Wednesday, April 13, 2022

Diamond Sutra - Part IV - 210d

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Analysis of the Diamond Sutra - D
[Indestructible Perfect Wisdom that cuts through all illusions]
– Part IV –
– Short résumés of the 32 sections –


[See chapters 1-8 in Part I ]
[See chapters 9-17 in Part II ]
[See chapters 18-32 in Part III ]
[See Another résumé of the 32 sections in Part IV]

(Note: There are eight types of sections in this Sutra – A to H:

  1. Similar sections (3, 25) about 'Generating Bodhicitta without any attachment. There are no real sentient beings to liberate.'

  2. Similar sections (4, 14, 15, …) about 'Performing actions of the body, speech and mind without any attachment.' This applies to almost all sections.

  3. Similar sections (5, 18, 20, 26) about 'Perception without any attachment: The Union of the three spheres of action / thinking / perception / cognition / acquisition [U3S]; the karmic cycle; directly perceiving the buddha-nature.'

  4. Similar sections (6, 27, 31) about 'Adopting the Middle Way free from all extremes & middle in everything. Extremes like existence / naïve realism, non-existence / nihilism, both together / dualism / diversity, neither / monism / oneness; subject / self, object / other, beings / both together / individuality, cosmic-unity / neither / no-individuality. Etc.'

  5. Similar sections (7, 10, 16, 22) about 'Enlightenment is a direct experience transcending causality. Reality is beyond causality & acausality. Union of the three spheres of causality / production / creation.'

  6. Similar sections (8, 11, 12, 19, 24, 28) about 'Acquiring an inconceivable amount of good-karma / blessings / merit without any attachment.'

  7. Similar sections (9, 13, 21) about 'Using words / names / concepts / ideas / teachings … without any attachment.'

  8. Similar sections (17, 23, 29, 30, 32) about 'The True nature & dynamic of Reality as it is [U2T / U3S / Uopp / U2T-2T]; there are no real origination & duration & cessation; all dharmas are like illusions; the primordial spontaneity / equality / non-duality / purity / perfection / divinity / completeness / freedom of all dharmas.'

After generalisation & homogenisation, the comments of similar sections are usually identical.
So there are only 8 principal blocks of comments for 32 sections.
Each block is identified by the letters A to H.)

See: A résumé of this Sutra at the end of this document.


Another résumé of each section

  1. This teaching is for Bodhisattvas & Mahasattvas.

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  1. Question: What is the Mahayana / Bodhisattva path? What should Bodhisattvas do with their body, speech and mind to attain the liberating Truth?
    This question implicitly assumes that there are sentient beings to liberate, real things to be liberated from; that there are ultimate teachings / Buddha-dharma, and an ultimate Truth to perceive / realise, an ultimate pure state to reach / enlightenment / Buddhahood; and that there is such a thing as a sure causal process / a sure gradual path composed of virtuous actions, practices, stages, to get there – all in absolute terms. In this Sutra, the Buddha will shed light on all of those erroneous implicit assumptions by teaching via the Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma -- with nothing to accept / affirm / seek / do or reject / negate / abandon / not-do in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1]. It is not with better discrimination, nor without any activity / thinking / conceptualisation / discrimination ..., that we ultimately find peace of mind, but by directly perceiving / realising / experiencing the indescribable true nature & dynamic of Reality as it is here & now [U2T / U3S / Uopp], of the self-conditioning / karmic cycle as it is here & now, the primordial Buddha-nature of everything (the primordial spontaneity, equality, purity, perfection, divinity, completeness, freedom of all dharmas).
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    Answers:
    What is the Bodhisattva path? Get real: The Mahayana Path is a less-absolutist less-dualistic path; it does not teach anything in absolute terms; it does not oppose good vs. evil. And this is exactly why it is so efficient. It consists of using more and more subtle concepts, ideas, views/truths, methods / practices, goals / fruit, adapted skillful means <==> combined with more and more wisdom [U2T]. It is gradually acting – actions of the body, speech, and mind – 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 / U2T-3S / U2T-opp] free from all extremes & middle. It is this way of acting more and more in accord with Reality as it is that brings us more and more closer to a spontaneous personal non-dualistic non-conceptual direct perception / realisation / experience of the inconceivable true nature & dynamic of Reality as it is here & now. And it is this direct realisation that spontaneously liberates us from all of our illusions / conditioning / karma. This path is called the Middle Way free from all extremes & middle. In it there is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T]. Note: This description is also just an adapted skillful means, not an absolute truth / method / path. Reality as it is is inconceivable. The true path is inconceivable. Causality is inconceivable. The goal / enlightenment is inconceivable. Everything becomes more and more clear as we progress toward this direct realisation; not conceptually but intuitively. Meanwhile we need a minimum of faith in the Buddha-dharma to start and to act more and more in accord with the fruit / enlightenment. Each of the following sections details one aspect or another of the answer to the question:

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  1. [A] Bodhisattvas should generate the Bodhicitta motivation to liberate all sentient beings, to lead them to enlightenment – but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). There are no real / independent / universal / absolute / fixed / inherently existing three spheres of liberation / guidance -- ex. subject / bodhisattvas, relation / action / liberating / leading, object / ordinary sentient beings --, just conventionally / relatively / inter-subjectively. They are merely labeled / imputed by the mind; not inherently existent / functional, not completely non-existent / non-functional, not both together, not neither. Meaning their true nature is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Bodhisattvas should do it without any attachment to any view about sentient beings: ex. subject / self, object / others, both together / beings, neither / Cosmic Unity; or attachment to extreme views like existence / functionality / causality / karma, non-existence / non-functionality / acausality / no-karma, both together, neither.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [B] Bodhisattvas should perform all activities of the body & speech & mind, ex. practice virtues – like the four immeasurables, the first 5 paramitas, etc. – but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Ex. without any attachment to anything of the three spheres – ex. subject / actor / giver, relation / action / giving, object / result / gift & recipient --. That is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha (way to realise the primordial Buddha-nature in everything).
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [C] The dualistically conceptually conditionally perceived reality is not the true nature & dynamic of Reality as it is here & now, not the true Buddha. Bodhisattvas should think-of / perceive / know / experience the world (i.e. all dharmas in both samsara & nirvana) but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Bodhisattvas should understand and then directly perceive the two inseparable aspects of all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence – as the Inseparability / Interdependence / Co-dependence / Harmony / Union of the Two Truths about all dharmas [U2T] -- including about the three spheres of any type of relation / action [U2T-3S], about any group of apparent opposites [U2T-opp], even about the two truths themselves [U2T-2T] --. This is perceiving the true Buddha, the Buddha-nature in everything. This is directly perceiving the inconceivable timeless unborn unconditioned unchanging unceasing true nature & dynamic of Reality as it is here & now / Suchness / Ground / Basis / Source / Buddha-nature / Genuine-emptiness free from all extremes & middle … in all of its inseparable spontaneous pristine manifestations.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [D] Bodhisattvas should have confidence / faith in the Buddha-dharma but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Without any attachment to any view about sentient beings: ex. subject / self, object / others, both together / beings, neither / Cosmic Unity. Without any attachment to any concepts / ideas / views like existence / functionality / causality / karma / naïve realism, non-existence / non-functionality / acausality / nihilism, both together / dualism / diversity, neither / monism / oneness. Bodhisattvas should adopt the Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [E] Bodhisattvas should think in terms of causality / production / change / development / accumulation / purification, of a gradual path, of teachings leading to merit / realisations / stages / enlightenment, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). There are no real / independent / universal / absolute / fixed / inherently existing three spheres of causality -- ex. causes / teachings / practices, causality / production, effect / karma / merit / realisations / stages / enlightenment --, just conventionally / relatively / inter-subjectively. They are merely labeled / imputed by the mind; not inherently existent / functional, not completely non-existent / non-functional, not both together, not neither. Meaning their true nature is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Enlightenment is not caused / produced by one's efforts, or by some miraculous teachings, or by accepting this while rejecting that, because it is already present in everybody / everything. It is the Buddha-nature of everything, the true nature & dynamic of everything, the inconceivable Union of the Two Truths free from all extremes & middle. Enlightenment is the Ground spontaneously directly realising its own true nature & dynamic in all of its inseparable manifestations. No attainment is supreme enlightenment. A disciple should develop a mind which does not rely on anything in absolute terms.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [F] Bodhisattvas should acquire more and more good-karma / blessings / merit by getting more and more involved with the Buddha-dharma like the teachings in this Sutra, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Because all Buddhas arise from teachings like this Sutra, and, ultimately, there are no real / independent / universal / absolute / fixed / inherently existing teachings / causes, causality / production / path, or merit and Buddhas / effect, just conventionally / relatively / inter-subjectively. Real merit is no merit. Ultimately, Bodhisattvas do not accumulate merits. Accumulating an immeasurable /  inconceivable amount of merit is realising that there is no real / independent / universal / absolute / fixed / inherently existing merit or accumulator, just conventionally / relatively / inter-subjectively; and vice versa: realising the true nature & dynamic of karma / merit is accumulating an immeasurable /  inconceivable amount of merit.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [G] Bodhisattvas should think of a gradual path with stages leading to an ultimate goal but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.).
    Bodhisattvas could speak / teach / use words / names / concepts / ideas / teachings / practices / views / methods / goals but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). There are no real / independent / universal / absolute / fixed / inherently existing stages of enlightenment, or words / names / concepts / ideas / teachings / practices / views / methods / goals; just conventionally / relatively / inter-subjectively. They are merely labeled / imputed by the mind; not inherently existent / functional, not completely non-existent / non-functional, not both together, not neither. Meaning their true nature is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). "No, the Buddha has not taught any definite [absolute] teaching in this Sutra." Example: "Subhuti, when the Buddha speaks of particles of dust, it does not mean I am thinking of any definite or arbitrar thought, I am merely using these words as a figure of speech. They are not real, only illusion. It is just the same with the word universe; these words do not assert any definite or arbitrary [absolute] idea, I am only using the words as words." No truth can be spoken. So do not get attached to, bugged down by, concepts like: causality / karma [T1], emptiness [T2], or the two truths together / dualism [2T], or neither of the two truths / oneness [1T]; but soar with these two wings into the inconceivable space of the inconceivable Union of the Two Truths [U2T] beyond all extremes & middle.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #7 - E:] Bodhisattvas should think in terms of causality / production / change / development / accumulation / purification, of a gradual path, of teachings leading to merit / realisations / stages / enlightenment, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). There are no real / independent / universal / absolute / fixed / inherently existing three spheres of causality -- ex. causes / teachings / practices, causality / production, effect / karma / merit / realisations / stages / enlightenment --, just conventionally / relatively / inter-subjectively. They are merely labeled / imputed by the mind; not inherently existent / functional, not completely non-existent / non-functional, not both together, not neither. Meaning their true nature is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Enlightenment is not caused / produced by one's efforts, or by some miraculous teachings, or by accepting this while rejecting that, because it is already present in everybody / everything. It is the Buddha-nature of everything, the true nature & dynamic of everything, the inconceivable Union of the Two Truths free from all extremes & middle. Enlightenment is the Ground spontaneously directly realising its own true nature & dynamic in all of its inseparable manifestations. No attainment is supreme enlightenment. A disciple should develop a mind which does not rely on anything in absolute terms.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #8 - F:] Bodhisattvas should acquire more and more good-karma / blessings / merit by getting more and more involved with the Buddha-dharma like the teachings in this Sutra, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Because all Buddhas arise from teachings like this Sutra, and, ultimately, there are no real / independent / universal / absolute / fixed / inherently existing teachings / causes, causality / production / path, or merit and Buddhas / effect, just conventionally / relatively / inter-subjectively. Real merit is no merit. Ultimately, Bodhisattvas do not accumulate merits. Accumulating an immeasurable /  inconceivable amount of merit is realising that there is no real / independent / universal / absolute / fixed / inherently existing merit or accumulator, just conventionally / relatively / inter-subjectively; and vice versa: realising the true nature & dynamic of karma / merit is accumulating an immeasurable /  inconceivable amount of merit.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #8 - F:] Bodhisattvas should acquire more and more good-karma / blessings / merit by getting more and more involved with the Buddha-dharma like the teachings in this Sutra, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Because all Buddhas arise from teachings like this Sutra, and, ultimately, there are no real / independent / universal / absolute / fixed / inherently existing teachings / causes, causality / production / path, or merit and Buddhas / effect, just conventionally / relatively / inter-subjectively. Real merit is no merit. Ultimately, Bodhisattvas do not accumulate merits. Accumulating an immeasurable /  inconceivable amount of merit is realising that there is no real / independent / universal / absolute / fixed / inherently existing merit or accumulator, just conventionally / relatively / inter-subjectively; and vice versa: realising the true nature & dynamic of karma / merit is accumulating an immeasurable /  inconceivable amount of merit.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #9 - G:] Bodhisattvas should think of a gradual path with stages leading to an ultimate goal but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.).
    Bodhisattvas could speak / teach / use words / names / concepts / ideas / teachings / practices / views / methods / goals but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). There are no real / independent / universal / absolute / fixed / inherently existing stages of enlightenment, or words / names / concepts / ideas / teachings / practices / views / methods / goals; just conventionally / relatively / inter-subjectively. They are merely labeled / imputed by the mind; not inherently existent / functional, not completely non-existent / non-functional, not both together, not neither. Meaning their true nature is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). "No, the Buddha has not taught any definite [absolute] teaching in this Sutra." Example: "Subhuti, when the Buddha speaks of particles of dust, it does not mean I am thinking of any definite or arbitrar thought, I am merely using these words as a figure of speech. They are not real, only illusion. It is just the same with the word universe; these words do not assert any definite or arbitrary [absolute] idea, I am only using the words as words." No truth can be spoken. So do not get attached to, bugged down by, concepts like: causality / karma [T1], emptiness [T2], or the two truths together / dualism [2T], or neither of the two truths / oneness [1T]; but soar with these two wings into the inconceivable space of the inconceivable Union of the Two Truths [U2T] beyond all extremes & middle.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #4 - B:] Bodhisattvas should perform all activities of the body & speech & mind, practice virtues – like the four immeasurables, the first 5 paramitas, etc. – but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Ex. without any attachment to anything of the three spheres – ex. subject / actor / giver, relation / action / giving, object / result / gift & recipient --. That is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha (way to realise the primordial Buddha-nature in everything).
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #4 - B:] Bodhisattvas should perform all activities of the body & speech & mind, practice virtues – like the four immeasurables, the first 5 paramitas, etc. – but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Ex. without any attachment to anything of the three spheres – ex. subject / actor / giver, relation / action / giving, object / result / gift & recipient --. That is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha (way to realise the primordial Buddha-nature in everything).
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #7 - E:] Bodhisattvas should think in terms of causality / production / change / development / accumulation / purification, of a gradual path, of teachings leading to merit / realisations / stages / enlightenment, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). There are no real / independent / universal / absolute / fixed / inherently existing three spheres of causality -- ex. causes / teachings / practices, causality / production, effect / karma / merit / realisations / stages / enlightenment --, just conventionally / relatively / inter-subjectively. They are merely labeled / imputed by the mind; not inherently existent / functional, not completely non-existent / non-functional, not both together, not neither. Meaning their true nature is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Enlightenment is not caused / produced by one's efforts, or by some miraculous teachings, or by accepting this while rejecting that, because it is already present in everybody / everything. It is the Buddha-nature of everything, the true nature & dynamic of everything, the inconceivable Union of the Two Truths free from all extremes & middle. Enlightenment is the Ground spontaneously directly realising its own true nature & dynamic in all of its inseparable manifestations. No attainment is supreme enlightenment. A disciple should develop a mind which does not rely on anything in absolute terms.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [H] Bodhisattvas should be aware of the inconceivable true nature & dynamic of Reality as it is while performing all activities of the body, speech and mind, while living in this world, without any grasping / attachment / fears / obsession / fixation / reification / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). All dharmas are non-dharmas -- not existent, not completely non-existent, not both together, not neither --. All phenomena are like illusions 'there but not there'. The true Buddha does not come & go: in Reality as it is there are no real three stages of becoming for anything -- i. dependent origination / beginning / birth / coming / before / past, ii. duration / middle / life / resting-change / during / present, iii. cessation / ending / death / going / after / future --. There is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms. There is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / not-do in absolute terms, just conventionally / relatively / inter-subjectively. All Dharmas are primordially spontaneous, equal, pure, perfect, divine, complete, free, inconceivable. All dharmas are the inseparable pure body, speech & mind of the Buddha (trikaya).
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #5 - C:] The dualistically conceptually conditionally perceived reality is not the true nature & dynamic of Reality as it is here & now, not the true Buddha. Bodhisattvas should think-of / perceive / know / experience the world (i.e. all dharmas in both samsara & nirvana) but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Bodhisattvas should understand and then directly perceive the two inseparable aspects of all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence – as the Inseparability / Interdependence / Co-dependence / Harmony / Union of the Two Truths about all dharmas [U2T] -- including about the three spheres of any type of relation / action [U2T-3S], about any group of apparent opposites [U2T-opp], even about the two truths themselves [U2T-2T] --. This is perceiving the true Buddha, the Buddha-nature in everything. This is directly perceiving the inconceivable timeless unborn unconditioned unchanging unceasing true nature & dynamic of Reality as it is here & now / Suchness / Ground / Basis / Source / Buddha-nature / Genuine-emptiness free from all extremes & middle … in all of its inseparable spontaneous pristine manifestations.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #8 - F:] Bodhisattvas should acquire more and more good-karma / blessings / merit by getting more and more involved with the Buddha-dharma like the teachings in this Sutra, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Because all Buddhas arise from teachings like this Sutra, and, ultimately, there are no real / independent / universal / absolute / fixed / inherently existing teachings / causes, causality / production / path, or merit and Buddhas / effect, just conventionally / relatively / inter-subjectively. Real merit is no merit. Ultimately, Bodhisattvas do not accumulate merits. Accumulating an immeasurable /  inconceivable amount of merit is realising that there is no real / independent / universal / absolute / fixed / inherently existing merit or accumulator, just conventionally / relatively / inter-subjectively; and vice versa: realising the true nature & dynamic of karma / merit is accumulating an immeasurable /  inconceivable amount of merit.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #5 - C:] The dualistically conceptually conditionally perceived reality is not the true nature & dynamic of Reality as it is here & now, not the true Buddha. Bodhisattvas should think-of / perceive / know / experience the world (i.e. all dharmas in both samsara & nirvana) but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Bodhisattvas should understand and then directly perceive the two inseparable aspects of all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence – as the Inseparability / Interdependence / Co-dependence / Harmony / Union of the Two Truths about all dharmas [U2T] -- including about the three spheres of any type of relation / action [U2T-3S], about any group of apparent opposites [U2T-opp], even about the two truths themselves [U2T-2T] --. This is perceiving the true Buddha, the Buddha-nature in everything. This is directly perceiving the inconceivable timeless unborn unconditioned unchanging unceasing true nature & dynamic of Reality as it is here & now / Suchness / Ground / Basis / Source / Buddha-nature / Genuine-emptiness free from all extremes & middle … in all of its inseparable spontaneous pristine manifestations.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #9 - G:] Bodhisattvas should think of a gradual path with stages leading to an ultimate goal but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.).
    Bodhisattvas could speak / teach / use words / names / concepts / ideas / teachings / practices / views / methods / goals but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). There are no real / independent / universal / absolute / fixed / inherently existing stages of enlightenment, or words / names / concepts / ideas / teachings / practices / views / methods / goals; just conventionally / relatively / inter-subjectively. They are merely labeled / imputed by the mind; not inherently existent / functional, not completely non-existent / non-functional, not both together, not neither. Meaning their true nature is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). "No, the Buddha has not taught any definite [absolute] teaching in this Sutra." Example: "Subhuti, when the Buddha speaks of particles of dust, it does not mean I am thinking of any definite or arbitrar thought, I am merely using these words as a figure of speech. They are not real, only illusion. It is just the same with the word universe; these words do not assert any definite or arbitrary [absolute] idea, I am only using the words as words." No truth can be spoken. So do not get attached to, bugged down by, concepts like: causality / karma [T1], emptiness [T2], or the two truths together / dualism [2T], or neither of the two truths / oneness [1T]; but soar with these two wings into the inconceivable space of the inconceivable Union of the Two Truths [U2T] beyond all extremes & middle.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #7 - E:] Bodhisattvas should think in terms of causality / production / change / development / accumulation / purification, of a gradual path, of teachings leading to merit / realisations / stages / enlightenment, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). There are no real / independent / universal / absolute / fixed / inherently existing three spheres of causality -- ex. causes / teachings / practices, causality / production, effect / karma / merit / realisations / stages / enlightenment --, just conventionally / relatively / inter-subjectively. They are merely labeled / imputed by the mind; not inherently existent / functional, not completely non-existent / non-functional, not both together, not neither. Meaning their true nature is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Enlightenment is not caused / produced by one's efforts, or by some miraculous teachings, or by accepting this while rejecting that, because it is already present in everybody / everything. It is the Buddha-nature of everything, the true nature & dynamic of everything, the inconceivable Union of the Two Truths free from all extremes & middle. Enlightenment is the Ground spontaneously directly realising its own true nature & dynamic in all of its inseparable manifestations. No attainment is supreme enlightenment. A disciple should develop a mind which does not rely on anything in absolute terms.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #17 - H:] Bodhisattvas should be aware of the inconceivable true nature & dynamic of Reality as it is while performing all activities of the body, speech and mind, while living in this world, without any grasping / attachment / fears / obsession / fixation / reification / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). All dharmas are non-dharmas -- not existent, not completely non-existent, not both together, not neither --. All phenomena are like illusions 'there but not there'. The true Buddha does not come & go: in Reality as it is there are no real three stages of becoming for anything -- i. dependent origination / beginning / birth / coming / before / past, ii. duration / middle / life / resting-change / during / present, iii. cessation / ending / death / going / after / future --. There is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms. There is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / not-do in absolute terms, just conventionally / relatively / inter-subjectively. All Dharmas are primordially spontaneous, equal, pure, perfect, divine, complete, free, inconceivable. All dharmas are the inseparable pure body, speech & mind of the Buddha (trikaya).
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #8 - F:] Bodhisattvas should acquire more and more good-karma / blessings / merit by getting more and more involved with the Buddha-dharma like the teachings in this Sutra, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Because all Buddhas arise from teachings like this Sutra, and, ultimately, there are no real / independent / universal / absolute / fixed / inherently existing teachings / causes, causality / production / path, or merit and Buddhas / effect, just conventionally / relatively / inter-subjectively. Real merit is no merit. Ultimately, Bodhisattvas do not accumulate merits. Accumulating an immeasurable /  inconceivable amount of merit is realising that there is no real / independent / universal / absolute / fixed / inherently existing merit or accumulator, just conventionally / relatively / inter-subjectively; and vice versa: realising the true nature & dynamic of karma / merit is accumulating an immeasurable /  inconceivable amount of merit.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #3 - A:] Bodhisattvas should generate the Bodhicitta motivation to liberate all sentient beings, to lead them to enlightenment – but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). There are no real / independent / universal / absolute / fixed / inherently existing three spheres of liberation / guidance -- ex. subject / bodhisattvas, relation / action / liberating / leading, object / ordinary sentient beings --, just conventionally / relatively / inter-subjectively. They are merely labeled / imputed by the mind; not inherently existent / functional, not completely non-existent / non-functional, not both together, not neither. Meaning their true nature is indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Bodhisattvas should do it without any attachment to any view about sentient beings: ex. subject / self, object / others, both together / beings, neither / Cosmic Unity; or attachment to extreme views like existence / functionality / causality / karma, non-existence / non-functionality / acausality / no-karma, both together, neither.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #5 - C:] The dualistically conceptually conditionally perceived reality is not the true nature & dynamic of Reality as it is here & now, not the true Buddha. Bodhisattvas should think-of / perceive / know / experience the world (i.e. all dharmas in both samsara & nirvana) but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Bodhisattvas should understand and then directly perceive the two inseparable aspects of all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence – as the Inseparability / Interdependence / Co-dependence / Harmony / Union of the Two Truths about all dharmas [U2T] -- including about the three spheres of any type of relation / action [U2T-3S], about any group of apparent opposites [U2T-opp], even about the two truths themselves [U2T-2T] --. This is perceiving the true Buddha, the Buddha-nature in everything. This is directly perceiving the inconceivable timeless unborn unconditioned unchanging unceasing true nature & dynamic of Reality as it is here & now / Suchness / Ground / Basis / Source / Buddha-nature / Genuine-emptiness free from all extremes & middle … in all of its inseparable spontaneous pristine manifestations.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #6 - D:] Bodhisattvas should have confidence / faith in the Buddha-dharma but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Without any attachment to any view about sentient beings: ex. subject / self, object / others, both together / beings, neither / Cosmic Unity. Without any attachment to any concepts / ideas / views like existence / functionality / causality / karma / naïve realism, non-existence / non-functionality / acausality / nihilism, both together / dualism / diversity, neither / monism / oneness. Bodhisattvas should adopt the Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #8 - F:] Bodhisattvas should acquire more and more good-karma / blessings / merit by getting more and more involved with the Buddha-dharma like the teachings in this Sutra, but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Because all Buddhas arise from teachings like this Sutra, and, ultimately, there are no real / independent / universal / absolute / fixed / inherently existing teachings / causes, causality / production / path, or merit and Buddhas / effect, just conventionally / relatively / inter-subjectively. Real merit is no merit. Ultimately, Bodhisattvas do not accumulate merits. Accumulating an immeasurable /  inconceivable amount of merit is realising that there is no real / independent / universal / absolute / fixed / inherently existing merit or accumulator, just conventionally / relatively / inter-subjectively; and vice versa: realising the true nature & dynamic of karma / merit is accumulating an immeasurable /  inconceivable amount of merit.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #17 - H:] Bodhisattvas should be aware of the inconceivable true nature & dynamic of Reality as it is while performing all activities of the body, speech and mind, while living in this world, without any grasping / attachment / fears / obsession / fixation / reification / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). All dharmas are non-dharmas -- not existent, not completely non-existent, not both together, not neither --. All phenomena are like illusions 'there but not there'. The true Buddha does not come & go: in Reality as it is there are no real three stages of becoming for anything -- i. dependent origination / beginning / birth / coming / before / past, ii. duration / middle / life / resting-change / during / present, iii. cessation / ending / death / going / after / future --. There is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms. There is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / not-do in absolute terms, just conventionally / relatively / inter-subjectively. All Dharmas are primordially spontaneous, equal, pure, perfect, divine, complete, free, inconceivable. All dharmas are the inseparable pure body, speech & mind of the Buddha (trikaya).
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #17 - H:] Bodhisattvas should be aware of the inconceivable true nature & dynamic of Reality as it is while performing all activities of the body, speech and mind, while living in this world, without any grasping / attachment / fears / obsession / fixation / reification / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). All dharmas are non-dharmas -- not existent, not completely non-existent, not both together, not neither --. All phenomena are like illusions 'there but not there'. The true Buddha does not come & go: in Reality as it is there are no real three stages of becoming for anything -- i. dependent origination / beginning / birth / coming / before / past, ii. duration / middle / life / resting-change / during / present, iii. cessation / ending / death / going / after / future --. There is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms. There is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / not-do in absolute terms, just conventionally / relatively / inter-subjectively. All Dharmas are primordially spontaneous, equal, pure, perfect, divine, complete, free, inconceivable. All dharmas are the inseparable pure body, speech & mind of the Buddha (trikaya).
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #6 - D:] Bodhisattvas should have confidence / faith in the Buddha-dharma but without any grasping / attachment / fears / obsession / fixation / reification / opposition/duality / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). Without any attachment to any view about sentient beings: ex. subject / self, object / others, both together / beings, neither / Cosmic Unity. Without any attachment to any concepts / ideas / views like existence / functionality / causality / karma / naïve realism, non-existence / non-functionality / acausality / nihilism, both together / dualism / diversity, neither / monism / oneness. Bodhisattvas should adopt the Middle Way free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.

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  1. [Same as #17 - H:] Bodhisattvas should be aware of the inconceivable true nature & dynamic of Reality as it is while performing all activities of the body, speech and mind, while living in this world, without any grasping / attachment / fears / obsession / fixation / reification / acceptation or rejection / absolutes, with more and more wisdom (i.e. with more and more awareness of the inconceivable true nature & dynamic of Reality as it is here & now as pointed by concepts like: U2T / U3S / Uopp / Middle Way / tetralemma / Buddha-nature.). All dharmas are non-dharmas -- not existent, not completely non-existent, not both together, not neither --. All phenomena are like illusions 'there but not there'. The true Buddha does not come & go: in Reality as it is there are no real three stages of becoming for anything -- i. dependent origination / beginning / birth / coming / before / past, ii. duration / middle / life / resting-change / during / present, iii. cessation / ending / death / going / after / future --. There is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms. There is nothing to accept / affirm / seek / do in absolute terms, nothing to reject / negate / abandon / not-do in absolute terms, just conventionally / relatively / inter-subjectively. All Dharmas are primordially spontaneous, equal, pure, perfect, divine, complete, free, inconceivable. All dharmas are the inseparable pure body, speech & mind of the Buddha (trikaya).
    That is 'acting without acting' with more and more compassion and wisdom united: acting more and more in accord with the true nature & dynamic of Reality as it is here & now, as pointed by concepts like the Inseparability / Interdependence / Harmony / Union of the Two Truths [U2T] about all dharmas – their dependent co-origination / interdependence / relative functionality and emptiness of inherent existence –, the Inseparability / Interdependence / Co-evolution / Union of the three spheres [U3S / U2T-3S] of any relation / action – i. subject / actor, ii. relation / action, iii. object / result –, the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Middle Way free from all extremes & middle, the illusory nature of everything: 'there but not there', the Buddha-nature of everything. Acting while being aware of the true nature & dynamic of limitless and centerless self-conditioning / karmic cycle, the inseparability / interdependence / co-evolution of the three spheres – subject / actor / perceiver / knower / acquirer, relation / action / perception / cognition / acquisition, object / result / perceived / known / acquired –.


[For more see: Logic of the Path - 033 ]


(Possible résumé of this Sutra :
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This Sutra is not about emptiness; but about going beyond emptiness. And how to act more and more in accord with this.
Subhuti’s name means ‘born of emptiness’. Among the Buddha’s disciples, he was foremost in his understanding of emptiness.
But while his understanding of emptiness had liberated Subhuti from the mundane world, it had imprisoned him in another.
Indeed, even the concept of emptiness is likely to become another delusion and an obstacle to enlightenment.
In this Sutra Subhuti seems to be attached to emptiness as the ultimate definition of reality;
and sees no need to go further … ex. to the emptiness of emptiness, and to the Union of the Two Truths [U2T].
All along this Sutra the Buddha tries to make Subhuti realise his mistake.
In the sutra Subhuti gradually shifts from ‘seeing’ with the prajna eye of an arhat [2T or T2-only?] (entertaining a duality / opposition between the two truths, and thinking emptiness [T2] is superior than appearances [T1]) to the dharma eye of a bodhisattva (inseparability / interdependence / co-dependence / harmony / non-duality / Union of the Two Truths [understands U2T - or T1 after T2?]) (while the Buddha has the inconceivable buddha-eye that transcends all without rejecting anything [directly perceiving U2T + omniscience]). Subhuti gradually shifts from his attachment to emptiness [T2], and his denigration of conventional relative appearances [T1], to a more realistic vision more in accord with the Union of the Two Truths [U2T].
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What the Buddha is teaching Subhuti in this sutra is that he should not consider the two truthsconventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed / imagined / created by the mind, and emptiness of inherent existence [T2] – as different / separate / dual / opposite [2T] (one being superior to the other), nor as identical / the same / one / non-dual [1T] (as one Cosmic Unity),
but more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing or co-transcended / in harmony, as the inconceivable Union of the Two Truths beyond all extremes & middle. [U2T]
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Without dharmas there is no need for emptiness, without emptiness there are no dharmas.
One aspect / truth implies / proves / enables the other. One cannot exist with / without the other one.
That is why we talk about an inconceivable Union of the Two Truths.
These two truths are not different / separate / two / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth.
Meaning this ‘Union’ is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s).
It is not like two separate things coming together; they are more like the two faces of the same coin.
Heart Sutra: “Shariputra, form is no other than emptiness, and emptiness is no other than form. Form is emptiness, and emptiness is form (or the 5 aggregates).”
The Chinese Zen Master Ch’ing-yuan explained it this way: “When I first began to practice, the mountains and rivers were simply mountains and rivers. After I advanced in my practice, the mountains and rivers were no longer mountains and rivers. But when I reached the end of my practice, the mountains and rivers were simply mountains and rivers again.” (Sung Kaosengchuan: 9)
– Quotes from Red Pine’ Book.
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Basing activities on appearances / causality alone leads to disappointments & suffering.
Basing activities on emptiness alone is a total catastrophe.
What the Buddha is teaching Subhuti in this sutra is that all activities of the body, speech and mind (ex. practicing the four immeasurables, the six paramitas, learning and teaching sutras like this one) should be more and more in accord with this true nature & dynamic of Reality as it is: the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp].
Meaning all activities should be 'acting without acting' according to valid conventional relative truths methods and goals [T1], while never grasping at anything in absolute terms, never getting attached to anything [T2], never becoming slave to anything, never thinking that anything related to those activities is independent / universal / absolute / inherently existing, with inherently existing characteristics / properties / qualities, and in real opposition / relation with other entities (anything physical, conceptual, mental; body, speech, mind; subject, relation / action, object; past, present, future; pure, impure, of samsara or nirvana).
This is acting while being aware of the true nature & dynamic of the three spheres of the activity – subject / actor, relation / action, object / result – [U2T-3S], of any apparent opposites involved [U2T-opp], and even of the two truths themselves. [Union of the three spheres / U3S / U2T-3S]
That is acting while being aware of the true nature & dynamic of apparent opposites / dualities – ex. good & bad, the three spheres, the two truths themselves. [Non-duality / Union of opposites / Uopp / U2T-opp]
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That is adopting the Middle Way in everything: not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively. It is freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all defining limitations, freedom from all conditioning / karma.
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“Buddhas do not arise from emptiness but from this teaching, which liberates us from both delusions and emptiness as well as from the renunciation of delusions and emptiness.”
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Extremes like:
existence / functionality / causality / karma,
non-existence / non-functionality / acausality / no-karma / mere-emptiness, both together, neither;
real / actual, non-real / illusory, both together, neither;
difference, identity, both together, neither;
many, one, both together, neither;
self, others, both together, neither;
individual, collective, cosmic, a combination of those, none of those;
permanence, impermanence, both together, neither;
continuity, discontinuity, both together, neither;
objectivity, subjectivity, both together, neither;
physical, conceptual, mental, a combination of those, none of those;
good / pure, bad / impure, neutral, a combination of those, none of those;
right, wrong, both together, neither;
high, low, both together, neither;
past, present, future, a combination of those, none of those;
origination / birth / coming / duration / cessation / death / going,
non-origination / non-birth / non-coming / non-duration / non-cessation / non-death / non-going,
a combination of those, none of those;
action / movement, non-action / rest, both together, neither;
change, non-change, both together, neither;
merit, non-merit, both together, neither;
subject, relation / action, object, a combination of those, none of those;
dependent, independent, both together, neither;
empty, non-empty, both together, neither;
conventional / relative, absolute, both together, neither;
appearance / dependent origination [T1], emptiness of inherent existence [T2], both together [2T], neither [1T];
samsara, nirvana, both together, neither; etc.)

[Note: "A reason why travelers along the path fail to comprehend (or even recognize) the Buddha's advanced teachings is that they have not learned to 'see' those teachings properly. This notion is addressed in the Diamond Sutra through the concept of the 5 eyes.

The 5 eyes are

  1. the physical eye (that sees as ordinary people do) [T1-only],

  2. the divine eye (that sees great distances and microscopically) [T1-only but more powerful],

  3. the prajna eye (that sees that all things are empty in a second phase of the path, arhat sense) [2T and preferring T2],

  4. the dharma eye (that sees reality as a bodhisattva does) [U2T / U3S / Uopp], and

  5. the buddha eye (that is no different than the spaceless, timeless, no nothingless universe; U2T + omniscience).

In the sutra Subhuti gradually shifts from 'seeing' with the prajna eye of an arhat [2T and preferring T2] to the dharma eye of a bodhisattva [U2T / U3S / Uopp]. This is an important concept in Mahayana Buddhism, for practitioners only understand ('see') the dharma with the eye they 'see' reality with. The repeated returning to the same material in the sutra is associated with these different ways of 'seeing' that material."
– From: https://www.mnzencenter.org/uploads/2/9/5/8/29581455/diamond.pdf
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According to the Maha Prajnaparamita Shastra, “The prajna eye does not see beings, for all common and differentiating characteristics are extinguished. It is free of all attachments and immune to all dharmas, including prajna itself. But because it does not distinguish anything, the prajna eye cannot liberate other beings. Hence, a bodhisattva gives rise to the dharma eye.” The dharma eye perceives the means to liberate others and is only possessed by bodhisattvas. While the prajna eye sees the emptiness of all things, the dharma eye discerns their myriad differences. While the prajna eye is concerned with the truth of emptiness, the dharma eye is concerned with the truth of provisional reality, the reality of appearances. Thus, with their dharma eye, bodhisattvas see the kind of cultivation and level of attainment of other beings as well as the means to liberate them. … According to the Maha Prajnaparamita Shastra, “The dharma eye enables a bodhisattva to cultivate a dharma and to realize a path as well as to know the expedient means by which other beings can do so. The dharma eye, however, is not omniscient in its awareness of the expedient means for liberating beings. Hence, a bodhisattva seeks the buddha eye.” … The buddha eye sees everything, including whatever is seen by the other four eyes. It not only sees things in the present, it also sees them in the past and in the future. With their prajna eye, buddhas see the emptiness of all things [T2], and with their dharma eye, they see their underlying appearance [T1]. But with their buddha eye, they see the [Union /] middle path between these two [U2T], whereby the doctrines of emptiness and dharma reality merge into the path of non-duality. Shakyamuni acquired this eye the night of his Enlightenment. Thus, it is only possessed by buddhas. … The dharma eye sees beyond emptiness to what advances liberation. Delusion and enlightenment are inseparable.
– From Red Pine.)


[See chapters 1-8 in Part I ]
[See chapters 9-17 in Part II ]
[See chapters 18-32 in Part III ]
[See Another résumé of the 32 sections in Part IV]


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The Diamond Sutra (Minnesota Zen Center)

https://www.mnzencenter.org/uploads/2/9/5/8/29581455/diamond.pdf

Introduction

The Diamond Sutra (Sanskrit: Vajracchedikā Prajῆapāramitā Sūtra; more fully in English The Diamond that Cuts through Illusion or Diamond Cutter of Perfect Wisdom; also known as the Prajnaparamita in Three Hundred Verses) is a short, highly regarded Mahayana sutra that may date to an early phase of Perfection of Wisdom (Prajnaparamita) literary activity. Like the shorter Heart Sutra, the Diamond Sutra is said to concisely sum up the Buddha’s most important teachings, at least from a Mahayana perspective.

These are essential teachings in Mahayana Buddhism for three reasons:

  1. they transform how we perceive reality;

  2. they relate how a bodhisattva who understands emptiness can awaken the unawakened; and

  3. they present the path to true buddhahood.

For these reasons, the Sutra is considered ‘the most important Mahayana wisdom text to prefigure the Zen tradition.’ Perhaps because it is short (it can be read in under an hour), it has been memorized and recited in Asia for over 1500 years and increasingly during the last century around the world. ‘The significance of the word ‘diamond’ in the title is that it is the hardest and strongest of all substances, which can cut through any other. As such it is like the doctrine of emptiness, which cuts through all substantial concepts.’

This primer provides summaries of the Sutra’s origin and history, of why it is situated where it is on the Path, of its storyline, and of the ways it has been used by Buddhists as a focus of practice.

Origin and Brief History

Like sutras in Buddhism in general the date and place of origin of the Diamond Sutra remain debated. According to Edward Conze, a specialist in Perfection of Wisdom literature, the Sutra dates to the fourth century CE, some 300 to 400 years after the appearance of the first sutra in that tradition. Other, especially Japanese, scholars believe it is the earliest Perfection of Wisdom sutra, in part because the word ‘Mahayana’ is not found in the sutra. Regardless of its exact place and time of origin, it is assumed that this time and place were in India, and that it spread outward from there. The sutra reached (or was in) China by the fourth century, for it was translated into Chinese by Kumarajive, a Central Asian translator, in 401-402. Interestingly, this translation predates the earliest Sanskrit fragments of the text found along the Silk Road (in Gandhara and Khotan), which date no earlier than the late fifth or early sixth century.  Kumarajive’s translation remains highly regarded, for it stresses the meaning being expressed rather than the literal meaning of the words themselves.  The sutra was eventually translated into Tibetan (in the late eighth or early ninth century) and other Asian languages before the modern era.

More broadly, the Diamond Sutra is an early expression of Mahayana Buddhism, which began to diverge from the main Abhidharma tradition by the first-century BCE. In contrast to the supposedly rigid scholastic system of Abhidharma Buddhism, Mahayana Buddhism stressed emptiness (shunyata: the empty nature of all dharmas), suchness (tathata: the notion that all beings inherently possess the potential to become a Buddha), and compassion (karuna: the desire to attain nirvana for all beings); these concepts are discussed more fully in the following section. The Perfection of Wisdom sutras are thought to represent the emergent phase of Mahayana literature.

An Overview of the Message of the Diamond Sutra

A straightforward way to understand the message of the Diamond Sutra is to understand its position and intent on the Path to true buddhahood, at least from a Mahayana perspective.
From this perspective the Path is divided into three sequential phases.

  1. [T2 – Mere-emptiness of all dharmas:] During the first phase, the unenlightened learn to see the emptiness of all things [T2]. Teachings at the beginning of this phase include the Four Noble Truths, the Eightfold Path, and the Middle Way. A teaching near the end of this phase is Nagarjuna’s Mūlamadhyamakakārika (literally Fundamental Verses of the Middle Way, known popularly as the karika). A goal of this latter teaching is to show that everything, even the word ‘emptiness’ itself, is empty of inherent existence (svabhāva). According to the Buddha, it is the belief in the inherent existence of things that causes suffering (samsara) in human beings.

  2. [2T – Opposition / duality of the two truths:] The second phase is the realm of emptiness (sunyata). A key distinction stressed by Nagarjuna is between conventional (relative) reality and ultimate (abstract) reality (this is called the two truths or two realities thesis). The conventional world is the taken-for-granted world around us that is created through our use of language and its concepts (tree, dog, self, you). Ultimate reality is the non-dual, nonconceptual world of emptiness. Failure to see this difference (to live unawares in the conventional world) leads to the root delusion of self and things that lies at the basis of all human suffering. To attain this second phase of the Path is nirvana (enlightenment) for an arhat.

  3. [U2T – Union of the Two Truths:] The third and final phase of the Path is, according to the Diamond Sutra, the way of the bodhisattva, the way that leads to true buddhahood. It differs in nature from the second phase in two fundamental ways. 

    • First, unlike the focus on enlightenment of the self by the arhat, its focus is the enlightenment (the end of suffering) of all beings. 

    • And second, rather than viewing the world as composed of two realities [2T], the conventional and the ultimate,
      it understands that they are One (perhaps two sides of a coin) [U2T].
      Thus, the famous lines in the Heart Sutra, “Form does not differ from emptiness, emptiness does not differ from form.” This new way of being in the world asks us to think of ‘reality’ not in terms of conventional versus ultimate options, or some combination of the two, but more pragmatically as skillful ways of approaching the liberation of all beings in a world whose nature we do not truly comprehend. The task for the bodhisattva, then, is to save beings that do not actually exist, using teachings that are empty as well – while relying themselves on the six paramitas of the bodhisattva.

This scenario provides a ‘high altitude’ overview of that part of the Path in which the storyline of the Diamond Sutra plays out. The following section fills in some of the detail involved in first freeing oneself from the allure of the realm of Emptiness as understood by an arhat and then understanding how one applies skillful means in a realm that may be nothing but a dream – but a dream nonetheless in which suffering feels very real to the unenlightened.

The Storyline

In brief introduction in the sutra the Buddha has finished his daily walk with fellow monks to gather offerings of food and sits down among his followers. Elder Subhuti, an accomplished arhat [2T], approaches the Buddha and asks what a person on the path like himself should do to further his understanding of the dharma. The sutra is an answer to that question from the perspective of the third phase of the Path [U2T].

There are 32 sections in the sutra that have been organized in a variety of ways by commentators. Throughout the sutra the Buddha repeatedly returns to the same material but each time from a different perspective to test Subhuti’s understanding of his teachings. Subhuti’s answers show a lack of understanding at first because of his attachment to an arhat’s understanding of emptiness [2T], but his answers increase in comprehension throughout the sutra. An important point in comprehending the underlying basis of the argument that runs through the sutra is that the intent of the Buddha’s teaching was to alleviate the suffering of all beings rather than to expound an ideology (that is, the force of the sutra is pragmatic rather than philosophical). Since the storyline of the sutra is complex, the approach adopted in this primer is a focus on five core themes that highlight its content. The themes are: ‘true’ emptiness, the path of a bodhisattva, great merit, the 5 eyes and the 3 bodies of the Buddha, and the attainment of a bodhisattva.

  1. ‘True’ Emptiness [U2T]. Some commentaries on the Diamond Sutra maintain that the sutra is mainly about the absence of inherent existence (‘own-being’) in all things, that is, about emptiness as understood by arhats in the second phase of the Path [2T]. While based on this view, the understanding of emptiness (‘true’ emptiness) by a bodhisattva is somewhat different. The bodhisattva sees these two views of reality (the conventional and the ultimate) as non-dual [U2T] (the classic Zen understanding of non-duality is ‘reality is not two’; it is the Buddha’s Middle Way, relative reality). It is understanding the dynamic relationship between ‘not-two’ pairings (here these two views of reality) that the Buddha is teaching Subhuti in the sutra. This view challenges the traveler along the third phase of the Path [U2T] to think of reality differently, for now ‘form does not differ from emptiness, emptiness does not differ from form.’ It is this non-dual, dynamic view of emptiness that bodhisattvas use like a hard diamond to ‘cut away all unnecessary conceptualization’ for those ‘still caught in the delusion of the phenomenal world.’

  2. The Path of the Bodhisattva. In contrast to arhats who are intent on saving themselves from suffering, bodhisattvas take a vow to save all sentient beings from suffering. They do this through the use of skillful means (upaya), a central concept in the Diamond Sutra. Since everything is empty of ‘ownself,’ it is these skillful means that ‘bridge the seeming incompatibility of emptiness and compassion.’ [U2T] Bodhisattvas also differ from arhats, who withdraw from the world (they are ‘non-returners’), in their commitment to remain in the world as long as it takes to liberate all beings. It is this vow and practice that bring a bodhisattva to true enlightenment (in contrast to the partial enlightenment of an arhat).

  3. Great Merit (i.e. Union of merit & wisdom). A bodhisattva attains great (or ‘vast’) merit by understanding and making the teaching of the third phase of the path (the ‘mother of buddhas’) known to others (i.e. Union of merit & wisdom). This kind of merit is different from the merit earned through good deeds in the first phase of the path, which is closely related to karma and achievement of a higher, better rebirth. Since great merit is recognized as empty (it is no body of merit, because no body of merit exists), it is unattached to karma and leads directly to enlightenment rather than to a better life. The bodhisattva’s body of merit, which is not limited by space or time, is offered wherever there are individuals caught in the delusion of conventional reality. A bodhisattva advances along the path by gathering a body of merit (a body of merit that does not exist, of course) (i.e. Union of merit & wisdom).

  4. The 5 eyes and the 3 bodies of the Buddha. A reason why travelers along the path fail to comprehend (or even recognize) the Buddha’s advanced teachings is that they have not learned to ‘see’ those teachings properly. This notion is addressed in the Diamond Sutra through the concept of the 5 eyes.

The 5 eyes are

  1. [T1] the physical eye (that sees as ordinary people do),

  2. [T1+] the divine eye (that sees great distances and microscopically),

  3. [2T – Opposition / duality of the two truths:] the prajna eye (that sees that all things are empty in a second phase of the path, arhat sense),

  4. [U2T – Union of the Two Truths:] the dharma eye (that sees reality as a bodhisattva does), and

  5. [U2T+] the buddha eye (that is no different than the spaceless, timeless, no nothingless universe).

In the sutra Subhuti gradually shifts from ‘seeing’ with the prajna eye of an arhat [2T] to the dharma eye of a bodhisattva [U2T]. This is an important concept in Mahayana Buddhism, for practitioners only understand (‘see’) the dharma with the eye they ‘see’ reality with. The repeated returning to the same material in the sutra is associated with these different ways of ‘seeing’ that material.

The concept of the 3 bodies of the Buddha is similar to the concept of the 5 eyes in that the conception of the Buddha by a traveler along the path shifts

  1. from first seeing him as a materially visible body (the nirmanakaya body),

  2. to seeing him as a manifestation of emptiness as understood by a compassionate bodhisattva (the samhbogakaya body),

  3. to finally seeing him with the buddha eye as he really is (the dharma body / dharmakaya).

In many ways the Diamond Sutra is about the bodies of the Buddha and these different ways of seeing those bodies, for the Buddha continually asks Subhuti throughout the sutra, “Can you see my body?” For Subhuti, this is the final mystery, for he must experience and accept the selfless, birthless nature of all dharmas – an understanding that only bodhisattvas near the end of their training can endure (for one finally comprehends that there is nothing at all to ‘stand on’).

  1. The Attainment of a Bodhisattva. As should be apparent by now, Subhuti eventually understands that there is nothing to be realized at the end of path, for enlightenment turns out to be something one is never without (i.e. everything has the Buddha-nature) – so how can it be obtained? There is no world transformed, no truth gained. So what does a buddha do: he or she gets up in the morning, picks up the begging bowl … − just as the Buddha does at the beginning of the sutra.

Practicing with the Diamond Sutra

The use of the Diamond Sutra in practice has varied somewhat through time. With the appearance of written texts, the sutra became one of the most important texts in the development of a ‘cult of the book.’ Since a sutra was considered the word of the Buddha himself, a reverence for the written word grew in Mahayana Buddhism with increasing access to texts. Merit was generated by copying the text, hearing the sutra recited, augmenting the text with added prayers and mantras, and memorizing the sutra. The merit generated might be dedicated to the emperor, ones’ parents or family, or to other individuals. Today, the sutra is mainly chanted in ritual contexts. In contemporary practice the chanting (intoning) of the words of the sutra are more important than thinking about the meaning of the words while chanting. In this practice chanting is a form of meditative concentration (and in this way the meaning of the sutra is absorbed). In the West the sutra is increasingly treated as an essay whose study deepens one’s understanding of the Dharma.


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