / interdependence / harmony / Union of the Two Truths [U2T] beyond all extremes & middle. Where these two truths – dependent origination [T1] and emptiness [T2] – are not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither. Meaning the Union of the Two Truths is inconceivable. It is not like bringing two things together. For more on the Ground see "The View / Ground - Dudjom Rinpoche - 097".)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"How can a view (-) be awakening (+)? [Uopp]
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

-
How can freedom from anger, jealousy, and pride,
Or from the nature of desire, be awakening?
Protector of boundless renown, please explain.

"Flawless one, how could the conditioned realm [samsara] (-),
In which there is no nirvāṇa, ever be awakening [nirvana] (+)? [Uopp]
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

-
Compassionate Victorious One, please explain
How phenomena are non-dual. [Uopp - Equality of all dharmas: physical, conceptual, mental]

"How is it that phenomena (-) are utterly liberated?
How are they equivalent to nirvāṇa and liberation (+)? [Uopp]
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

-
Protector, explain that which is unbound
And unattached to any attachment, like space.

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"You who have the voice of the kalaviṅka, Brahmā, and the gods,
A golden countenance flawless in its luster,
A pleasing luminosity, and all supreme qualities,
Please explain the single principle, the permanent nature of reality.
[i.e. Genuine-emptiness free from all extremes & middle = the Union of the Two Truths [U2T] = the single principle [U2T / U2T-3S / U2T-opp / U2T-2T].]
-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"How is it that obscuration (-) is the same as awakening (+)?
How is it that phenomena (-) are the nature of awakening (+)? [Uopp]
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

-
How are Dharma (+) and non-Dharma (-) alike? [Uopp - Equality of existence & non-existence.]
How are the two similar to space? [U2T]

"When they are neither numerable [many] nor numberless [one],
How can phenomena (-) be similar to peace (+)? [Uopp]
Faultless one, how is there no awakening (+) in them (-),
And no omniscience (++) either
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

[i.e. [E] Tetralemma: Phenomena are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / many / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not positive (+), not negative (-), not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning their true nature & dynamic is indescribable /  inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (individual, collective, cosmic).)

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"The nature of what has been, is, and will be done, (i.e. the three spheres before, during and after any infinitesimal moment, any action / production / change, any rebirth, or liberation)
As well as apprehension (relation / action) and the apprehended (object), has never existed [nor non-existed].
Beings (subject) have also never existed [nor non-existed]. [U3S / U2T-3S]
-
(i.e. In the three times, the three spheres – subject, relation / action, object – are not existent / functional, not non-existent / non-functional, not both together, not neither. The three spheres are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither.)
-
[i.e. [B] U3S / U2T-3S - Union of the three spheres: The interrelation / inseparability / interdependence / co-emergence / co-evolution of the three spheres -- ex. subject / actor / perceiver / knower / acquirer / mind, relation / action / perception / cognition / acquisition, object / result / perceived / known / phenomena. The karmic cycle: one sphere is conditioned by the others, and is conditioning the others, in a limitless and centerless cycle of causality.]

-
How is there no Dharma practice in that?

(i.e. [B] Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]: Apparent opposites like the three spheres – subject / being, relation / action, object / phenomena – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"There is no discipline or patience, [U2T] (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
Nor is there ever any distorted discipline. [Uopp]
There is no concentration or insight, [U2T]
-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

-
So how could there ever be knowledge [wisdom] (+) or ignorance (-)?
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

"How are phenomena [primordially] stainless and pure,
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

-
Nothing whatsoever, like space? [U2T] (i.e. 'Nothing' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

-
How is it that the nature of mind (subject) is never observed,
And that phenomena (objects)  are devoid of mind (subject)? [U3S]
-
[i.e. [B] U3S / U2T-3S - Union of the three spheres: The interrelation / inseparability / interdependence / co-emergence / co-evolution of the three spheres -- ex. subject / actor / perceiver / knower / acquirer / mind, relation / action / perception / cognition / acquisition, object / result / perceived / known / phenomena. The karmic cycle: one sphere is conditioned by the others, and is conditioning the others, in a limitless and centerless cycle of causality.]

[i.e. [E] Tetralemma: All phenomena, including the three spheres, are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / many / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not positive (+), not negative (-), not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning their true nature & dynamic is indescribable /  inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (individual, collective, cosmic).)

(i.e. [B] Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]: Apparent opposites like the three spheres – subject / being, relation / action, object / phenomena – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"How is there no knowledge, (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
No meditation, and nothing realized? [U2T]
-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

-
There is nothing to be abandoned anywhere,
[i.e. The Middle Way free from all extremes & middle; nothing to accept, nothing to reject in absolute terms.]
So how are beings like the element of space?

[i.e. [E] Tetralemma: All phenomena, including the three spheres of causality – subject / cause / teachings, relation / action / causality / production, object / result / effect / merit & liberation –, are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / many / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not positive (+), not negative (-), not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning their true nature & dynamic is indescribable /  inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (individual, collective, cosmic).)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [G] The Middle Way: Since the true nature & dynamic of everything is the inconceivable Union of the Two truths, then the best attitude with anything / any-situation is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T]. That is acting without acting, more and more in accord with the inconceivable true nature of Reality as it is here & now as pointed by concepts like: the Union of the Two Truths [U2T], the Union of the three spheres [U3S] of any relation / action, the Union of opposites [Uopp] about any duality / triad / quad / etc. Acting in accord with valid conceptual concepts, truths, methods, goals, but also more and more in accord with the emptiness of all dharmas, thus without any attachment, without falling for any extreme or middle about anything.)

"Where reality is of a single principle,
There is no nature at all. (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
Protector, please explain this principle of phenomena [U2T / U2T-3S / U2T-opp / U2T-2T]
In which there is no arising at all. [U2T - three stages of becoming]

-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

[i.e. [E] Tetralemma: All dharmas, including the three stages of becoming, are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / many / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not positive (+), not negative (-), not both together, not neither; not this, not non-this, not both together, not neither; etc. Meaning their true nature & dynamic is indescribable /  inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (individual, collective, cosmic).)

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [D] All phenomena are primordially utterly unborn, unarisen, unabiding, unconditioned, unseen, unreal, unceasing -- emptiness, signlessness, wishlessness --: In Reality as it is, there are no real three stages of becoming: i. no real (inherently existing) dependent origination (arising) / beginning / birth / coming / before / past, ii. no real duration / middle / existence / resting-change / during / present, iii. no real cessation / ending / death / going / after / future / non-existence or nirvana extinction of the five aggregates; just conventionally / relatively / inter-subjectively, just as merely labeled / imputed by the mind. That is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now / Suchness / Dharmata / Dharmadhatu / Ground / Basis / Source. All phenomena are like illusions: 'there but not there'. Appearing <==> but empty; empty of inherent existence [T2] <==> but still dependently co-appearing and relatively functional [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All phenomena are not really caused / existent / functional / ceasing [T1], not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless [T2], not both together [2T], not neither [1T]. There is no real impermanence / discontinuity / annihilation of anything, no real permanence / continuity / eternity, not real both together, no real neither – from one moment to the next, from before and after any action / change, from one stage to the next, from one rebirth to the next, from samsara to nirvana. Meaning the true nature & dynamic of all phenomena is indescribable / inconceivable for our flawed conditioned dualistic conceptual ordinary mind(s). So there is no independent / universal / absolute / inherently existing basis to discriminate / rank / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively. So there is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. In that sense all phenomena -- physical, conceptual, mental -- can be directly perceived as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas (trikaya), the true Buddha. In terms of activity / practice / conduct, it means Bodhisattvas should act without acting, in accord with valid conventional / relative / inter-subjective words, concepts, truths, methods, goals [T1]; but also in accord with the emptiness of all dharmas involved [T2], that is without any grasping / attachment / obsession / fixation / reification / reference points, without falling for any extreme or middle, while being aware of the true nature & dynamic as it is here & now of everything involved [U2T / U3S / Uopp / U2T-2T], not accepting / affirming / seeking / adding / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively. [ANTIDOTES:] In reality as it is here & now, all phenomena are: i. not dependently arisen / caused / born / produced / existent / conditioned / perceived / real / ceasing / non-empty, ii. not independently arisen (spontaneous) / uncaused / unborn / unproduced / non-existent / unconditioned / unperceived / unreal / unceasing / empty, iii. not both together, iv. not neither, and there is no fifth; so we say that everything is 'unborn / spontaneous / unarisen / unreal / unceasing / empty' as a temporary imperfect antidote to our usual positions. And vice versa, one position is used as the antidote of the opposite position until we are ready to transcend all extremes & middle together. But if we grasp at the antidotes, then they turn into poisons. Reality as it is is beyond all opposites like those, beyond all adapted skillful means; beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; even beyond the two truths & their 'Union'.)

"In it there is no learning, no worthy ones ‍—
How could there be solitary buddhas?
Where there are no phenomena seeking awakening,
How could there be coming and going?

"Where there is no dwelling or support,
And no coming or going,
Phenomena are free of coming and going, [U2T - three stages of becoming]
So how do they remain stable and unmoving like mountains?

"How is there no perception (relation / action) or form (object)? [U3S]
-
[i.e. [B] U3S / U2T-3S - Union of the three spheres: The interrelation / inseparability / interdependence / co-emergence / co-evolution of the three spheres -- ex. subject / actor / perceiver / knower / acquirer / mind, relation / action / perception / cognition / acquisition, object / result / perceived / known / phenomena. The karmic cycle: one sphere is conditioned by the others, and is conditioning the others, in a limitless and centerless cycle of causality.]

-
How could the nature of form (-) be awakening (+)? [Uopp]
How are form (-) and awakening (+) not two? [Uopp]
Stainless and eminent Victor, speak about these things.
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"Where there is no Buddha, (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
And where there is no Dharma or Saṅgha, [Uopp]
How could the supreme Buddha, Dharma, and Saṅgha
Be of a single principle [U2T / U2T-3S / U2T-opp / U2T-2T]?
-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"Where there is no emptiness or characteristics,
There is no gathering or separation. (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
Phenomena are free of both name and being unnamed,
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[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

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So how is sound made audible, like an echo?

(i.e. [H] All dharmas are like illusions 'There, but not there'. All phenomena are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not caused / produced / arisen, not uncaused / unproduced / unarisen / unborn, not both together, not neither; not empty, not non-empty, not both together, not neither; etc.; so we say all phenomena are 'non-existent / equal / pure / perfect / one / unarisen / unborn / empty' simply as temporary imperfect antidotes to our usual positions: imperfect existence & opposition. But we should not get attached to those antidotes, otherwise they turn into poisons.)

"Where there is no arising or non-arising, [U2T - three stages of becoming]
And no faultless nirvāṇa, (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
There is also no saṃsāra. [Uopp]
How do all phenomena come down to a single principle [U2T / U2T-3S / U2T-opp / U2T-2T]?
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[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [D] All phenomena are primordially utterly unborn, unarisen, unabiding, unconditioned, unseen, unreal, unceasing -- emptiness, signlessness, wishlessness --: In Reality as it is, there are no real three stages of becoming: i. no real (inherently existing) dependent origination (arising) / beginning / birth / coming / before / past, ii. no real duration / middle / existence / resting-change / during / present, iii. no real cessation / ending / death / going / after / future / non-existence or nirvana extinction of the five aggregates; just conventionally / relatively / inter-subjectively, just as merely labeled / imputed by the mind. That is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now / Suchness / Dharmata / Dharmadhatu / Ground / Basis / Source. All phenomena are like illusions: 'there but not there'. Appearing <==> but empty; empty of inherent existence [T2] <==> but still dependently co-appearing and relatively functional [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All phenomena are not really caused / existent / functional / ceasing [T1], not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless [T2], not both together [2T], not neither [1T]. There is no real impermanence / discontinuity / annihilation of anything, no real permanence / continuity / eternity, not real both together, no real neither – from one moment to the next, from before and after any action / change, from one stage to the next, from one rebirth to the next, from samsara to nirvana. Meaning the true nature & dynamic of all phenomena is indescribable / inconceivable for our flawed conditioned dualistic conceptual ordinary mind(s). So there is no independent / universal / absolute / inherently existing basis to discriminate / rank / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively. So there is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. In that sense all phenomena -- physical, conceptual, mental -- can be directly perceived as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas (trikaya), the true Buddha. In terms of activity / practice / conduct, it means Bodhisattvas should act without acting, in accord with valid conventional / relative / inter-subjective words, concepts, truths, methods, goals [T1]; but also in accord with the emptiness of all dharmas involved [T2], that is without any grasping / attachment / obsession / fixation / reification / reference points, without falling for any extreme or middle, while being aware of the true nature & dynamic as it is here & now of everything involved [U2T / U3S / Uopp / U2T-2T], not accepting / affirming / seeking / adding / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively. [ANTIDOTES:] In reality as it is here & now, all phenomena are: i. not dependently arisen / caused / born / produced / existent / conditioned / perceived / real / ceasing / non-empty, ii. not independently arisen (spontaneous) / uncaused / unborn / unproduced / non-existent / unconditioned / unperceived / unreal / unceasing / empty, iii. not both together, iv. not neither, and there is no fifth; so we say that everything is 'unborn / spontaneous / unarisen / unreal / unceasing / empty' as a temporary imperfect antidote to our usual positions. And vice versa, one position is used as the antidote of the opposite position until we are ready to transcend all extremes & middle together. But if we grasp at the antidotes, then they turn into poisons. Reality as it is is beyond all opposites like those, beyond all adapted skillful means; beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; even beyond the two truths & their 'Union'.)

"In that, there are no gods or nāgas,
No yakṣas, kinnaras, or spirits,
And no hell beings either, (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
So how could there be any states of being? [U2T]

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[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"How is it that the Protector's way of explaining phenomena,
And what is said by evil-minded tīrthikas,
Are not two different things? [Uopp]
How is it that all words are the same?" [Uopp - Equality of all dharmas: physical, conceptual, mental]
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[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]


[II.] [First Answer: Why do you ask? This would not be appropriate for beginning bodhisattvas who may not be ready for it.]

[Back to TOC]

The Blessed One expressed his approval to the bodhisattva great being Siṃha­vikrānta­gāmin, saying,
(i.e. There is no independent / universal / absolute / inherently existing Truth to teach, only adapted skillful means like: the Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of opposites [Uopp], the Middle way free from all extremes & middle, the tetralemma …)

"Noble son, excellent, excellent! It is astonishing that you ask such questions that all worldly beings find difficult to grasp. Noble son, this is certainly acceptable, but why do you ask? This is not a subject fit for beginning bodhisattvas who possess the views of emptiness, signlessness, wishlessness, non-arising, the intangible, no attributes, buddhas, and awakening. Noble son, do not speak of this Dharma teaching in front of beginning bodhisattvas.

"Why? Because this teaching will entirely interrupt their roots of virtue. It might cause them to regress from the awakening of the buddhas and fall into eternalism or nihilism. It is possible they will not understand what realization the thus-gone ones base their teachings on."


[III.] [Explanation of the reason for this unusual request / for these questions – it might be useful for those stuck in their attachment to things like opposition / strict non-attachment / strict discipline / causality or karma / mere-emptiness / the two truths together and in opposition, duality or non-duality.]

[Back to TOC]

The bodhisattva great being Siṃha­vikrānta­gāmin replied,

"Blessed One, please explain this. In the future there will be bodhisattvas who have the views of emptiness, signlessness, wishlessness, non-arising, no attributes, buddhas, and awakening. They will conceptualize everything as emptiness and signlessness, be fond of speech, be attached to expressions, believe syllables to be pure, be inclined to conversation, and cling fondly to elegant expressions and names.

"If these bodhisattvas hear the Thus-Gone One teaching the Dharma beyond letters or words [inconceivable], they will abandon these views and teach the Dharma according to whatever interests beings have. Then, trained in skillful means, they will speak of having few desires but will not realize purity through it.

(i.e. The true nature & dynamic of Reality as it is here & now is indescribable / inconceivable for our flawed conditioned dualistic conceptual ordinary mind(s). Still, we point to it using concepts like the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Dharmata / Dharmadhatu / Suchness / Union of the Two Truths [U2T] – all free of all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma; beyond all description / conceptualisation & non-description / non-conceptualisation, discrimination / differentiation & non-discrimination / non-differentiation, causality / production & non-causality / non-production, form & non-form, matter-energy, space & time (and their opposites). All fingers pointing at the moon, not the moon itself. In other words:
The ultimate truth 'in the sense of Reality as it is', the Buddha-nature of everything, the Genuine-emptiness of everything free from all extremes & middle, is the inconceivable equality / inseparability / interdependence / harmony / Union of the Two Truths [U2T] beyond all extremes & middle. Where these two truths – dependent origination [T1] and emptiness [T2] – are not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither. Meaning the Union of the Two Truths is inconceivable. It is not like bringing two things together. For more on the Ground see "The View / Ground - Dudjom Rinpoche - 097".)

"They will speak of endeavoring in rituals but will not realize purity through it. They will speak of vows but will not realize purity because of them. They will criticize social obligations and become interested in complete disengagement from all phenomena. They will praise the delights of solitude where there are no social obligations but will not realize purity because of it. They will praise the "They will praise the extensive sūtra teachings and know all phenomena extensively. They will express the words of the bodhisattvas and will not regard hearers, solitary buddhas, and buddhas as different.

"They will praise generosity and realize the equality of generosity. They will praise discipline and realize natural discipline. They will praise patience and see the fact that all phenomena are exhausted, purified, and unborn. They will praise diligence and realize that no phenomenon requires seeking or effort. They will show how millions of gateways of concentration and equilibrium are accomplished, and will know all phenomena to be naturally settled in equipoise. They will offer a thousand kinds of praise to knowledge, and thereby realize the nature of knowledge and deficient knowledge.

(i.e. [D] All phenomena are primordially utterly unborn, unarisen, unabiding, unconditioned, unseen, unreal, unceasing -- emptiness, signlessness, wishlessness --: In Reality as it is, there are no real three stages of becoming: i. no real (inherently existing) dependent origination (arising) / beginning / birth / coming / before / past, ii. no real duration / middle / existence / resting-change / during / present, iii. no real cessation / ending / death / going / after / future / non-existence or nirvana extinction of the five aggregates; just conventionally / relatively / inter-subjectively, just as merely labeled / imputed by the mind. That is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now / Suchness / Dharmata / Dharmadhatu / Ground / Basis / Source. All phenomena are like illusions: 'there but not there'. Appearing <==> but empty; empty of inherent existence [T2] <==> but still dependently co-appearing and relatively functional [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All phenomena are not really caused / existent / functional / ceasing [T1], not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless [T2], not both together [2T], not neither [1T]. There is no real impermanence / discontinuity / annihilation of anything, no real permanence / continuity / eternity, not real both together, no real neither – from one moment to the next, from before and after any action / change, from one stage to the next, from one rebirth to the next, from samsara to nirvana. Meaning the true nature & dynamic of all phenomena is indescribable / inconceivable for our flawed conditioned dualistic conceptual ordinary mind(s). So there is no independent / universal / absolute / inherently existing basis to discriminate / rank / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively. So there is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. In that sense all phenomena -- physical, conceptual, mental -- can be directly perceived as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas (trikaya), the true Buddha. In terms of activity / practice / conduct, it means Bodhisattvas should act without acting, in accord with valid conventional / relative / inter-subjective words, concepts, truths, methods, goals [T1]; but also in accord with the emptiness of all dharmas involved [T2], that is without any grasping / attachment / obsession / fixation / reification / reference points, without falling for any extreme or middle, while being aware of the true nature & dynamic as it is here & now of everything involved [U2T / U3S / Uopp / U2T-2T], not accepting / affirming / seeking / adding / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively. [ANTIDOTES:] In reality as it is here & now, all phenomena are: i. not dependently arisen / caused / born / produced / existent / conditioned / perceived / real / ceasing / non-empty, ii. not independently arisen (spontaneous) / uncaused / unborn / unproduced / non-existent / unconditioned / unperceived / unreal / unceasing / empty, iii. not both together, iv. not neither, and there is no fifth; so we say that everything is 'unborn / spontaneous / unarisen / unreal / unceasing / empty' as a temporary imperfect antidote to our usual positions. And vice versa, one position is used as the antidote of the opposite position until we are ready to transcend all extremes & middle together. But if we grasp at the antidotes, then they turn into poisons. Reality as it is is beyond all opposites like those, beyond all adapted skillful means; beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; even beyond the two truths & their 'Union'.)

"They will reveal the faults of attachment and not see anything to be attached to. They will reveal the faults of aversion and not see anything to be averse to. They will reveal the faults of stupidity and be inspired to separate all phenomena from the obscuration of stupidity.

"They will teach beings the danger of passing into hell, the animal realm, and of the realm of the lord of death, but they will not apprehend hell beings, the animal realm, or the realm of the lord of death. They will teach the Dharma that aligns with beings' interests. There are those who are interested in the single principle of emptiness [U2T / U2T-3S / U2T-opp / U2T-2T], and likewise there are those who are interested in the single principle of signlessness, wishlessness, non-arising, intangibility, and no attributes. Therefore, Blessed One, hearers, solitary buddhas, and bodhisattva great beings who have just entered this vehicle do not have a vocabulary for such skillful means. To remedy this, please provide a vocabulary for skillful means to those who are interested in the profound and in the single principle [U2T / U2T-3S / U2T-opp / U2T-2T]."
[i.e. Genuine-emptiness free from all extremes & middle = the Union of the Two Truths [U2T] = the single principle [U2T / U2T-3S / U2T-opp / U2T-2T].]
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[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)


[IV.] [Answers: Ok! The Buddha accepts to teach without teaching the subtle meanings of the inconceivable Union of the Two Truths, Union of the three spheres, Union of opposites, Middle Way free from all extremes & middle.]

[Back to TOC]

Then the Blessed One said to the bodhisattva great being Siṃha­vikrānta­gāmin,

"Noble son, listen well and bear what I say in mind. I will explain this topic to you."

"Yes, Blessed One, I will."

The bodhisattva great being Siṃha­vikrānta­gāmin then listened as instructed as the Blessed One spoke the following verses:

"Those who awaken to supreme awakening

Without being disturbed by attachment or aversion

Become victorious when they understand

It is because of desire (subject & relation / action) that all phenomena (object) have the nature of desire. [U3S]
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[i.e. [B] U3S / U2T-3S - Union of the three spheres: The interrelation / inseparability / interdependence / co-emergence / co-evolution of the three spheres -- ex. subject / actor / perceiver / knower / acquirer / mind, relation / action / perception / cognition / acquisition, object / result / perceived / known / phenomena. The karmic cycle: one sphere is conditioned by the others, and is conditioning the others, in a limitless and centerless cycle of causality.]

(i.e. [B] Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]: Apparent opposites like the three spheres – subject / being, relation / action, object / phenomena – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"Do not objectify attachment,
And likewise do not objectify aversion or stupidity (i.e. It is not about rejecting / abandoning the three poisons).
Those who understand that all phenomena are like space [U2T]
Will become victorious.

(i.e. [F] The Dharma is not about accepting / generating in absolute terms anything, not about rejecting / bringing to an end in absolute terms anything like the three poisons, or five poisons, defilements, or thoughts, feelings, emotions, perceptions, conceptualisation, discrimination, creation, karma formations, etc. It is about directly perceiving / realising / experiencing their true nature & dynamic as it is here & now, as pointed out by concepts like: the Union of the Two Truths [U2T]; the Union of the three spheres[U3S / U2T-3S]; the Union of apparent opposites [Uopp / U2T-opp]; the Middle Way free from all extremes & middle – with nothing to accept, nothing to reject in absolute terms; the primordial spontaneity, timelessness, limitlessness, equality, purity, perfection, divinity, completeness, freedom, beauty, enlightenment, inseparable three pure kayas (trikaya) of everything – in the non-dual sense of those terms. The karmic cycle is transcended by directly perceiving / realising / experiencing its true nature & dynamic as it is here & now, not by opposing good vs. evil, not with better discrimination / differentiation in absolute terms, not by accepting this while rejecting that.)

(i.e. Why? [F] Because there is no real / inherently existing attachment, anger, delusion, wisdom, thoughts, ideas, feelings, perceptions, concepts, views, methods, goals, subject / self, relation / action , objects / phenomena, etc. Because everything is empty of inherent existence [T2], not really caused / existent / functional / ceasing <==> because everything is conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma [U3S], not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless. And vice versa, one aspect / truth implies / proves the other (<==>) [U2T]. So there are no real three stages of becoming for anything – physical, conceptual, mental (ex. attachment, anger, delusion) –: i. origination / beginning / birth / coming / before / past, ii. duration / middle / abiding / lasting / change / during / present, iii. cessation / ending / death / going / extinction / after / future. Not is there total absence of them; they are not existent, non non-existent, not both together, not neither, and there is no fifth. And there is no independent / universal / absolute / inherently existing basis for discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. Apparent opposites – like wholesome and unwholesome thoughts – are not really in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended / in harmony <==> thus empty of inherent existence. So we cannot really judge, accept or reject, those attachment, anger, delusion, wisdom, thoughts, ideas, feelings, perceptions, concepts, views, methods, goals, subject / self, relation / action , objects / phenomena, etc. … in absolute terms. We may as well perceive everything as primorially spontaneous, timeless, equal, pure, perfect, divine, complete, free, beautiful, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"View (-) and no-view (+) are of a single principle [U2T / U2T-3S / U2T-opp / U2T-2T].
Same [oneness] (+) and not-same [diversity] (-) are likewise the same. [Uopp]
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]
-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

There is no Buddha, no Dharma, and no Saṅgha [no three Jewels]. (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
Whoever understands this is wise.

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"Just as someone who is dreaming
Dreams of awakening (final effect) and a buddha (subject) taming (relation / action) beings (objets), [U3S]
But there is no true awakening (final effect) and there are no beings (subjects) [reaching enlightenment],
Likewise, the entire Dharma is in fact like that. (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
-
[i.e. [B] U3S / U2T-3S - Union of the three spheres: The interrelation / inseparability / interdependence / co-emergence / co-evolution of the three spheres -- ex. subject / actor / perceiver / knower / acquirer / mind, relation / action / perception / cognition / acquisition, object / result / perceived / known / phenomena. The karmic cycle: one sphere is conditioned by the others, and is conditioning the others, in a limitless and centerless cycle of causality.]

(i.e. [H] All dharmas are like illusions 'There, but not there'. All phenomena are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not caused / produced / arisen, not uncaused / unproduced / unarisen / unborn, not both together, not neither; not empty, not non-empty, not both together, not neither; etc.; so we say all phenomena are 'non-existent / equal / pure / perfect / one / unarisen / unborn / empty' simply as temporary imperfect antidotes to our usual positions: imperfect existence & opposition. But we should not get attached to those antidotes, otherwise they turn into poisons.)

(i.e. [B] Union of the three spheres [U3S] / Union of the Two Truths about the three spheres [U2T-3S]: Apparent opposites like the three spheres – subject / being, relation / action, object / phenomena – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"Those who have set out for awakening (final effect / knowledge / state) found nothing at all. [U2T]
They found nothing and will never find anything. (i.e. 'Nothing' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

Knowledge (-) and awareness (+) (or object & subject) [Uopp]
are of a single principle [U2T / U2T-3S / U2T-opp / U2T-2T].
Knowing this, they will be victorious.
-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"The nature of beings is said to be awakening itself. [Uopp]
The nature of awakening is all beings. [Uopp]
Beings and awakening [Buddha] ‍— these are not two different things. [Uopp]
Knowing this, they become supreme beings.
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"When a trained magician
Manifests a multitude of visual illusions,
The illusions appear [T1] but are nothing whatsoever [T2] [U2T],
(i.e. 'Nothing' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
And yet they delight deluded beings.

i.e. Union of the Two Truths about all dharmas: all dharmas are appearing but empty, empty of inherent existence [T2] <==> but still dependently appearing and relatively functional [T1]; one aspect implies / proves / enables the other (<==>) [U2T].)

(i.e. All dharmas are like illusions 'There, but not there'. All phenomena are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not caused / produced / arisen, not uncaused / unproduced / unarisen / unborn, not both together, not neither; not empty, not non-empty, not both together, not neither; etc.; so we say all phenomena are 'non-existent / equal / pure / perfect / one / unarisen / unborn / empty' simply as temporary imperfect antidotes to our usual positions: imperfect existence & opposition. But we should not get attached to those antidotes, otherwise they turn into poisons.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"Attachment and aversion are always the same.
Stupidity and illusion also are always the same.
Childish beings with averse, deluded minds
Are cast into the lower realms by their stupidity, (i.e. Because of their ignorance of the true nature & dynamic of Reality as it is here & now as pointed out by the concept of the Union of the Two Truths [U2T].)


"Reality is like an illusion ‍—
There is no attachment or aversion, and no stupidity whatsoever. (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
Yet childish beings form concepts
And suffer in the fire of afflictive emotions.

(i.e. [H] All dharmas are like illusions 'There, but not there'. All phenomena are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not caused / produced / arisen, not uncaused / unproduced / unarisen / unborn, not both together, not neither; not empty, not non-empty, not both together, not neither; etc.; so we say all phenomena are 'non-existent / equal / pure / perfect / one / unarisen / unborn / empty' simply as temporary imperfect antidotes to our usual positions: imperfect existence & opposition. But we should not get attached to those antidotes, otherwise they turn into poisons.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"The knowledge that phenomena are unborn  [U2T - three stages of becoming]
Entails there are no afflicted beings
Or anyone who has ever awakened, (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
Yet people form concepts and say, 'We will awaken.'

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [D] All phenomena are primordially utterly unborn, unarisen, unabiding, unconditioned, unseen, unreal, unceasing -- emptiness, signlessness, wishlessness --: In Reality as it is, there are no real three stages of becoming: i. no real (inherently existing) dependent origination (arising) / beginning / birth / coming / before / past, ii. no real duration / middle / existence / resting-change / during / present, iii. no real cessation / ending / death / going / after / future / non-existence or nirvana extinction of the five aggregates; just conventionally / relatively / inter-subjectively, just as merely labeled / imputed by the mind. That is the Genuine-emptiness of all phenomena -- free from all extremes & middle --; that is the Equality / Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T]; that is the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now / Suchness / Dharmata / Dharmadhatu / Ground / Basis / Source. All phenomena are like illusions: 'there but not there'. Appearing <==> but empty; empty of inherent existence [T2] <==> but still dependently co-appearing and relatively functional [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All phenomena are not really caused / existent / functional / ceasing [T1], not completely non-caused / non-existent / non-functional / non-ceasing / useless / meaningless [T2], not both together [2T], not neither [1T]. There is no real impermanence / discontinuity / annihilation of anything, no real permanence / continuity / eternity, not real both together, no real neither – from one moment to the next, from before and after any action / change, from one stage to the next, from one rebirth to the next, from samsara to nirvana. Meaning the true nature & dynamic of all phenomena is indescribable / inconceivable for our flawed conditioned dualistic conceptual ordinary mind(s). So there is no independent / universal / absolute / inherently existing basis to discriminate / rank / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively. So there is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. In that sense all phenomena -- physical, conceptual, mental -- can be directly perceived as primordially spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas (trikaya), the true Buddha. In terms of activity / practice / conduct, it means Bodhisattvas should act without acting, in accord with valid conventional / relative / inter-subjective words, concepts, truths, methods, goals [T1]; but also in accord with the emptiness of all dharmas involved [T2], that is without any grasping / attachment / obsession / fixation / reification / reference points, without falling for any extreme or middle, while being aware of the true nature & dynamic as it is here & now of everything involved [U2T / U3S / Uopp / U2T-2T], not accepting / affirming / seeking / adding / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively. [ANTIDOTES:] In reality as it is here & now, all phenomena are: i. not dependently arisen / caused / born / produced / existent / conditioned / perceived / real / ceasing / non-empty, ii. not independently arisen (spontaneous) / uncaused / unborn / unproduced / non-existent / unconditioned / unperceived / unreal / unceasing / empty, iii. not both together, iv. not neither, and there is no fifth; so we say that everything is 'unborn / spontaneous / unarisen / unreal / unceasing / empty' as a temporary imperfect antidote to our usual positions. And vice versa, one position is used as the antidote of the opposite position until we are ready to transcend all extremes & middle together. But if we grasp at the antidotes, then they turn into poisons. Reality as it is is beyond all opposites like those, beyond all adapted skillful means; beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; even beyond the two truths & their 'Union'.)

"Those who see there are no buddhas, no buddha qualities, (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
That there have never been beings,
And who see space-like reality
Swiftly become the leaders of beings.

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"There is no awakening for those who desire it;
They are as far from supreme awakening as the earth from the sky.
It is those who know reality to be illusory
Who will swiftly attain buddhahood.

(i.e. [H] All dharmas are like illusions 'There, but not there'. All phenomena are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not caused / produced / arisen, not uncaused / unproduced / unarisen / unborn, not both together, not neither; not empty, not non-empty, not both together, not neither; etc.; so we say all phenomena are 'non-existent / equal / pure / perfect / one / unarisen / unborn / empty' simply as temporary imperfect antidotes to our usual positions: imperfect existence & opposition. But we should not get attached to those antidotes, otherwise they turn into poisons.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"There are those who think about discipline,
But they have no discipline; there is no discipline to see. (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
Lax discipline and proper discipline are one; [Uopp]
Those who know this become protectors.
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"In their dreams, some beings
Act on their desires and experience pleasure.
Influenced by stupidity and delusion, they imagine women
When there never were any women at all. [U2T]

(i.e. [H] All dharmas are like illusions 'There, but not there'. All phenomena are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not caused / produced / arisen, not uncaused / unproduced / unarisen / unborn, not both together, not neither; not empty, not non-empty, not both together, not neither; etc.; so we say all phenomena are 'non-existent / equal / pure / perfect / one / unarisen / unborn / empty' simply as temporary imperfect antidotes to our usual positions: imperfect existence & opposition. But we should not get attached to those antidotes, otherwise they turn into poisons.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"In delusion, childish beings falsely conceptualize
Lax discipline and proper discipline both.
There is neither discipline nor lax discipline. [Uopp]
Those who know this become protectors.
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"Not knowing the nature of sound,
Those of childish mind become attached to labels.
Those who know these labels do not exist (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
Attain the supreme strength of patience.

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

"Many beings have made the pledge to awaken,
And verbally explain that fact to others.
Verbally clinging to purity, they lose perseverance,
All while being fully immersed in awakening.

"Beings are attached to pure and confused activities,
Delight in words and talk, and are unwise.
If they do not know the nature of phenomena,
They will not awaken through the purity of words.

"How will those who boast of the emptiness of phenomena, (i.e. grasping at emptiness]
Who love arguing, have minds made hostile by conflict,
Think cruelly, and have no vows,
Ever have the Buddha's qualities or awakening?

"A cruel mind and patience are of a single principle [U2T / U2T-3S / U2T-opp / U2T-2T];
[i.e. Genuine-emptiness free from all extremes & middle = the Union of the Two Truths [U2T] = the single principle [U2T / U2T-3S / U2T-opp / U2T-2T].]
-
[i.e. [C] Non-duality / Uopp - The Equality / Union of apparent opposites: ex. the Equality / Union of samsara (-) & nirvana (+). The primordial equality / purity / perfection / freedom / enlightenment of all phenomena of both samsara & nirvana. It is a consequence of the Union of the Two truths about all dharmas.]
-
[i.e. [A] The Single Principle – U2T / U2T-3S / U2T-opp / U2T-2T –: Equality / Union of the Two Truths about all dharmas: Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-functional <==> and being empty of inherent existence, not really existent / functional [T2]. One aspect / truth implies / proves / enables the other (<==>). [U2T]. Note: The Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of samsara & nirvana, etc. are specific cases of the single principle: the Union of the Two Truths about all dharmas. And vice versa: all are specific cases of the Union of opposites [Uopp / Uopp-2T / Uopp-3S], or all are specific cases of the Union of the three spheres [U3S / U3S-2T / U3S-opp]. There is just one single principle and various ways to express it.]

(i.e. [A] The single Truth / Principle: The inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now is the Ground / Basis / Source / Dharmata / Suchness / Dharmadhatu / Buddha-nature / Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T]. Extremes like: existence / mere-appearances / causality / naïve realism [T1], non-existence / mere-emptiness / nihilism [T2], both together as if different and in opposition / dualism [2T], neither as if identical or one / monism / oneness [1T]; or the extremes of subject-only / subjectivism, object-only / objectivism, relation-only / action-only / relationism / processism, a combination of those / dualism / pluralism, none of those / monism / oneness.)

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

(i.e. [C] Non-duality / Union of apparent opposites [Uopp] / Union of the Two Truths about apparent opposites [U2T-opp]: Apparent opposites – including the three stages of becoming, including the three spheres [3S], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependently originated / arisen / born / coming, not unoriginated / unarisen / unborn / uncoming, not both together, not neither; not ceasing / dying / going, not unceasing / undying / ungoing, not both together, not neither; not real, not unreal, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Meaning there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge them in absolute terms, just conventionally / relatively / inter-subjectively. So we have nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / eliminate / not-do in absolute terms, just conventionally / relatively / inter-subjectively. So we may as well consider them as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas of a Buddha (trikaya), the true Buddha.)

Knowing this, a person gives up anger.
Those who do not know the nature of beings
Have childish minds and are filled with anger.

"They say that all beings are devoid of self
And pray that the victors will liberate beings,
But merely mentioning this provokes their anger.
Because they harbor such aggression, do not speak a word to them.

"Those who love conflict and cultivate wrongdoing
May constantly sing the praises of patience.
Though they say that all phenomena are emptiness,
They are swollen with pride and thus perpetuate confusion.

"Attached to food and bound by the knot of ignorance,
They think of sense pleasures day and night.
They go to farms, villages, and towns,
And claim to liberate many beings.

"They say, 'I have compassion for all beings
And am benevolent to the whole world.'
But their words, impelled by an aggressive mind,
Undermine that very fact.

"You will never see or hear of
Malevolence and compassion coexisting.
Yet even people who are angry with each other
Aspire to the realm of limitless life.

"There are places as numerous as the grains of sand in the Ganges River
Where violence and abuse predominate.
The victors will not visit these realms
Where the cultivation of sublime patience is neglected.

"Those who know that worlds are not worlds (i.e. 'No' means not inherently existent / functional, not completely non-existent / non-functional / useless / meaningless, not both together, not neither.)
Will say that worlds are of the nature of space. [U2T]
They have no concepts about the qualities of such worlds
And will proceed to the world of the supreme beings.

(i.e. [A] The inconceivable unique principle, the Union of the Two Truths about all dharmas [U2T-all]: All dharmas – physical, conceptual, mental; including the three stages of becoming, including the three spheres [3S], including apparent opposites [opp], including the two truths themselves [2T], including the three Jewels, including the three times, including the three vajras, including the three kayas – are not really different / separate / in opposition, but more like inseparable / interdependent / co-defined / co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual / harmony – conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind [T1] [U3S]. They are like illusions: 'there, but not here' [U2T]. They are not existent / functional, not non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual / unequal, not identical / united / one / non-dual / equal