Analysis of "The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines (18k)" - 388
Daśasāhasrikāprajñāpāramitā
(Teaching the signs of irreversibility)

– Second brief summary of chapters 1-21 –

Source of the original text: https://read.84000.co/translation/toh10.html

More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2022/07/toc-400.html

Content ∘

Global short résumé of chapters 1-21
Chapter 01 - Everything teaches the perfection of Wisdom
Chapter 02 - Bodhisattvas should train in the Perfection of Wisdom
Chapter 03 - How to train in the Perfection of Wisdom? With skillful means.
Chapter 04 - The Perfection of Wisdom is equal to the unequal.
Chapter 05 - Not for everybody
Chapter 06 - Training without apprehending anything
Chapter 07 - How to practice flawlessly?
Chapter 08 - By way of no causal sign and no absence of causal sign
Chapter 09 – Freedom from all subtle extremes & middle
Chapter 10 – Train as an illusory person would train and you will reach the knowledge of all aspects
Chapter 11 - Groundless
Chapter 12 – Practicing to transcend all extreme views
Chapter 13 - Bodhisattva’s Great Armor & Great Vehicle
Chapter 14 – Armed with no armor. Neither bound nor freed.
Chapter 15-16 - What is the Great Vehicle of bodhisattva great beings?‍
Chapter 17 - The Great Vehicle Ten Stages / Levels of Purification
Chapter 18 - 'Going forth' and 'standing' — without 'going forth' or 'standing' in absolute terms
Chapter 19-20 - A Great Vehicle that goes beyond all opposites / dualities …
Chapter 21 - Perfecting the six perfections
Shorter résumés of chapters 1-21

Global short résumé of chapters 1-21 ∘

Our problem is our ignorance of the true nature of Reality as it is here & now; the solution is to realise the inconceivable unique true nature of Reality as it is here & now, of the karmic cycle, of all dharmas, and to act more and more in accord with this inconceivable Union of the Two Truths [U2T] about all dharmas without any exception. Realising mere-causality/karma or mere-emptiness is not enough.

Bodhisattvas should train in the Perfection of Wisdom, in the true nature & dynamic of Reality as it is here & now / Suchness, in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle about all dharmas; not just training in appearances / causality / karma [T1], not just in mere-emptiness [T2], not just in both together [2T] as if different and in opposition, not with neither [1T] as if they were identical and a Comic Oneness.

The Buddha-Dharma is about first understanding, and then spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now, the true nature & dynamic of all dharmas without any exception (body / physical, speech / conceptual, mind / mental; subject / relation / action / process, objects / phenomena; individual, collective, cosmic). It is the same Buddha-Dharma in all world systems in the ten directions, in all times. Realising this liberates one from all illusions / conditioning / karma / suffering. An enlightened being is one that is spontaneously aware of this and spontaneously acting in perfect accord with this without apprehending anything in absolute terms… Nothing in the Buddha-Dharma contradicts the true nature of dharmas.

[Union of the Two Truths about all dharmas / U2T:]
The true nature & dynamic of Reality as it is here & now is indescribable / inconceivable for our flawed dualistic conceptual body, speech and mind (s). But still we can use tools / adapted skillful means / concepts / ideas / views / methods / goals to point to it, to get to it. Example: A good pointer for the true nature & dynamic of Reality as it is is the inconceivable inseparability / interdependence / harmony / Union of the Two Truths free from all extremes & middle about all dharmas: the fact that all dharmas are like a Union of being empty of inherent existence [T2], not really arisen / existent / changing / ceasing in absolute terms <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma [U3S], not completely non-arisen / non-existent / non-changing / non-ceasing in absolute terms. And vice versa; one aspect / truth implies / proves / enable the other (<==>) [U2T]. The fact that all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ That is, not really existent, not completely non-existent, not both together, not neither; not separate / different / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not bound, not freed, not both together, not neither; not defilement / suffering / samsara, not purification / happiness / nirvana, not both together, not neither; not made / make, not unmade / unmake, not occasioning anything …; not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is. So there is nothing to find / perceive / apprehend / grasp / accept or reject or change / purify … in absolute terms, but just conventionally / relatively / inter-subjectively. Being aware of this inconceivable Union of the Two Truths is one of those ‘skillful means’ of the Perfection of wisdom; it is still just a pointer to the moon, not the moon itself; a pointer to the inconceivable.

The Buddha-Dharma, especially this text of the Prajnaparamita in 18k lines, offers a gradual path to get there – without anyone really getting anywhere, but still getting there –. Its main point is that a Bodhisattva need to use various possible adapted skillful means – like the six paramitas, the four immeasurable attitudes, the eighteen emptinesses, the hundred eight mental stabilisations, the thirty-seven dharmas on the side of awakening … up to the dharani gateways –, combined with the ‘Perfection of Wisdom with skillful means’; otherwise his activities / practices / teachings are just creating more conditioning / karma / deception / suffering, and are thus not leading to the knowledge of all aspects / omniscience / awakening / liberation.

One needs to complete / perfect / purify / transcend all dharmas / adapted skillful means / practices / teachings / karma (physical, conceptual, mental) / perceptions / actions / thoughts / concepts / ideas / views / knowledge / methods / goals … by combining them with more and more wisdom, with the ‘Perfection of Wisdom with skillful means’; by directly realising the Union of the Two Truths about them.

The path is thus caracterised by the Union of virtuous methods / merit <==> and wisdom; one supporting the other, like the two wings of a bird. The path consists of using more and more subtle adapted skillful means / virtuous methods [T1] <==> combined with more and more subtle wisdom [T2], using more and more subtle skillful means [T1] more and more in accord with the two inseparable aspects of the true nature & dynamic of Reality as it is here & now [U2T]; thus realising the Union of the Two Truths about more and more subtle dharmas. There comes a stage / level of purification where a Bodhisattva’s certainty about all this becomes irreversible / immovable; his awakening is guaranteed.

————————————————

Examples of skillful means associated with the Perfection of Wisdom:
– Acting for the benefits of all sentient beings still stuck in samsara, not just for a few (bodhicitta), while being aware of the emptiness of inherent existence of all being [U2T];
– Without any attachment to (or rejection of) the unequal thought of awakening without outflows;
– Without any attachment to (or rejection of) the thought of all-knowing that is without outflow and does not belong [in the three realms];
– Acting / producing / causing / practicing / teaching / using-dharmas conventionally / relatively without acting / producing / causing / practicing / teaching / using in absolute terms – thus more and more in accord with the two inseparable aspects of the Union of the Two Truths [U2T];
– Acting / practicing like an illusory person would train; this way one will reach the knowledge of all aspects;
– without finding / perceiving any dharma / characteristic / property / attribute / quality / mark / relation / opposition / action / process … as inherently existing, independently of the mind, in absolute terms, but just conventionally / relatively / inter-subjectively; bodhisattvas do not see and do not not-see those dharmas;
– without apprehending anything (dharmas, marks, emptiness, basis, ultimate reality / Ground, knower and knowledge of all aspects, awakening – goer, going, destination) in absolute terms, but just conventionally / relatively / inter-subjectively; bodhisattvas do not apprehend and do not not-apprehend those dharmas;
– without projecting / reifying / objectifying / mentally constructing anything in absolute terms, but just conventionally / relatively / inter-subjectively; bodhisattvas do not project and do not not-project those dharmas;
– without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes, but just conventionally / relatively / inter-subjectively;
– without standing on anything in absolute terms, but just conventionally / relatively / inter-subjectively; bodhisattvas stand without standing in the six perfections and other bodhisattva’s practices;
– without settling down on anything in absolute terms, but just conventionally / relatively / inter-subjectively; bodhisattvas do not settle down and do not not-settle-down on those dharmas;
– without going forth or standing in absolute terms, but just conventionally / relatively / inter-subjectively; bodhisattvas do not go forth or stand and do not not-go-forth or not-stand;
– without taking up anything in absolute terms, but just conventionally / relatively / inter-subjectively; bodhisattvas do not take up and do not not-take-up anything;
– without grasping at any view in absolute terms, but just conventionally / relatively / inter-subjectively; Bodhisattvas have a view without having a view;
– without falling for any opposite / extreme or middle about duality / triad / quad / etc. in absolute terms, but just conventionally / relatively / inter-subjectively; bodhisattvas do not use and do not not-use those extremes & middle;
– by way of no causal sign and no absence of causal sign – without projecting / reifying / objectifying in absolute terms, but just conventionally / relatively / inter-subjectively;
– without any basis in absolute terms, but just conventionally / relatively / inter-subjectively;
– without finding / perceiving any three stages of becoming for any dharma – no real beginning / prior-limit / origination / production / dependent origination, middle / duration / change (defilement and purification), ending / later-limit / cessation / stopping – [T2], but just conventionally / relatively / inter-subjectively [T1] ]U2T]; bodhisattvas do not see and do not not-see those dharmas;
– by seeing all dharmas as like illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T];
– without accepting / affirming / seeking / adding anything in absolute terms, / rejecting / changing anything in absolute terms, but just conventionally / relatively / inter-subjectively;
– without rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, but just conventionally / relatively / inter-subjectively;
– without changing / improving / purifying / liberating anything in absolute terms, but just conventionally / relatively / inter-subjectively;
– without judging / differentiating / discriminating / comparing / ranking / classifying in absolute terms, but just conventionally / relatively / inter-subjectively;
– without trying to control everything in absolute terms, but just conventionally / relatively / inter-subjectively;
– without trying to separate / polarize / oppose everything in absolute terms, but just conventionally / relatively / inter-subjectively;
– without thinking / analysing / conceptualising / differentiating / describing / conceiving anything in absolute terms, but just conventionally / relatively / inter-subjectively; bodhisattvas do not think / analyse / conceptualise / differentiate / describe / conceive and do not not-think / not-analyse / not-conceptualise / not-differentiate / not-describe / not-conceive;
– with attention connected with the 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 [𝙐2𝙏];
– Dedication as skillful means …
– Worshiping, serving, and attending on spiritual friends as skillful means …
– Etc.

Note: From chapter 10: Subhūti asked, "Lord, what skillful means do bodhisattva great beings who have newly set out in the vehicle have not to tremble, feel frightened, or become terrified when hearing this exposition?"

Note: From Chapter 66: "Lord, what are those skillful means, in possession of which bodhisattva great beings gain the knowledge of all aspects?"

Note: From chapter 78: Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield.

Note: All of those ‘skillful means’ of the Perfection of Wisdom – to be used with all views / methods / practices / adapted skillful means / activities / goals – are efficient (they work) exactly because the true nature & dynamic of all dharmas is the Union of the Two Truths [U2T] – because all dharmas are all empty of inherent existence [T2] <==> but still conventionally dependently co-arisen & relatively functional [T1] –; because those ‘skillful means’ are more and more in accord with the inconceivable true nature & dynamic of Reality as it is, and helping use to get closer and closer to this inconceivable liberating Truth [U2T].

————————————————

More examples of skillful means associated with the Perfection of Wisdom:

– without any di-vision between (or oneness of) the three spheres – ex. subject / actor / mind, relation / action / processes, object / result / phenomena –,
without any di-vision between (or oneness of) apparent opposites,
without any di-vision between (or oneness of) the two truths themselves,
without any di-vision between (or oneness of) the Ground and its manifestations.

– [Acting while being aware of the two inseparable aspects of the true nature & dynamic of Reality as it is here & now:] by not fixating on just one aspect / truth, not on both together, not on neither.

– [Acting while being aware of the Union of the Two Truths about all dharmas / U2T:] by not apprehending any dharma…; by being aware of the Union of the Two Truths about all dharmas [U2T].

– [Acting while being aware of the Union of the three spheres / U3S:] by not entertaining any difference / separation / relation / opposition / dichotomy / duality in absolute terms, or identity / union / oneness / non-duality in absolute terms, or both or neither; between the three spheres – subject, relation / action, object – of any type of relation / action, but just conventionally / relatively / inter-subjectively. Being aware of the Union of the Two Truths about the three spheres [U2T-3S] – their interdependence and emptiness of inherent existence –. Examples of three spheres: actor, acting, result; goer, going, destination; perceiver, perception, perceived; knower, cognition, knowing; cause, causality, effect; producer, production, product; owner, ownership, possessions, acquirer, acquisition, acquired; characteristic, characterising, characterised; definition, defining, defined; thinker, thinking, thought. Reality as it is is not purely objective, purely subjective / mind-only, purely relational / action / process / karma, not a combination of those, not none of those.

– [Acting while being aware of the Union of apparent opposites / Uopp:] by not entertaining any difference / separation / relation / opposition / dichotomy / duality in absolute terms, or identity / union / oneness / non-duality in absolute terms, or both or neither; between the apparent opposites of any duality / triad / quad / etc., but just conventionally / relatively / inter-subjectively. Being aware of the Union of the Two Truths about apparent opposites [U2T-opp] – their interdependence and emptiness of inherent existence –. The Truth is never about accepting one side and rejecting the other(s), not vice versa, not about accepting all sides, not about rejecting all sides, but about realising the true nature & dynamic of all sides and their true relation / opposition. Reality as it is is beyond the opposites of all dualities / triads / quads / etc.

– [Acting while being aware of the Union of the Two Truths about the two truths themselves / U2T-2T:] by not entertaining any difference / separation / relation / opposition / dichotomy / duality in absolute terms, or identity / union / oneness / non-duality in absolute terms, or both or neither; between the two truths – dependent origination and emptiness –, but just conventionally / relatively / inter-subjectively. Being aware of the Union of the Two Truths about the two truths themselves [U2T-2T] – their interdependence and emptiness of inherent existence –. The Truth is never about accepting one side / truth and rejecting the other(s), not vice versa, not about accepting both sides / truths, not about rejecting all sides / truths, but about realising the true nature & dynamic of all sides / truths and their true relation / opposition.

– [Acting while being aware of the Union of the Ground and its manifestations / UGM:] by not entertaining any difference / separation / relation / opposition / dichotomy / duality in absolute terms, or identity / union / oneness / non-duality in absolute terms, or both or neither; between the Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / true nature & dynamic of Reality as it is / Union of the Two Truths … and its spontaneous natural pristine manifestations / appearances, but just conventionally / relatively / inter-subjectively. Being aware of the Union of the Two Truths about the Ground and its manifestations [U2T-GM] – their interdependence and emptiness of inherent existence –.

– [Purification of the buddhafield:] By perceiving everything as primordially equal, pure, perfect, divine, complete, liberated, free, enlightened, the inseparable three pure kayas, the true Buddha – in the non-dual sense of those terms (not this, not non-this, not both together, not neither).

– By adopting the Middle Way in everything.

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By combining all of their activities / practices / teachings / adapted skillful means with this ‘Perfection of Wisdom with these skillful means’, Bodhisattvas act more and more in accord with the two inseparable aspects of the inconceivable true nature & dynamic of Reality as it is here & now, and get closer and closer to the knowledge of all aspects / omniscience, to complete awakening. This method is called ‘bringing the fruit into the path’: acting more and more in accord with the goal – even if there is nobody really going forth and ultimately really standing in a real knowledge of all dharmas. Still, it works, because the point is that everything is empty of inherent existence <==> but still dependently co-arisen & relatively functional.

The path consists of realising the Union of the Two Truths about more and more subtle dharmas / subject / relations / actions / objects / opposites, using more and more subtle skillful means and more and more subtle wisdom. One becomes a Buddha by perceiving / acting / practicing / teaching more and more like a Buddha because that creates the proper conditions for a possible ultimate spontaneous non-dualistic non-conceptual direct realisation / experience of the inconceivable true nature & dynamic of Reality as it is here & now. That is the liberating factor.

[𝕋𝕙𝕖 𝕡𝕣𝕚𝕞𝕠𝕣𝕕𝕚𝕒𝕝 𝕡𝕦𝕣𝕚𝕥𝕪 𝕠𝕗 𝕒𝕝𝕝 𝕕𝕙𝕒𝕣𝕞𝕒𝕤:
𝕄𝕠𝕣𝕖 𝕒𝕟𝕕 𝕞𝕠𝕣𝕖 𝕤𝕦𝕓𝕥𝕝𝕖 𝕕𝕙𝕒𝕣𝕞𝕒𝕤 𝕒𝕣𝕖 𝕡𝕦𝕣𝕚𝕗𝕚𝕖𝕕
𝕓𝕪 𝕕𝕚𝕣𝕖𝕔𝕥𝕝𝕪 𝕡𝕖𝕣𝕔𝕖𝕚𝕧𝕚𝕟𝕘 / 𝕣𝕖𝕒𝕝𝕚𝕤𝕚𝕟𝕘 / 𝕖𝕩𝕡𝕖𝕣𝕚𝕖𝕟𝕔𝕚𝕟𝕘
𝕥𝕙𝕖𝕚𝕣 𝕥𝕣𝕦𝕖 𝕟𝕒𝕥𝕦𝕣𝕖 & 𝕕𝕪𝕟𝕒𝕞𝕚𝕔 𝕒𝕤 𝕚𝕥 𝕚𝕤 𝕙𝕖𝕣𝕖 & 𝕟𝕠𝕨:]
.
"𝘕𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘱𝘳𝘰𝘥𝘶𝘤𝘦𝘥, 𝘯𝘰𝘵 𝘴𝘵𝘰𝘱𝘱𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘥𝘦𝘧𝘪𝘭𝘦𝘮𝘦𝘯𝘵,
𝘯𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘱𝘶𝘳𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯, 𝘯𝘰𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘦𝘥,
𝘢𝘯𝘥 𝘯𝘰𝘵 𝘰𝘤𝘤𝘢𝘴𝘪𝘰𝘯𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 [𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴, 𝘫𝘶𝘴𝘵 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺]
𝙞𝙨 𝙘𝙖𝙡𝙡𝙚𝙙 𝙩𝙝𝙚 𝙥𝙪𝙧𝙞𝙩𝙮 𝙤𝙛 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨."

.Chapter 01 ∘- Everything teaches the perfection of Wisdom

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟬𝟭 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗘𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝘁𝗲𝗮𝗰𝗵𝗲𝘀 𝘁𝗵𝗲 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺 𝘄𝗶𝘁𝗵 𝘀𝗸𝗶𝗹𝗹𝗳𝘂𝗹 𝗺𝗲𝗮𝗻𝘀

“𝘖𝘯 𝘵𝘩𝘦 𝘭𝘰𝘵𝘶𝘴𝘦𝘴, 𝘧𝘶𝘳𝘵𝘩𝘦𝘳𝘮𝘰𝘳𝘦, 𝘸𝘦𝘳𝘦

𝘮𝘢𝘯𝘺 𝘦𝘮𝘣𝘰𝘥𝘪𝘦𝘥 𝘵𝘢𝘵𝘩ā𝘨𝘢𝘵𝘢𝘴, 𝘵𝘦𝘢𝘤𝘩𝘪𝘯𝘨 𝘋𝘩𝘢𝘳𝘮𝘢 ‍—

𝘵𝘩𝘪𝘴 𝘷𝘦𝘳𝘺 𝘵𝘦𝘢𝘤𝘩𝘪𝘯𝘨 𝘰𝘧 𝘋𝘩𝘢𝘳𝘮𝘢 𝘢𝘴𝘴𝘰𝘤𝘪𝘢𝘵𝘦𝘥 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘴𝘪𝘹 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯𝘴. …

𝘈𝘯𝘥 𝘢𝘭𝘭 𝘵𝘩𝘦 𝘣𝘦𝘪𝘯𝘨𝘴 𝘸𝘩𝘰 𝘭𝘪𝘴𝘵𝘦𝘯𝘦𝘥 𝘵𝘰 𝘵𝘩𝘢𝘵 𝘋𝘩𝘢𝘳𝘮𝘢 𝘣𝘦𝘤𝘢𝘮𝘦 𝘪𝘳𝘳𝘦𝘷𝘦𝘳𝘴𝘪𝘣𝘭𝘦

𝘧𝘳𝘰𝘮 𝘶𝘯𝘴𝘶𝘳𝘱𝘢𝘴𝘴𝘦𝘥, 𝘱𝘦𝘳𝘧𝘦𝘤𝘵, 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘢𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨.”

Résumé: 𝙏𝙝𝙚 𝙨𝙖𝙢𝙚 𝘽𝙪𝙙𝙙𝙝𝙖-𝘿𝙝𝙖𝙧𝙢𝙖 — 𝙩𝙝𝙞𝙨 𝙋𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙒𝙞𝙨𝙙𝙤𝙢 𝙬𝙞𝙩𝙝 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 — 𝙞𝙨 𝙩𝙖𝙪𝙜𝙝𝙩 𝙞𝙣 𝙖𝙡𝙡 𝙩𝙝𝙚 𝙬𝙤𝙧𝙡𝙙 𝙨𝙮𝙨𝙩𝙚𝙢𝙨 𝙞𝙣 𝙩𝙝𝙚 𝙩𝙚𝙣 𝙙𝙞𝙧𝙚𝙘𝙩𝙞𝙤𝙣𝙨, 𝙖𝙩 𝙖𝙣𝙮 𝙥𝙤𝙞𝙣𝙩 𝙞𝙣 𝙩𝙞𝙢𝙚.

All Buddhas / Everything is teaching this everywhere all the time;

we just need to be open to it by being fully present / mindful here & now.

It is ‘the same’ because it is a teaching of how to understand and then personally directly perceive / realise / experience 𝙩𝙝𝙚 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 𝙪𝙣𝙞𝙦𝙪𝙚 𝙖𝙡𝙡-𝙥𝙚𝙧𝙫𝙖𝙙𝙞𝙣𝙜 𝙩𝙞𝙢𝙚𝙡𝙚𝙨𝙨 𝙪𝙣𝙗𝙤𝙧𝙣 𝙪𝙣𝙘𝙤𝙣𝙙𝙞𝙩𝙞𝙤𝙣𝙚𝙙 𝙪𝙣𝙘𝙝𝙖𝙣𝙜𝙞𝙣𝙜 𝙪𝙣𝙘𝙚𝙖𝙨𝙞𝙣𝙜 𝙥𝙧𝙞𝙨𝙩𝙞𝙣𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 & 𝙙𝙮𝙣𝙖𝙢𝙞𝙘 𝙤𝙛 𝙍𝙚𝙖𝙡𝙞𝙩𝙮 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙚𝙫𝙚𝙧𝙮𝙬𝙝𝙚𝙧𝙚 𝙖𝙣𝙮𝙩𝙞𝙢𝙚 – the true nature & dynamic of all dharmas everywhere at anytime as perceived by any being. This is also called the Ground / Basis / Source / Suchness / Dharmata / Buddha-nature / Genuine-emptiness / Union of the Two Truths … free from all extremes & middle.

It is a teaching on how to gradually realise this and act more and more in accord with this inconceivable true nature & dynamic of Reality as it is here & now everywhere at anytime. The path is the fruit.

It is a teaching on understanding / perceiving / acting more and more in accord with the two inseparable aspects of all dharmas, with the inconceivable Union of the Two Truths free from all extremes & middle: the Union of dependent origination [T1] & emptiness [T2] [U2T].

This Perfection of Wisdom (Prajnaparamita) is the liberating factor.

Meanwhile, to be efficient, all virtuous activities / views / methods / skillful means / paths / goals / dharmas … need to be gradually perfected / completed / purified by combining them with more and more of this wisdom of realising the Union of the Two Truths about all dharmas involved in all activities:

the inseparability / interdependence / harmony of the two aspects / truths of any / all dharmas:

the inconceivable inseparability / harmony / Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma <==> and of being empty of inherent existence [T2]. One aspect alone is never sufficient; one aspect / truth implies / proves / enables the other (<==>) [U2T].

So it is like this: Reality as it is is continually trying to teach us the inconceivable true nature & dynamic of Reality as it is here & now. Once we finally directly perceive / realise / experience this then we are totally free from all of our illusions / conditioning / karma – free to use without using those apparent dharmas (physical, conceptual, mental) / tools / adapted skillful means / practices / methods / concepts / views / theories … without being slave to them because we know their true nature & dynamic. That is liberation / enlightenment / nirvana here & now.

Also, in a sense, everything is emanations of the Buddha trying to teach us the Truth out of compassion / interdependence; everything is manifestations inseparable from the pristine Ground / Basis / Source / Suchness.

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-01.html

#Buddhism #Madhyamaka #Nagarjuna #Dzogchen #Zen #Mahayana #MiddleWay #Prajnaparamita #Pratityasamutpada #Sunyata #Dependent-origination #Emptiness #Awareness #Buddhanature #Wisdom #Perfection #tetralemma #Ayadeva #nonduality #oneness #kayas #two-truths #Bodhicitta #Bodhisattva

Chapter 02 ∘- Bodhisattvas should train in the Perfection of Wisdom with skillful means

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟬𝟮 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮𝘀 𝘀𝗵𝗼𝘂𝗹𝗱 𝘁𝗿𝗮𝗶𝗻 𝗶𝗻 𝘁𝗵𝗲 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺, 𝗶𝗻 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝘀 𝗶𝘁 𝗶𝘀.

Résumé / analysis of this chapter:

The single, all-encompassing statement / the 'single thought':

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘸𝘩𝘰 𝘸𝘢𝘯𝘵 𝘵𝘰 𝘧𝘶𝘭𝘭𝘺 𝘢𝘸𝘢𝘬𝘦𝘯 𝘵𝘰 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘪𝘯 𝘢𝘭𝘭 𝘧𝘰𝘳𝘮𝘴

𝘴𝘩𝘰𝘶𝘭𝘥 𝘮𝘢𝘬𝘦 𝘢𝘯 𝘦𝘧𝘧𝘰𝘳𝘵 𝘢𝘵 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮." …

“𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢𝘴 𝘴𝘩𝘰𝘶𝘭𝘥 𝘵𝘳𝘢𝘪𝘯 𝘪𝘯 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮.”

𝗜𝘁 𝗶𝘀 𝗮𝗯𝗼𝘂𝘁 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗶𝗻𝗴 / 𝗽𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗻𝗴 / 𝗽𝘂𝗿𝗶𝗳𝘆𝗶𝗻𝗴 𝗮𝗹𝗹 𝘃𝗶𝗿𝘁𝘂𝗼𝘂𝘀 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝗶𝗲𝘀, 𝗮𝗹𝗹 𝗱𝗵𝗮𝗿𝗺𝗮𝘀, 𝗯𝘆 𝗰𝗼𝗺𝗯𝗶𝗻𝗶𝗻𝗴 𝘁𝗵𝗲𝗺 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺, 𝘄𝗶𝘁𝗵 𝗮𝗻 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 & 𝗱𝘆𝗻𝗮𝗺𝗶𝗰 𝗼𝗳 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝘀 𝗶𝘁 𝗶𝘀 𝗵𝗲𝗿𝗲 & 𝗻𝗼𝘄, 𝗮𝗻 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 𝗮𝗯𝗼𝘂𝘁 𝗮𝗹𝗹 𝗱𝗵𝗮𝗿𝗺𝗮𝘀 𝗶𝗻𝘃𝗼𝗹𝘃𝗲𝗱 (ex. the three spheres – subject / actor / mind, relation / action, object / result / phenomena –, apparent opposites; etc.).

COMBINING METHOD AND WISDOM:

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙨𝙝𝙤𝙪𝙡𝙙 𝙩𝙧𝙖𝙞𝙣 𝙞𝙣 𝙩𝙝𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢 𝙬𝙞𝙩𝙝 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨,

combining it to all practices, teachings, all activities of the body, speech and mind;

should train 𝙞𝙣 𝙩𝙝𝙚 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 & 𝙙𝙮𝙣𝙖𝙢𝙞𝙘 𝙤𝙛 𝙍𝙚𝙖𝙡𝙞𝙩𝙮 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙝𝙚𝙧𝙚 & 𝙣𝙤𝙬;

should train 𝙞𝙣 𝙩𝙝𝙚 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨 [U2T] free from all extremes & middle,

and should 𝙖𝙘𝙩 𝙢𝙤𝙧𝙚 𝙖𝙣𝙙 𝙢𝙤𝙧𝙚 𝙞𝙣 𝙖𝙘𝙘𝙤𝙧𝙙 𝙬𝙞𝙩𝙝 𝙞𝙩 𝙪𝙣𝙩𝙞𝙡 𝙩𝙝𝙚𝙮 𝙥𝙚𝙧𝙛𝙚𝙘𝙩 𝙩𝙝𝙞𝙨 𝙖𝙣𝙙 𝙤𝙗𝙩𝙖𝙞𝙣 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 𝙖𝙬𝙖𝙠𝙚𝙣𝙞𝙣𝙜 — because ignoring it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others. It is this ‘ignorance’ that is the root cause of the whole karmic cycle / samsara, of all conditioning / karma / suffering.

PERFECTING / COMPLETING / PURIFYING:

For the sake of all beings, Bodhisattvas should 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 / 𝙥𝙚𝙧𝙛𝙚𝙘𝙩 / 𝙥𝙪𝙧𝙞𝙛𝙮 𝙖𝙡𝙡 valid concepts / ideas / views / activities / methods / practices / goals / all-dharmas (physical, conceptual, mental; subject, relation / action / process, object) 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢 𝙬𝙞𝙩𝙝 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨, by way of not apprehending / objectifying anything in absolute terms, using those dharmas without any attachment / fixation / absolutes – free from all extremes & middle – without being contaminated / conditioned by them.

NOT GRASPING AT ANY ABSOLUTE REALITY:

But Bodhisattvas should not grasp at that thought, not get attached to that thought,

not become slave to it, because

"𝘌𝘷𝘦𝘯 𝘵𝘩𝘢𝘵 𝘵𝘩𝘰𝘶𝘨𝘩𝘵 [𝘛1] 𝘪𝘴 𝘯𝘰 𝘵𝘩𝘰𝘶𝘨𝘩𝘵 [𝘛2], 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘵𝘩𝘦 𝘣𝘢𝘴𝘪𝘤 𝘯𝘢𝘵𝘶𝘳𝘦 𝘰𝘧 𝘵𝘩𝘰𝘶𝘨𝘩𝘵 𝘪𝘴 𝘤𝘭𝘦𝘢𝘳 𝘭𝘪𝘨𝘩𝘵 [𝘜2𝘛]."

“𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢𝘴 𝘴𝘵𝘢𝘯𝘥 𝘪𝘯 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 (𝘰𝘳 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴) 𝘣𝘺 𝘸𝘢𝘺 𝘰𝘧 𝘯𝘰𝘵 𝘵𝘢𝘬𝘪𝘯𝘨 𝘢 𝘴𝘵𝘢𝘯𝘥 𝘰𝘯 𝘪𝘵.”

Ex. PRACTICING WITHOUT PRACTICING:

Although Bodhisattvas know that all sentient beings are 𝙚𝙢𝙥𝙩𝙮 𝙤𝙛 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙘𝙚 [𝙏2], not really originated / existent / changing / efficient / ceasing <==> bodhisattvas still make the vow to attain Buddhahood for the sake of all sentient beings, still 𝙜𝙚𝙣𝙚𝙧𝙖𝙩𝙚 𝙩𝙝𝙚 𝙗𝙤𝙙𝙝𝙞𝙘𝙞𝙩𝙩𝙖 𝙢𝙤𝙩𝙞𝙫𝙖𝙩𝙞𝙤𝙣, 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙩𝙝𝙚 𝙨𝙞𝙭 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣𝙨 [𝙏1] … because those beings (and all dharmas involved) are not completely non-originated / non-existent / non-changing / non-efficient / non-ceasing.

Bodhisattvas do not reject / negate / abandon those beings (or dharmas) for nirvana or mere-emptiness.

This way bodhisattvas 𝙖𝙘𝙩 𝙢𝙤𝙧𝙚 𝙖𝙣𝙙 𝙢𝙤𝙧𝙚 𝙞𝙣 𝙖𝙘𝙘𝙤𝙧𝙙 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙞𝙡𝙞𝙩𝙮 / 𝙞𝙣𝙩𝙚𝙧𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙘𝙚 / 𝙝𝙖𝙧𝙢𝙤𝙣𝙮 / 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨 [𝙐2𝙏]: Union of conventionally dependently co-arisen relatively functional appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind, not completely non-existent <==> and their emptiness of inherent existence [T2], not really existent.

Ex. GIVING WITHOUT GIVING:

Bodhisattvas practice all forms of 𝗴𝗲𝗻𝗲𝗿𝗼𝘀𝗶𝘁𝘆 [T1], but without apprehending anything [T2] [U2T];

– without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;

– without falling into any extreme or middle about any duality / triad / quad / etc. involved;

– without accepting / affirming / seeking / adding / doing anything in absolute terms,

without rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms,

without changing / improving / purifying anything in absolute terms,

just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T];

– without any di-vision between the three spheres – ex. subject / actor / mind, relation / action / processes, object / result / phenomena –,

without any di-vision between apparent opposites,

without any di-vision between the two truths themselves,

without any di-vision between the Ground and its manifestations.

“𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢𝘴 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘨𝘪𝘷𝘪𝘯𝘨 [𝘛1 ] 𝘣𝘺 𝘸𝘢𝘺 𝘰𝘧 𝘯𝘰𝘵 𝘨𝘪𝘷𝘪𝘯𝘨 𝘶𝘱 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 [𝘛2] [𝘜2𝘛],

𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘢 𝘨𝘪𝘧𝘵 (𝘰𝘣𝘫𝘦𝘤𝘵-1), 𝘢 𝘨𝘪𝘷𝘦𝘳 (𝘴𝘶𝘣𝘫𝘦𝘤𝘵), 𝘢𝘯𝘥 𝘢 𝘳𝘦𝘤𝘪𝘱𝘪𝘦𝘯𝘵 (𝘰𝘣𝘫𝘦𝘤𝘵-2) (𝘢𝘯𝘥 𝘵𝘩𝘦 𝘢𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘨𝘪𝘷𝘪𝘯𝘨) 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘦𝘥 [𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴] [𝘛2] [𝘜2𝘛].”

The same for the other perfections / paramitas and all other virtuous practices on the paths.

This way bodhisattvas 𝙖𝙘𝙩 𝙢𝙤𝙧𝙚 𝙖𝙣𝙙 𝙢𝙤𝙧𝙚 𝙞𝙣 𝙖𝙘𝙘𝙤𝙧𝙙 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙞𝙡𝙞𝙩𝙮 / 𝙞𝙣𝙩𝙚𝙧𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙘𝙚 / 𝙝𝙖𝙧𝙢𝙤𝙣𝙮 / 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨 [𝙐2𝙏] 𝙪𝙣𝙩𝙞𝙡 𝙩𝙝𝙚𝙮 𝙥𝙚𝙧𝙛𝙚𝙘𝙩 𝙩𝙝𝙞𝙨 𝙖𝙣𝙙 𝙤𝙗𝙩𝙖𝙞𝙣 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 𝙖𝙬𝙖𝙠𝙚𝙣𝙞𝙣𝙜.

Ex. ACTING WITHOUT ACTING:

The same with any other activities of his body, speech and mind; ex. all practices, learning, teaching, perceiving, feeling, thinking, conceptualising, differentiating, fabricating.

Bodhisattvas always 𝙖𝙘𝙩 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙘𝙩𝙞𝙣𝙜, while being fully aware of the inconceivable true nature & dynamic as it is of all dharmas involved in all activities,

aware of the Union of the Two Truths of all dharmas [U2T],

of the Union of the three spheres [U3S / U2T-3S],

of the Union of apparent opposites [Uopp / U2T-opp],

even of the Union of the Two Truths about the two truths themselves [U2T-2T],

even of the Union of the Two Truths about the Ground and its spontaneous natural unceasing manifestations [UGM / U2T-GM].

TRANSCENDING SAMSARA:

This is how samsara, the karmic cycle, is transcended / purified / transmuted into nirvana here & now:

by understanding and then directly realising its true nature & dynamic as it is here & now [U2T]:

ex. Union of the 12 links of dependent origination <==> and emptiness of inherent existence of all dharmas involved in the karmic cycle / samsara.

PERFECTING THE TWO TRUTHS:

The perfection of dependent origination [T1] is emptiness of inherent existence [T2];

the perfection of emptiness [T2] is dependent origination [T1].

One aspect / truth implies / proves / enables / perfects the other (<==>) [U2T].

These two aspects / truths are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual, in harmony <==> thus themselves empty of inherent existence. [U2T-2T]

They are not different / separate / two / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); it has to be directly realised.

So there is no absolute to grasp here, just temporary imperfect tools / adapted skillful means / antidotes, just fingers pointing at the inconceivable true nature & dynamic of Reality as it is here & now, at an inconceivable Union of the two aspects.

BEING ABLE TO USE APPEARANCES / TOOLS WITHOUT BECOMING SLAVES TO THEM:

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴, 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴,

𝘮𝘢𝘬𝘦 𝘶𝘴𝘦 𝘰𝘧 𝘵𝘩𝘰𝘴𝘦 𝘧𝘪𝘷𝘦 𝘴𝘰𝘳𝘵𝘴 𝘰𝘧 𝘴𝘦𝘯𝘴𝘦 𝘰𝘣𝘫𝘦𝘤𝘵𝘴 𝘪𝘯 𝘰𝘳𝘥𝘦𝘳 𝘵𝘰 𝘣𝘳𝘪𝘯𝘨 𝘣𝘦𝘪𝘯𝘨𝘴 𝘵𝘰 𝘮𝘢𝘵𝘶𝘳𝘪𝘵𝘺, [𝘛1]

𝘢𝘯𝘥 𝘴𝘵𝘪𝘭𝘭 𝘵𝘩𝘰𝘴𝘦 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘤𝘰𝘯𝘵𝘢𝘮𝘪𝘯𝘢𝘵𝘦𝘥 𝘣𝘺 𝘵𝘩𝘰𝘴𝘦 𝘴𝘦𝘯𝘴𝘦 𝘰𝘣𝘫𝘦𝘤𝘵𝘴 [𝘛2] [𝘜2𝘛]."

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-02.html

Chapter 03 ∘- How to train in the Perfection of Wisdom? With skillful means.

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟬𝟯 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗛𝗼𝘄 𝘁𝗼 𝘁𝗿𝗮𝗶𝗻 𝗶𝗻 𝘁𝗵𝗲 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺, 𝗶𝗻 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝘀 𝗶𝘁 𝗶𝘀?

"𝘉𝘦𝘤𝘢𝘶𝘴𝘦 𝘸𝘩𝘦𝘳𝘦 𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 𝘪𝘯𝘵𝘳𝘪𝘯𝘴𝘪𝘤 𝘯𝘢𝘵𝘶𝘳𝘦

𝘵𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 [𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘪𝘯𝘨] 𝘱𝘳𝘰𝘥𝘶𝘤𝘵𝘪𝘰𝘯, 𝘴𝘵𝘰𝘱𝘱𝘪𝘯𝘨, 𝘥𝘦𝘤𝘳𝘦𝘢𝘴𝘦, 𝘪𝘯𝘤𝘳𝘦𝘢𝘴𝘦,

𝘥𝘦𝘧𝘪𝘭𝘦𝘮𝘦𝘯𝘵, 𝘰𝘳 𝘱𝘶𝘳𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯."

Résumé / analysis of this chapter:

ACTING / PERCEIVING / PRACTICING WITHOUT ACTING / PERCEIVING / PRACTICING:

Bodhisattvas practice the Perfection of Wisdom while performing any practice like the six paramitas …

How?

𝘽𝙮 𝙣𝙤𝙩 𝙨𝙚𝙚𝙞𝙣𝙜 𝙖𝙣𝙮 𝙤𝙛 𝙩𝙝𝙚 𝙨𝙪𝙥𝙥𝙤𝙨𝙚𝙙𝙡𝙮 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 𝙚𝙭𝙞𝙨𝙩𝙞𝙣𝙜 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 (physical, conceptual, mental) involved in those practices, 𝙖𝙣𝙙 𝙣𝙤𝙩 𝙣𝙤𝙣-𝙨𝙚𝙚𝙞𝙣𝙜 𝙩𝙝𝙚𝙢 𝙚𝙞𝙩𝙝𝙚𝙧. Ex. Not perceiving any inherently existing three spheres – subject / actor / self, relation / action / process, objects / result / phenomena; c̲a̲u̲s̲e̲,̲ ̲c̲a̲u̲s̲a̲l̲i̲t̲y̲,̲ ̲e̲f̲f̲e̲c̲t̲; perceiver, perception, perceived; knower, cognition, known; acquirer, acquisition, acquired –; o̲r̲i̲g̲i̲n̲a̲t̲i̲o̲n̲,̲ ̲d̲u̲r̲a̲t̲i̲o̲n̲ ̲/̲ ̲c̲h̲a̲n̲g̲e̲,̲ ̲c̲e̲s̲s̲a̲t̲i̲o̲n̲; existence or non-existence, d̲i̲f̲f̲e̲r̲e̲n̲c̲e̲ ̲o̲r̲ ̲i̲d̲e̲n̲t̲i̲t̲y̲, multiplicity or oneness; purity or impurity, not even d̲e̲p̲e̲n̲d̲e̲n̲t̲ ̲o̲r̲i̲g̲i̲n̲a̲t̲i̲o̲n̲ ̲[̲T̲1̲]̲ ̲a̲n̲d̲/̲o̲r̲ ̲e̲m̲p̲t̲i̲n̲e̲s̲s̲ ̲[̲T̲2̲]̲, not even the Union of the Two Truths [U2T], or the Ground and its manifestations, or the Perfection of Wisdom, or any ultimate Reality, or the three Jewels, or the three kayas.

And not rejecting / negating / not-seeing them either; not stopping with the realisation of mere-emptiness / nothingness, not grasping emptiness / nothingness and rejecting everything else.

Why? 𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙖𝙧𝙚 𝙢𝙤𝙧𝙚 𝙖𝙣𝙙 𝙢𝙤𝙧𝙚 𝙖𝙬𝙖𝙧𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨 𝙖𝙗𝙤𝙪𝙩 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 [𝙐2𝙏] 𝙞𝙣𝙫𝙤𝙡𝙫𝙚𝙙; ex. about the five aggregates, the twelve sense fields, the eighteen elements, the twelve links of dependent origination, the four noble truths, the four stages of awakening, the three vehicles … space & time; about the three spheres of any relation / activity / process [U2T-3S], about the apparent opposites of any duality / triad / quad / etc. [U2T-opp], even about the two truths themselves [U2T-2T], and about the Ground and its manifestations [U2T-GM].

They know that they are all e̲m̲p̲t̲y̲ ̲o̲f̲ ̲i̲n̲h̲e̲r̲e̲n̲t̲ ̲e̲x̲i̲s̲t̲e̲n̲c̲e̲ [T2], not really originated / caused / existent / changing (increasing or decreasing; defiled or purified) / functional / ceasing <==> because they are all conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent a̲p̲p̲e̲a̲r̲a̲n̲c̲e̲s̲ / tools / adapted skillful means [T1], m̲e̲r̲e̲l̲y̲ ̲l̲a̲b̲e̲l̲e̲d̲ ̲/̲ ̲i̲m̲p̲u̲t̲e̲d̲ by the mind in dependence of its conditioning / karma, not completely non-originated / non-caused / non-existent / non-changing / non-functional / non-ceasing.

And vice versa, one aspect / truth implies / proves / enables the other (<==>) [U2T].

𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙖𝙧𝙚 𝙢𝙤𝙧𝙚 𝙖𝙣𝙙 𝙢𝙤𝙧𝙚 𝙖𝙬𝙖𝙧𝙚 𝙩𝙝𝙖𝙩 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙡𝙞𝙠𝙚 𝙞𝙡𝙡𝙪𝙨𝙞𝙤𝙣𝙨, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’

N̲o̲t̲ ̲r̲e̲a̲l̲l̲y̲ ̲e̲x̲i̲s̲t̲e̲n̲t̲,̲ ̲n̲o̲t̲ ̲c̲o̲m̲p̲l̲e̲t̲e̲l̲y̲ ̲n̲o̲n̲-̲e̲x̲i̲s̲t̲e̲n̲t̲, not both together, not neither, and there is no fifth; not ‘this’, not ‘non-this, not both together, not neither', and there is no fifth – for whatever ‘this’ is.

Meaning the true nature & dynamic of all dharmas is indescribable / 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 for our flawed dualistic conceptual conditioned mind(s); it is free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).

Meaning there is n̲o̲ ̲i̲n̲d̲e̲p̲e̲n̲d̲e̲n̲t̲ ̲/̲ ̲u̲n̲i̲v̲e̲r̲s̲a̲l̲ ̲/̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲/̲ ̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲ ̲e̲x̲i̲s̲t̲i̲n̲g̲ ̲b̲a̲s̲i̲s̲ ̲t̲o̲ ̲d̲i̲f̲f̲e̲r̲e̲n̲t̲i̲a̲t̲e̲ ̲/̲ ̲d̲i̲s̲c̲r̲i̲m̲i̲n̲a̲t̲e̲ ̲/̲ ̲j̲u̲d̲g̲e̲ ̲t̲h̲e̲m̲ in absolute terms, but just conventionally / relatively / inter-subjectively.

Meaning there is 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 𝙩𝙤 𝙖𝙘𝙘𝙚𝙥𝙩 / affirm / seek / add / do in absolute terms, 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 𝙩𝙤 𝙧𝙚𝙟𝙚𝙘𝙩 / negate / abandon / eliminate / stop / subtract / not-do in absolute terms, 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 𝙩𝙤 𝙘𝙝𝙖𝙣𝙜𝙚 / 𝙞𝙢𝙥𝙧𝙤𝙫𝙚 / 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 / 𝙥𝙪𝙧𝙞𝙛𝙮 in absolute terms, but just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].

So Bodhisattvas might as well perceive everything as 𝙥𝙧𝙞𝙢𝙤𝙧𝙙𝙞𝙖𝙡𝙡𝙮 𝙩𝙞𝙢𝙚𝙡𝙚𝙨𝙨, 𝙚𝙦𝙪𝙖𝙡, 𝙥𝙪𝙧𝙚, 𝙥𝙚𝙧𝙛𝙚𝙘𝙩, divine, free, enlightened, the inseparable three kayas, the true Buddha.

ACTING WITHOUT SETTLING DOWN ON ANYTHING:

Bodhisattvas practice all forms of activities / practices / teachings [T1], but 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 [T2] [U2T];

– without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;

– without falling into any extreme or middle about any duality / triad / quad / etc. involved;

– without accepting / affirming / seeking / adding / doing anything in absolute terms,

without rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms,

without changing / improving / purifying anything in absolute terms,

just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T];

– without any di-vision between the three spheres – ex. subject / actor / mind, relation / action / processes, object / result / phenomena –,

without any di-vision between apparent opposites,

without any di-vision between the two truths themselves,

without any di-vision between the Ground and its manifestations.

ACTING WITH FULL AWARENESS OF THE TRUE NATURE & DYNAMIC OF REALITY AS IT IS:

Bodhisattvas always 𝙖𝙘𝙩 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙘𝙩𝙞𝙣𝙜 𝙬𝙝𝙞𝙡𝙚 𝙗𝙚𝙞𝙣𝙜 𝙢𝙤𝙧𝙚 𝙖𝙣𝙙 𝙢𝙤𝙧𝙚 𝙖𝙬𝙖𝙧𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 & 𝙙𝙮𝙣𝙖𝙢𝙞𝙘 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙤𝙛 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 involved in all activities,

aware of the U̲n̲i̲o̲n̲ ̲o̲f̲ ̲t̲h̲e̲ ̲T̲w̲o̲ ̲T̲r̲u̲t̲h̲s̲ of all dharmas [U2T],

of the U̲n̲i̲o̲n̲ ̲o̲f̲ ̲t̲h̲e̲ ̲t̲h̲r̲e̲e̲ ̲s̲p̲h̲e̲r̲e̲s̲ [U3S / U2T-3S],

of the U̲n̲i̲o̲n̲ ̲o̲f̲ ̲a̲p̲p̲a̲r̲e̲n̲t̲ ̲o̲p̲p̲o̲s̲i̲t̲e̲s̲ [Uopp / U2T-opp],

even of the U̲n̲i̲o̲n̲ ̲o̲f̲ ̲t̲h̲e̲ ̲T̲w̲o̲ ̲T̲r̲u̲t̲h̲s̲ ̲a̲b̲o̲u̲t̲ ̲t̲h̲e̲ ̲t̲w̲o̲ ̲t̲r̲u̲t̲h̲s̲ themselves [U2T-2T],

even of the U̲n̲i̲o̲n̲ ̲o̲f̲ ̲t̲h̲e̲ ̲T̲w̲o̲ ̲T̲r̲u̲t̲h̲s̲ ̲a̲b̲o̲u̲t̲ ̲t̲h̲e̲ ̲G̲r̲o̲u̲n̲d̲ ̲a̲n̲d̲ ̲i̲t̲s̲ ̲s̲p̲o̲n̲t̲a̲n̲e̲o̲u̲s̲ ̲n̲a̲t̲u̲r̲a̲l̲ ̲u̲n̲c̲e̲a̲s̲i̲n̲g̲ ̲m̲a̲n̲i̲f̲e̲s̲t̲a̲t̲i̲o̲n̲s̲ [UGM / U2T-GM].

It is by acting / perceiving / thinking / practicing / teaching … like that, using skillful means like that, that Bodhisattvas train in the Perfection of Wisdom.

"Śā𝘳𝘪𝘱𝘶𝘵𝘳𝘢, 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴, 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦𝘪𝘳 𝘧𝘪𝘳𝘴𝘵 𝘱𝘳𝘰𝘥𝘶𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘰𝘶𝘨𝘩𝘵 𝘰𝘧 𝘢𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨 𝘰𝘯𝘸𝘢𝘳𝘥, 𝘴𝘵𝘢𝘯𝘥 𝘪𝘯 𝘵𝘩𝘦 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘰𝘧 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 [𝘛2], 𝘴𝘪𝘨𝘯𝘭𝘦𝘴𝘴𝘯𝘦𝘴𝘴, 𝘢𝘯𝘥 𝘸𝘪𝘴𝘩𝘭𝘦𝘴𝘴𝘯𝘦𝘴𝘴 𝘸𝘩𝘪𝘭𝘦 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘴𝘪𝘹 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯𝘴… [𝘛1] [𝘜2𝘛], 𝘢𝘯𝘥, 𝘩𝘢𝘷𝘪𝘯𝘨 𝘱𝘢𝘴𝘴𝘦𝘥 𝘣𝘦𝘺𝘰𝘯𝘥 𝘵𝘩𝘦 ś𝘳ā𝘷𝘢𝘬𝘢 𝘰𝘳 𝘱𝘳𝘢𝘵𝘺𝘦𝘬𝘢𝘣𝘶𝘥𝘥𝘩𝘢 𝘭𝘦𝘷𝘦𝘭, 𝘳𝘦𝘢𝘤𝘩 𝘵𝘩𝘦 𝘪𝘳𝘳𝘦𝘷𝘦𝘳𝘴𝘪𝘣𝘭𝘦 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘭𝘦𝘷𝘦𝘭."

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-03.html

Chapter 04 ∘- The Perfection of Wisdom is equal to the unequal.

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟬𝟰 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗧𝗵𝗶𝘀 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺 𝗶𝘀 𝘁𝗵𝗲 𝗴𝗿𝗲𝗮𝘁 𝗽𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗲𝗾𝘂𝗮𝗹 𝘁𝗼 𝘁𝗵𝗲 𝘂𝗻𝗲𝗾𝘂𝗮𝗹𝗲𝗱.

"𝘓𝘰𝘳𝘥, 𝘵𝘩𝘦 𝘸𝘰𝘳𝘭𝘥 𝘸𝘪𝘵𝘩 𝘪𝘵𝘴 𝘨𝘰𝘥𝘴, 𝘩𝘶𝘮𝘢𝘯𝘴, 𝘢𝘯𝘥 𝘢𝘴𝘶𝘳𝘢𝘴 𝘳𝘪𝘨𝘩𝘵𝘭𝘺 𝘣𝘰𝘸𝘴 𝘥𝘰𝘸𝘯
𝘵𝘰 𝘢𝘯𝘺 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨 𝘸𝘩𝘰 𝘩𝘢𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘦𝘥 𝘪𝘯 𝘵𝘩𝘪𝘴 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮."

Résumé / analysis of this chapter:

𝙏𝙝𝙚 𝙋𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙒𝙞𝙨𝙙𝙤𝙢 𝙞𝙨 𝙜𝙧𝙚𝙖𝙩, vast, special, best, superb, sublime, unsurpassed, unrivaled, unequaled, calm & gentle, matchless, incomparable, uncrushable, [indescribable, inconceivable, unique, all-pervading, timeless, unborn, unconditioned, unchanging, unceasing, pristine,] space-like, 𝙩𝙝𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙗𝙤𝙩𝙝 𝙖𝙡𝙡 𝙜𝙤𝙤𝙙 𝙦𝙪𝙖𝙡𝙞𝙩𝙞𝙚𝙨 [𝙏1] 𝙖𝙣𝙙 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 [𝙏2] [𝙐2𝙏] – the perfection of the two inseparable aspects / truths of all dharmas –.

𝙏𝙝𝙚 𝙋𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙒𝙞𝙨𝙙𝙤𝙢 𝙩𝙧𝙖𝙣𝙨𝙢𝙪𝙩𝙚𝙨 𝙖𝙡𝙡 𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙚𝙙 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙞𝙣𝙩𝙤 '𝙚𝙦𝙪𝙖𝙡 𝙩𝙤 𝙩𝙝𝙚 𝙪𝙣𝙚𝙦𝙪𝙖𝙡' – simply by becoming fully aware of their inconceivable true nature & dynamic as it is here & now [U2T / U3S / Uopp / U2T-2T].

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𝙏𝙝𝙚 𝙋𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙒𝙞𝙨𝙙𝙤𝙢 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙨 / 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚𝙨 / 𝙥𝙪𝙧𝙞𝙛𝙞𝙚𝙨 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 / 𝙥𝙚𝙧𝙘𝙚𝙥𝙩𝙞𝙤𝙣 / 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 / 𝙖𝙘𝙩𝙞𝙤𝙣𝙨 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚𝙨 / 𝙩𝙚𝙖𝙘𝙝𝙞𝙣𝙜𝙨 – 𝙖𝙡𝙡 𝙠𝙖𝙧𝙢𝙖.

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The Perfection of Wisdom is directly perceiving / realising / experiencing the inconceivable true nature & dynamic of Reality as it is here & now; and acting more and more in accord with it.
It is enlightened perception / knowledge / activity / freedom / power.

Therefore, bodhisattva great beings who want to complete / perfect / purify all dharmas should train in the Perfection of Wisdom – should train in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle about all dharmas – without apprehending anything, without settling down on anything.

Bodhisattvas should stand without standing in the six perfections and other bodhisattva’s practices.

The Perfection of Wisdom should be taken up by way of no causal sign and no absence of causal sign, taken up without taking it up.

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-04.html

Chapter 05 ∘- Not for everybody

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟬𝟱 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗡𝗼𝘁 𝗲𝘃𝗲𝗿𝘆𝗯𝗼𝗱𝘆 𝗶𝘀 𝗿𝗲𝗮𝗱𝘆 𝗳𝗼𝗿 𝘁𝗵𝗶𝘀 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺;

𝗼𝗻𝗲 𝗻𝗲𝗲𝗱𝘀 𝗲𝗻𝗼𝘂𝗴𝗵 𝗴𝗼𝗼𝗱 𝗸𝗮𝗿𝗺𝗮 𝗮𝗻𝗱

𝗲𝗻𝗼𝘂𝗴𝗵 𝗳𝗼𝗿𝗯𝗲𝗮𝗿𝗮𝗻𝗰𝗲 / 𝘁𝗼𝗹𝗲𝗿𝗮𝗻𝗰𝗲 𝗳𝗼𝗿 𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲.

"𝘛𝘩𝘦𝘯 𝘵𝘩𝘦 𝘓𝘰𝘳𝘥, 𝘢𝘸𝘢𝘳𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘢𝘴𝘱𝘪𝘳𝘢𝘵𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘰𝘴𝘦 𝘤𝘩𝘪𝘭𝘥𝘳𝘦𝘯 𝘰𝘧 𝘢 𝘨𝘰𝘰𝘥 𝘧𝘢𝘮𝘪𝘭𝘺,

𝘢𝘯𝘥 𝘢𝘸𝘢𝘳𝘦 𝘰𝘧 𝙩𝙝𝙚𝙞𝙧 𝙛𝙤𝙧𝙗𝙚𝙖𝙧𝙖𝙣𝙘𝙚 𝘧𝘰𝘳 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 [𝘛1]

𝘵𝘩𝘢𝘵 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘱𝘳𝘰𝘥𝘶𝘤𝘦𝘥, [𝘥𝘰 𝘯𝘰𝘵 𝘤𝘩𝘢𝘯𝘨𝘦, 𝘥𝘰 𝘯𝘰𝘵 𝘴𝘵𝘰𝘱,]

𝘥𝘰 𝘯𝘰𝘵 𝘰𝘤𝘤𝘢𝘴𝘪𝘰𝘯 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨, 𝘢𝘯𝘥 𝘥𝘰 𝘯𝘰𝘵 𝘢𝘱𝘱𝘦𝘢𝘳 [𝘛2] [𝘜2𝘛],

𝘴𝘮𝘪𝘭𝘦𝘥."

Résumé / analysis of this chapter:

Even though the same Perfection of Wisdom is available in all the world systems in the ten directions, at any point in time, it is not ‘acceptable / welcome’ for all sentient beings. One has to be ready / open minded to be able to receive it, to be able to accept it without too much resistance.

𝙊𝙣𝙚 𝙝𝙖𝙨 𝙩𝙤 𝙝𝙖𝙫𝙚 𝙚𝙣𝙤𝙪𝙜𝙝 𝙜𝙤𝙤𝙙 𝙠𝙖𝙧𝙢𝙖 𝙖𝙣𝙙 𝙛𝙤𝙧𝙗𝙚𝙖𝙧𝙖𝙣𝙘𝙚

– enough to accept the limits of our flawed dualistic conceptual conditioned mind(s) (body, speech & mind), the limits of our logic and of our ‘objective’ sciences, and to be ready to look somewhere else for answers;

– enough to accept the fact that 𝙩𝙝𝙚𝙧𝙚 𝙖𝙧𝙚 𝙣𝙤 𝙧𝙚𝙖𝙡 𝙩𝙝𝙧𝙚𝙚 𝙨𝙩𝙖𝙜𝙚𝙨 𝙤𝙛 𝙗𝙚𝙘𝙤𝙢𝙞𝙣𝙜 – 𝙤𝙧𝙞𝙜𝙞𝙣𝙖𝙩𝙞𝙤𝙣 / 𝙥𝙧𝙤𝙙𝙪𝙘𝙩𝙞𝙤𝙣 / 𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩 𝙤𝙧𝙞𝙜𝙞𝙣𝙖𝙩𝙞𝙤𝙣 / 𝙘𝙖𝙪𝙨𝙖𝙡𝙞𝙩𝙮, 𝙙𝙪𝙧𝙖𝙩𝙞𝙤𝙣 / 𝙘𝙝𝙖𝙣𝙜𝙚, 𝙛𝙪𝙣𝙘𝙩𝙞𝙤𝙣𝙖𝙡𝙞𝙩𝙮, 𝙘𝙚𝙨𝙨𝙖𝙩𝙞𝙤𝙣 – 𝙛𝙤𝙧 𝙖𝙣𝙮 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 (physical, conceptual, mental; subject, relation / action, object; etc.), just conventional / relative / inter-subjective ones;

– enough to accept the fact that all dharmas are 𝙣𝙤𝙩 𝙧𝙚𝙖𝙡𝙡𝙮 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙩, 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚𝙡𝙮 𝙣𝙤𝙣-𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙩, not both together, not neither, and there is no fifth; not ‘this’, not ‘non-this, not both together, not neither', and there is no fifth – for whatever ‘this’ is;

– enough to accept the fact that there are 𝙣𝙤 𝙞𝙣𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩 / 𝙤𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚 / 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 𝙚𝙭𝙞𝙨𝙩𝙞𝙣𝙜 𝙤𝙗𝙟𝙚𝙘𝙩𝙨 / 𝙥𝙝𝙚𝙣𝙤𝙢𝙚𝙣𝙖 / 𝙬𝙤𝙧𝙡𝙙 out there with inherently existing characteristics / properties / attributes / qualities in real relations / oppositions; no independent / objective / universal / inherently existing laws of nature / relations;

– enough to accept that 𝙩𝙝𝙚𝙧𝙚 𝙖𝙧𝙚 𝙣𝙤 𝙘𝙚𝙧𝙩𝙖𝙞𝙣𝙩𝙮 / 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 about anything;

– enough to accept that 𝙩𝙝𝙞𝙨 𝙙𝙤𝙚𝙨 𝙣𝙤𝙩 𝙢𝙚𝙖𝙣 𝙢𝙚𝙧𝙚-𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝙤𝙧 𝙣𝙤𝙩𝙝𝙞𝙣𝙜𝙣𝙚𝙨𝙨;

– enough to accept apparent paradoxes like:

. it is not because there is no self that there is completely no individual;

. it is not because things are not existent that they are completely non-existent;

. it is not because things are not different / separate / many that they are identical / united / one;

. it is not because things are not permanent / continuous that they are impermanent / discontinuous;

. it is not because things are not purely objective that they are purely subjective / mind-only, or relational;

. it is not because things are not really born / caused that they are completely unborn / uncaused;

. it is not because everything is empty that there is completely no karma, no 12 links of dependent origination;

– enough to accept the fact that Reality as it is is 𝙞𝙣𝙙𝙚𝙨𝙘𝙧𝙞𝙗𝙖𝙗𝙡𝙚 / 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond causality, matter-energy, space & time;

– enough to accept the indescribable / inconceivable true nature & dynamic of Reality as it is here & now, of our body, speech & mind;

– enough to accept the indescribable / inconceivable Union of the Two Truths about all dharmas – ex. subject, relation / action, object –;

– to accept that 𝙩𝙝𝙚𝙧𝙚 𝙞𝙨 𝙣𝙤 𝙪𝙡𝙩𝙞𝙢𝙖𝙩𝙚 / 𝙪𝙣𝙞𝙫𝙚𝙧𝙨𝙖𝙡 / 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 / 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 𝙚𝙭𝙞𝙨𝙩𝙞𝙣𝙜 𝙍𝙚𝙖𝙡𝙞𝙩𝙮 / 𝙏𝙧𝙪𝙩𝙝 𝙩𝙤 𝙜𝙧𝙖𝙨𝙥.

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𝙊𝙣𝙚 𝙝𝙖𝙨 𝙩𝙤 𝙝𝙖𝙫𝙚 𝙚𝙣𝙤𝙪𝙜𝙝 𝙜𝙤𝙤𝙙 𝙠𝙖𝙧𝙢𝙖 𝙖𝙣𝙙 𝙛𝙤𝙧𝙗𝙚𝙖𝙧𝙖𝙣𝙘𝙚 𝙩𝙤 𝙗𝙚 𝙖𝙗𝙡𝙚 𝙩𝙤 𝙩𝙤𝙡𝙚𝙧𝙖𝙩𝙚 𝙖𝙡𝙡 𝙩𝙝𝙞𝙨,

and to continue to function with immeasurable love, compassion, joy, equanimity;

to generate bodhicitta, practice and teach even if all beings are empty of inherent existence,

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𝙄𝙩 𝙞𝙨 𝙣𝙤𝙩 𝙚𝙖𝙨𝙮 𝙩𝙤 𝙨𝙩𝙖𝙮 𝙖𝙬𝙖𝙮 𝙛𝙧𝙤𝙢 𝙖𝙡𝙡 𝙚𝙭𝙩𝙧𝙚𝙢𝙚𝙨 & 𝙢𝙞𝙙𝙙𝙡𝙚.

Our mind(s) is/are craving for invariants / certainties / absolutes / extremes / control / things to do or not-do / relations & oppositions; that is how it is ‘programmed / conditioned’ to work. And that is perfectly normal / OK; that will not change. We just need to be fully aware of this functioning, and of the true nature & dynamic of its fabrications in order to be ‘not-unconsciously-slaves’ to them / liberated.

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-05.html

Chapter 06 ∘- Training without apprehending anything

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟬𝟲 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮𝘀 𝘀𝗵𝗼𝘂𝗹𝗱 𝘁𝗿𝗮𝗶𝗻 𝗶𝗻 𝘁𝗵𝗲 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺,
𝗶𝗻 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝘀 𝗶𝘁 𝗶𝘀 𝗲𝘃𝗲𝗿𝘆𝘄𝗵𝗲𝗿𝗲 𝗮𝗹𝗹 𝘁𝗵𝗲 𝘁𝗶𝗺𝗲,
𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗮𝗽𝗽𝗿𝗲𝗵𝗲𝗻𝗱𝗶𝗻𝗴 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴,
𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝘀𝗲𝘁𝘁𝗹𝗶𝗻𝗴 𝗱𝗼𝘄𝗻 𝗼𝗻 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴,
𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗮𝗰𝗰𝗲𝗽𝘁𝗶𝗻𝗴, 𝗿𝗲𝗷𝗲𝗰𝘁𝗶𝗻𝗴,
𝗼𝗿 𝗱𝗲𝘀𝗶𝗿𝗶𝗻𝗴 𝘁𝗼 𝗰𝗵𝗮𝗻𝗴𝗲 / 𝗶𝗺𝗽𝗿𝗼𝘃𝗲 / 𝗽𝘂𝗿𝗶𝗳𝘆 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝗻 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 𝘁𝗲𝗿𝗺𝘀.

[ℙℝ𝔸ℂ𝕋𝕀ℂ𝕀ℕ𝔾 𝕀ℕ 𝔸ℂℂ𝕆ℝ𝔻 𝕎𝕀𝕋ℍ 𝕋ℍ𝔼 𝕋ℝ𝕌𝔼 ℕ𝔸𝕋𝕌ℝ𝔼 𝕆𝔽 ℝ𝔼𝔸𝕃𝕀𝕋𝕐:]

𝘚𝘶𝘣𝘩𝘶𝘵𝘪: "𝘞𝘩𝘢𝘵𝘦𝘷𝘦𝘳 𝘵𝘩𝘦 𝘛𝘢𝘵𝘩ā𝘨𝘢𝘵𝘢 𝘵𝘦𝘢𝘤𝘩𝘦𝘴,
𝘯𝘰𝘯𝘦 𝘰𝘧 𝘪𝘵 𝘤𝘰𝘯𝘵𝘳𝘢𝘥𝘪𝘤𝘵𝘴 𝙩𝙝𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 𝙤𝙛 𝙙𝙝𝙖𝙧𝙢𝙖𝙨.
𝘞𝘩𝘦𝘯 𝘵𝘩𝘰𝘴𝘦 𝘤𝘩𝘪𝘭𝘥𝘳𝘦𝘯 𝘰𝘧 𝘢 𝘨𝘰𝘰𝘥 𝘧𝘢𝘮𝘪𝘭𝘺 𝘢𝘳𝘦 𝘵𝘳𝘢𝘪𝘯𝘪𝘯𝘨 𝘪𝘯 𝘵𝘩𝘢𝘵 𝘋𝘩𝘢𝘳𝘮𝘢 𝘵𝘦𝘢𝘤𝘩𝘪𝘯𝘨
𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 𝘢𝘭𝘴𝘰 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘤𝘰𝘯𝘧𝘳𝘰𝘯𝘵𝘪𝘯𝘨 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 𝘰𝘧 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 [𝘜2𝘛]."
.

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢𝘴, 𝘚𝘶𝘣𝘩ū𝘵𝘪, 𝘴𝘩𝘰𝘶𝘭𝘥 𝘵𝘳𝘢𝘪𝘯 𝘪𝘯 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘭𝘪𝘬𝘦 𝘵𝘩𝘢𝘵,
𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝘢 𝘣𝘦𝘪𝘯𝘨 [, 𝘰𝘳 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 𝘦𝘭𝘴𝘦, 𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴]."

Résumé / analysis of this chapter:

The Perfection of Wisdom teaches the inconceivable true nature of all dharmas, and how to act more and more in accord with it, thus creating less and less conditioning / karma / suffering for self & others.

The Perfection of Wisdom teaches that the true nature & dynamic of all dharmas – starting with the bodhisattva – is like an inseparability / interdependence / harmony / Union of two aspects / truths:

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𝘼𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙡𝙞𝙠𝙚 𝙖 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙗𝙚𝙞𝙣𝙜 𝙚𝙢𝙥𝙩𝙮 𝙤𝙛 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙘𝙚 [𝙏2], not really caused / originated / produced / existing / changing / functional / ceasing in absolute terms <==> exactly because all dharmas are 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩𝙡𝙮 𝙘𝙤-𝙖𝙧𝙞𝙨𝙚𝙣 (𝙞𝙣𝙩𝙚𝙧𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩) 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 𝙛𝙪𝙣𝙘𝙩𝙞𝙤𝙣𝙖𝙡 𝙚𝙫𝙚𝙧-𝙘𝙝𝙖𝙣𝙜𝙞𝙣𝙜 𝙞𝙢𝙥𝙚𝙧𝙢𝙖𝙣𝙚𝙣𝙩 𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚𝙨 / 𝙩𝙤𝙤𝙡𝙨 / 𝙖𝙙𝙖𝙥𝙩𝙚𝙙 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 [𝙏1], merely labeled / imputed by the mind in dependence of its conditioning / karma (mere designations), not completely non-caused / unoriginated / unproduced / non-existing / unchanging / non-functional / unceasing in absolute terms.
And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].
All dharmas are dependently co-arisen appearances [T1] but still empty of inherent existence [T2] [U2T];

empty of inherent existence [T2] but still dependently co-arisen relatively functional appearances / tools / adapted skillful means [T1] [U2T ].

Note: Something could be c̲o̲-̲d̲e̲p̲e̲n̲d̲e̲n̲t̲ ̲w̲i̲t̲h̲ ̲i̲t̲s̲ ̲p̲a̲r̲t̲s̲ and with its wholes (when applicable), c̲o̲-̲d̲e̲p̲e̲n̲d̲e̲n̲t̲ ̲w̲i̲t̲h̲ ̲i̲t̲s̲ ̲c̲a̲u̲s̲e̲s̲ ̲&̲ ̲c̲o̲n̲d̲i̲t̲i̲o̲n̲s̲ and with its effects (when applicable), c̲o̲-̲d̲e̲p̲e̲n̲d̲e̲n̲t̲ ̲w̲i̲t̲h̲ ̲i̲t̲s̲ ̲c̲o̲n̲c̲e̲p̲t̲u̲a̲l̲ ̲o̲p̲p̲o̲s̲i̲t̲e̲(̲s̲)̲ (always), and especially a̲s̲ ̲o̲b̲j̲e̲c̲t̲s̲ ̲/̲ ̲p̲h̲e̲n̲o̲m̲e̲n̲a̲ ̲c̲o̲-̲d̲e̲p̲e̲n̲d̲e̲n̲t̲ ̲w̲i̲t̲h̲ ̲t̲h̲e̲ ̲s̲u̲b̲j̲e̲c̲t̲ ̲/̲ ̲m̲i̲n̲d̲ ̲m̲e̲r̲e̲l̲y̲ ̲l̲a̲b̲e̲l̲l̲i̲n̲g̲ ̲/̲ ̲i̲m̲p̲u̲t̲i̲n̲g̲ ̲/̲ ̲i̲m̲a̲g̲i̲n̲i̲n̲g̲ ̲i̲t̲ (always).

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𝙏𝙝𝙖𝙩 𝙞𝙨 𝙬𝙝𝙮 𝙖𝙡𝙡 𝙖𝙥𝙥𝙖𝙧𝙚𝙣𝙩 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 (𝙥𝙝𝙮𝙨𝙞𝙘𝙖𝙡, 𝙘𝙤𝙣𝙘𝙚𝙥𝙩𝙪𝙖𝙡, 𝙢𝙚𝙣𝙩𝙖𝙡) [𝙏1] 𝙖𝙧𝙚 𝙚𝙢𝙥𝙩𝙮 𝙤𝙛 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙘𝙚 [𝙏2]; 𝙖𝙣𝙙:
That is why there is n̲o̲t̲h̲i̲n̲g̲ ̲t̲o̲ ̲s̲e̲e̲ ̲/̲ ̲p̲e̲r̲c̲e̲i̲v̲e̲ ̲/̲ ̲k̲n̲o̲w̲ in absolute terms, just conventionally / relatively;
That is why there is n̲o̲t̲h̲i̲n̲g̲ ̲t̲o̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲ in absolute terms, just conventionally / relatively;
That is why there is n̲o̲t̲h̲i̲n̲g̲ ̲t̲o̲ ̲s̲e̲t̲t̲l̲e̲ ̲d̲o̲w̲n̲ ̲o̲n̲ in absolute terms, just conventionally / relatively;
That is why there is n̲o̲t̲h̲i̲n̲g̲ ̲t̲o̲ ̲f̲e̲a̲r̲ in absolute terms, just conventionally / relatively;
That is why there is n̲o̲t̲h̲i̲n̲g̲ ̲t̲o̲ ̲c̲h̲a̲n̲g̲e̲ ̲/̲ ̲i̲m̲p̲r̲o̲v̲e̲ ̲/̲ ̲p̲u̲r̲i̲f̲y̲ in absolute terms, just conventionally / relatively;

That is why there is n̲o̲t̲h̲i̲n̲g̲ ̲t̲o̲ ̲a̲c̲c̲e̲p̲t̲ / affirm / seek / add / do in absolute terms, n̲o̲t̲h̲i̲n̲g̲ ̲t̲o̲ ̲r̲e̲j̲e̲c̲t̲ / negate / abandon / eliminate / stop / subtract / not-do in absolute terms, just conventionally / relatively.

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That is why there are n̲o̲ ̲r̲e̲a̲l̲ ̲c̲h̲a̲r̲a̲c̲t̲e̲r̲i̲s̲t̲i̲c̲s̲ ̲/̲ ̲p̲r̲o̲p̲e̲r̲t̲i̲e̲s̲ ̲/̲ ̲a̲t̲t̲r̲i̲b̲u̲t̲e̲s̲ ̲/̲ ̲q̲u̲a̲l̲i̲t̲i̲e̲s̲ ̲/̲
m̲a̲r̲k̲s̲ ̲/̲ ̲r̲e̲l̲a̲t̲i̲o̲n̲s̲ ̲/̲ ̲o̲p̲p̲o̲s̲i̲t̲i̲o̲n̲s̲ for any dharmas, but just conventionally / relatively / inter-subjectively;

That is why there is no real form or non-form, compounded or uncompounded, difference or identity, separation or union, variety or oneness, permanence or impermanence, continuity or discontinuity, duality or non-duality, equality or inequality, purity or impurity, perfection or imperfection, freedom or bondage, ignorance or wisdom, etc. …, but just conventionally / relatively / inter-subjectively;

That is why there is n̲o̲ ̲r̲e̲a̲l̲ ̲t̲h̲r̲e̲e̲ ̲s̲t̲a̲g̲e̲s̲ ̲o̲f̲ ̲b̲e̲c̲o̲m̲i̲n̲g̲ for any subject / being, relation / action / process, or object / phenomena – origination / beginning / birth / coming, duration / existence / life / evolution / change / definement / purification, cessation / ending / death / going –, but just conventionally / relatively / inter-subjectively;

That is why there is n̲o̲ ̲r̲e̲a̲l̲ ̲t̲h̲r̲e̲e̲ ̲t̲i̲m̲e̲s̲ – prior limit / before / past, present limit / during / present, later limit / after / future for any dharmas –, but just conventionally / relatively / inter-subjectively;

That is why there is n̲o̲ ̲r̲e̲a̲l̲ ̲s̲p̲a̲c̲e̲ – ten directions, right, center, left; top, middle, down; inside, between, outside; etc –, but just conventionally / relatively / inter-subjectively;

That is why there is n̲o̲ ̲r̲e̲a̲l̲ ̲t̲h̲r̲e̲e̲ ̲s̲p̲h̲e̲r̲e̲s̲ ̲o̲f̲ ̲c̲a̲u̲s̲a̲l̲i̲t̲y̲ – no real cause, causal relation / causality, effect, but just conventionally / relatively / inter-subjectively; no first cause, no final effect, not absolute causal relation / control;

That is why there is n̲o̲ ̲r̲e̲a̲l̲ ̲d̲e̲s̲c̲r̲i̲p̲t̲i̲o̲n̲ ̲/̲ ̲d̲e̲f̲i̲n̲i̲t̲i̲o̲n̲,̲ ̲r̲e̲l̲a̲t̲i̲o̲n̲ ̲/̲ ̲c̲a̲u̲s̲a̲l̲i̲t̲y̲ ̲/̲ ̲p̲r̲o̲d̲u̲c̲t̲i̲o̲n̲ ̲/̲ ̲l̲a̲w̲s̲,̲
m̲a̲t̲t̲e̲r̲-̲e̲n̲e̲r̲g̲y̲,̲ ̲s̲p̲a̲c̲e̲ ̲&̲ ̲t̲i̲m̲e̲, but just conventionally / relatively / inter-subjectively;

That is why there are n̲o̲ ̲r̲e̲a̲l̲ ̲u̲n̲i̲v̲e̲r̲s̲a̲l̲ ̲/̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲p̲a̲t̲h̲s̲ ̲/̲ ̲p̲r̲a̲c̲t̲i̲c̲e̲s̲ /̲ ̲p̲e̲r̲f̲e̲c̲t̲i̲o̲n̲s̲ ,̲ ̲f̲i̲n̲a̲l̲ ̲a̲w̲a̲k̲e̲n̲i̲n̲g̲,̲
b̲o̲d̲h̲i̲s̲a̲t̲t̲v̲a̲s̲ ̲a̲w̲a̲k̲e̲n̲i̲n̲g̲, but just conventionally / relatively / inter-subjectively;

That is why there is no real samsara & nirvana, three Jewels, three kayas …, but just conventionally / relatively / inter-subjectively;

That is why there is n̲o̲ ̲r̲e̲a̲l̲ ̲d̲e̲p̲e̲n̲d̲e̲n̲t̲ ̲o̲r̲i̲g̲i̲n̲a̲t̲i̲o̲n̲ ̲(̲1̲s̲t̲ ̲t̲r̲u̲t̲h̲)̲,̲ ̲n̲o̲ ̲r̲e̲a̲l̲ ̲e̲m̲p̲t̲i̲n̲e̲s̲s̲ ̲o̲f̲ ̲i̲n̲h̲e̲r̲e̲n̲t̲ ̲e̲x̲i̲s̲t̲e̲n̲c̲e̲ ̲(̲2̲n̲d̲ ̲t̲r̲u̲t̲h̲)̲,̲ ̲n̲o̲ ̲r̲e̲a̲l̲ ̲G̲r̲o̲u̲n̲d̲ / Basis / Source / Buddha-nature / Genuine-emptiness / True nature & dynamic of Reality as it is / Suchness / Union of the Two Truths [U2T] …, 𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮 𝙖𝙨 𝙢𝙚𝙧𝙚 𝙩𝙚𝙢𝙥𝙤𝙧𝙖𝙧𝙮 𝙞𝙢𝙥𝙚𝙧𝙛𝙚𝙘𝙩 𝙪𝙨𝙚𝙛𝙪𝙡 𝙘𝙤𝙣𝙘𝙚𝙥𝙩𝙨 / 𝙞𝙙𝙚𝙖𝙨 / 𝙩𝙤𝙤𝙡𝙨 / 𝙖𝙙𝙖𝙥𝙩𝙚𝙙 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨.

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𝘼𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙡𝙞𝙠𝙚 𝙞𝙡𝙡𝙪𝙨𝙞𝙤𝙣𝙨, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.

All dharmas are 𝙣𝙤𝙩 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙩, 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚𝙡𝙮 𝙣𝙤𝙣-𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙩, not both together, not neither;

– not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;

– not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;

– not conditioned / defiled / suffering / samsara, not unconditioned / pure / happiness / nirvana, not both together, not neither;

– not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;

– not empty, not non-empty, not both together, not neither;

– not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together [2T], not neither of the two truths [1T] – so we call this the Union of the Two Truths [U2T];

– not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither;

– 𝙣𝙤𝙩 ‘𝙩𝙝𝙞𝙨’, 𝙣𝙤𝙩 ‘𝙣𝙤𝙣-𝙩𝙝𝙞𝙨', not both together, not neither, and there is no fifth – for whatever ‘this’ is.
– Meaning the true nature & dynamic of any / all dharmas is 𝙞𝙣𝙙𝙚𝙨𝙘𝙧𝙞𝙗𝙖𝙗𝙡𝙚 / 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 for our flawed conditioned dualistic conceptual mind(s); it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic). It has to be spontaneously non-dualistically non-conceptually directly perceived / realised / experiences in the here & now.

So, Bodhisattvas 𝙙𝙤 𝙣𝙤𝙩 𝙨𝙚𝙚, 𝙖𝙣𝙙 𝙙𝙤 𝙣𝙤𝙩 𝙣𝙤𝙩-𝙨𝙚𝙚, 𝙖𝙡𝙡 𝙤𝙛 𝙩𝙝𝙤𝙨𝙚 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 involved in their actions of the body, speech and mind — ex. starting with the bodhisattva itself, the word bodhisattva, the Perfection of Wisdom … up to the five aggregates, the twelve sense fields, the eighteen elements, the twelve links of dependent origination, the four noble truths, the four stages of awakening, the three vehicles, the three Jewels, the three kayas, the Two Truths, the Union of the Two Truths … space & time … up to all dharmas in all practices and activities, without any exception –.

Bodhisattvas 𝙙𝙤 𝙣𝙤𝙩 𝙨𝙚𝙚, 𝙖𝙣𝙙 𝙙𝙤 𝙣𝙤𝙩 𝙣𝙤𝙩-𝙨𝙚𝙚, 𝙩𝙝𝙚𝙞𝙧 𝙤𝙧𝙞𝙜𝙞𝙣𝙖𝙩𝙞𝙤𝙣 / 𝙥𝙧𝙤𝙙𝙪𝙘𝙩𝙞𝙤𝙣 / 𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩 𝙤𝙧𝙞𝙜𝙞𝙣𝙖𝙩𝙞𝙤𝙣, 𝙙𝙪𝙧𝙖𝙩𝙞𝙤𝙣 / 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙘𝙚, 𝙘𝙝𝙖𝙣𝙜𝙚 (𝙚𝙭. 𝙗𝙚𝙘𝙤𝙢𝙞𝙣𝙜 𝙙𝙚𝙛𝙞𝙡𝙚𝙙 𝙤𝙧 𝙥𝙪𝙧𝙞𝙛𝙞𝙚𝙙) / 𝙞𝙢𝙥𝙚𝙧𝙢𝙖𝙣𝙚𝙣𝙘𝙚, 𝙩𝙝𝙚𝙞𝙧 𝙘𝙚𝙨𝙨𝙖𝙩𝙞𝙤𝙣 / 𝙨𝙩𝙤𝙥𝙥𝙞𝙣𝙜, 𝙩𝙝𝙚𝙞𝙧 𝙙𝙞𝙛𝙛𝙚𝙧𝙚𝙣𝙘𝙚 / 𝙨𝙚𝙥𝙖𝙧𝙖𝙩𝙞𝙤𝙣 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙤𝙣 / 𝙤𝙥𝙥𝙤𝙨𝙞𝙩𝙞𝙤𝙣, 𝙤𝙧 𝙩𝙝𝙚𝙞𝙧 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 / 𝙤𝙣𝙚𝙣𝙚𝙨𝙨 – in absolute terms, but just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].

Bodhisattvas may use those dharmas / concepts / views / methods / practices / teachings / goals as simple tools / adapted skillful means but 𝙙𝙤 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙 𝙩𝙝𝙚𝙢 in absolute terms.

Bodhisattvas act / perceive / think / conceptualise / fabricate / practice / teach using those dharmas as simple tools / adapted skillful means but 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 in absolute terms.

.
Bodhisattvas 𝙙𝙤 𝙣𝙤𝙩 𝙨𝙚𝙩𝙩𝙡𝙚 𝙙𝙤𝙬𝙣 𝙤𝙣 𝙖𝙣𝙮 𝙤𝙛 𝙩𝙝𝙤𝙨𝙚 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 / concepts / views / methods / practices / teachings / goals … in absolute terms, but just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].

Bodhisattvas 𝙙𝙤 𝙣𝙤𝙩 𝙖𝙘𝙘𝙚𝙥𝙩 / 𝙖𝙛𝙛𝙞𝙧𝙢, 𝙧𝙚𝙟𝙚𝙘𝙩 / 𝙣𝙚𝙜𝙖𝙩𝙚 𝙤𝙧 𝙘𝙝𝙖𝙣𝙜𝙚 / 𝙞𝙢𝙥𝙧𝙤𝙫𝙚 / 𝙥𝙪𝙧𝙞𝙛𝙮 𝙩𝙝𝙚𝙢 in absolute terms, but just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].

.
.

[ℙℝ𝔸ℂ𝕋𝕀ℂ𝕀ℕ𝔾 𝕎𝕀𝕋ℍ𝕆𝕌𝕋 ℙℝ𝔸ℂ𝕋𝕀ℂ𝕀ℕ𝔾:]

"𝘛𝘩𝘦𝘳𝘦𝘧𝘰𝘳𝘦, 𝘚𝘶𝘣𝘩ū𝘵𝘪, 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘵𝘩𝘶𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮

𝘴𝘩𝘰𝘶𝘭𝘥 𝘵𝘳𝘢𝘪𝘯 𝘪𝘯 𝘯𝘢𝘮𝘦𝘴 𝘵𝘩𝘢𝘵 𝘢𝘳𝘦 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭 𝘵𝘦𝘳𝘮𝘴 𝘮𝘢𝘬𝘪𝘯𝘨 𝘵𝘩𝘪𝘯𝘨𝘴 𝘬𝘯𝘰𝘸𝘯,

𝘪𝘯 𝘢𝘥𝘷𝘪𝘤𝘦 𝘵𝘩𝘢𝘵 𝘮𝘢𝘬𝘦𝘴 𝘵𝘩𝘪𝘯𝘨𝘴 𝘬𝘯𝘰𝘸𝘯, 𝘢𝘯𝘥 𝘪𝘯 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘵𝘩𝘢𝘵 𝘮𝘢𝘬𝘦 𝘵𝘩𝘪𝘯𝘨𝘴 𝘬𝘯𝘰𝘸𝘯." …

"𝘚𝘶𝘣𝘩ū𝘵𝘪, 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘴𝘩𝘰𝘶𝘭𝘥 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘦 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮

𝘭𝘪𝘬𝘦 𝘵𝘩𝘢𝘵, 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨. [𝘯𝘰𝘵 𝘦𝘷𝘦𝘯 𝘢𝘯 𝘶𝘭𝘵𝘪𝘮𝘢𝘵𝘦 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 / 𝘜2𝘛]

𝘚𝘶𝘣𝘩ū𝘵𝘪, 𝘪𝘧 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮

𝘥𝘰 𝘯𝘰𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥 𝘢 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮,

𝘵𝘩𝘢𝘵 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢, 𝘵𝘩𝘢𝘵 𝘸𝘰𝘳𝘥 𝘧𝘰𝘳 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢, 𝘰𝘳 𝘦𝘷𝘦𝘯 𝘵𝘩𝘢𝘵 𝘣𝘰𝘥𝘩𝘪𝘤𝘪𝘵𝘵𝘢,

𝘵𝘩𝘦𝘯 𝘫𝘶𝘴𝘵 𝘵𝘩𝘢𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘢𝘥𝘷𝘪𝘤𝘦 𝘢𝘣𝘰𝘶𝘵 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘰𝘧 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢𝘴;

𝙟𝙪𝙨𝙩 𝙩𝙝𝙖𝙩 𝙞𝙨 𝙩𝙝𝙚 𝙞𝙣𝙨𝙩𝙧𝙪𝙘𝙩𝙞𝙤𝙣."

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-06.html

Chapter 07 ∘- How to practice flawlessly?

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟬𝟳 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗛𝗼𝘄 𝘁𝗼 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗲 ‘𝗳𝗹𝗮𝘄𝗹𝗲𝘀𝘀𝗹𝘆’ 𝘁𝗵𝗲 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺?

𝗪𝗶𝘁𝗵 𝘀𝗸𝗶𝗹𝗹𝗳𝘂𝗹 𝗺𝗲𝗮𝗻𝘀,

𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗽𝗿𝗼𝗷𝗲𝗰𝘁𝗶𝗻𝗴 / 𝗿𝗲𝗶𝗳𝘆𝗶𝗻𝗴 / 𝗼𝗯𝗷𝗲𝗰𝘁𝗶𝗳𝘆𝗶𝗻𝗴 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴,

𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗮𝗽𝗽𝗿𝗲𝗵𝗲𝗻𝗱𝗶𝗻𝗴 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴,
𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝘀𝗲𝘁𝘁𝗹𝗶𝗻𝗴 𝗱𝗼𝘄𝗻 𝗼𝗻 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴,
𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗮𝗰𝗰𝗲𝗽𝘁𝗶𝗻𝗴, 𝗿𝗲𝗷𝗲𝗰𝘁𝗶𝗻𝗴,
𝗼𝗿 𝗱𝗲𝘀𝗶𝗿𝗶𝗻𝗴 𝘁𝗼 𝗰𝗵𝗮𝗻𝗴𝗲 / 𝗶𝗺𝗽𝗿𝗼𝘃𝗲 / 𝗽𝘂𝗿𝗶𝗳𝘆 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝗻 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 𝘁𝗲𝗿𝗺𝘀.

Résumé / analysis of this chapter:

[𝔸. 𝕋𝕙𝕖 𝕤𝕒𝕞𝕖 ℙ𝕖𝕣𝕗𝕖𝕔𝕥𝕚𝕠𝕟 𝕠𝕗 𝕎𝕚𝕤𝕕𝕠𝕞 𝕗𝕠𝕣 𝕒𝕝𝕝 𝕧𝕖𝕙𝕚𝕔𝕝𝕖𝕤:]

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘸𝘩𝘰 𝘸𝘢𝘯𝘵 𝘵𝘰 𝘵𝘳𝘢𝘪𝘯 𝘪𝘯 𝘵𝘩𝘦 ś𝘳ā𝘷𝘢𝘬𝘢 𝘭𝘦𝘷𝘦𝘭,

𝘵𝘩𝘦 𝘱𝘳𝘢𝘵𝘺𝘦𝘬𝘢𝘣𝘶𝘥𝘥𝘩𝘢 𝘭𝘦𝘷𝘦𝘭, 𝘵𝘩𝘦 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘭𝘦𝘷𝘦𝘭, 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘣𝘶𝘥𝘥𝘩𝘢 𝘭𝘦𝘷𝘦𝘭

𝘴𝘩𝘰𝘶𝘭𝘥 𝘤𝘰𝘯𝘤𝘦𝘯𝘵𝘳𝘢𝘵𝘦 𝘢𝘯𝘥 𝘭𝘪𝘴𝘵𝘦𝘯 𝘵𝘰, 𝘵𝘢𝘬𝘦 𝘶𝘱, 𝘣𝘦𝘢𝘳 𝘪𝘯 𝘮𝘪𝘯𝘥, 𝘳𝘦𝘢𝘥 𝘢𝘭𝘰𝘶𝘥, 𝘴𝘵𝘶𝘥𝘺,

𝘢𝘯𝘥 𝘱𝘳𝘰𝘱𝘦𝘳𝘭𝘺 𝘱𝘢𝘺 𝘢𝘵𝘵𝘦𝘯𝘵𝘪𝘰𝘯 𝘵𝘰 𝘵𝘩𝘪𝘴 𝘗𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘞𝘪𝘴𝘥𝘰𝘮.

𝘞𝘩𝘺?

𝘉𝘦𝘤𝘢𝘶𝘴𝘦 𝙩𝙝𝙞𝙨 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢 𝙞𝙨 𝙙𝙚𝙩𝙖𝙞𝙡𝙚𝙙 𝙞𝙣𝙨𝙩𝙧𝙪𝙘𝙩𝙞𝙤𝙣 𝙛𝙤𝙧 𝙩𝙝𝙚 𝙩𝙝𝙧𝙚𝙚 𝙫𝙚𝙝𝙞𝙘𝙡𝙚𝙨

𝘪𝘯 𝘸𝘩𝘪𝘤𝘩 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘴𝘩𝘰𝘶𝘭𝘥 𝘵𝘳𝘢𝘪𝘯 𝘰𝘯 𝘵𝘩𝘦 𝘭𝘦𝘷𝘦𝘭 𝘰𝘧 ś𝘳ā𝘷𝘢𝘬𝘢𝘴

𝘢𝘯𝘥 𝘱𝘳𝘢𝘵𝘺𝘦𝘬𝘢𝘣𝘶𝘥𝘥𝘩𝘢𝘴, 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢𝘴, 𝘢𝘯𝘥 𝘣𝘶𝘥𝘥𝘩𝘢𝘴."

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙬𝙝𝙤 𝙬𝙖𝙣𝙩 𝙩𝙤 𝙘𝙤𝙢𝙥𝙧𝙚𝙝𝙚𝙣𝙙 the five aggregates, the twelve sense fields, the eighteen elements, the twelve links of dependent origination, the four noble truths, the four stages of awakening, the three vehicles…

==> should train without training in the Perfection of Wisdom, in the inconceivable true nature & dynamic of Reality as it is here & now [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙬𝙝𝙤 𝙬𝙖𝙣𝙩 𝙩𝙤 𝙚𝙡𝙞𝙢𝙞𝙣𝙖𝙩𝙚 greed, hatred, and confusion; the view of the perishable collection, doubt, and grasping rules and rituals as absolute, as well as attachment to sense objects and malice; attachment to sense objects, attachment to forms, and attachment to formless state; fetters, proclivities, and obsessions; the four bonds, four floods, four knots, four appropriations, and four errors; the ten unwholesome actions…

==> should train without training in the Perfection of Wisdom, in the inconceivable true nature & dynamic of Reality as it is here & now [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙬𝙝𝙤 𝙬𝙖𝙣𝙩 𝙩𝙤 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 the six perfections; the four concentrations, four immeasurables, four formless absorptions, four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and the eightfold noble path, as well as the four detailed and thorough knowledges, four fearlessnesses, six clairvoyances, ten tathāgata powers, and eighteen distinct attributes of a buddha…

==> should train without training in the Perfection of Wisdom, in the inconceivable true nature & dynamic of Reality as it is here & now [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙬𝙝𝙤 𝙬𝙖𝙣𝙩 𝙩𝙤 𝙗𝙚𝙘𝙤𝙢𝙚 𝙖𝙗𝙨𝙤𝙧𝙗𝙚𝙙 𝙞𝙣 𝙩𝙝𝙚 𝙫𝙖𝙧𝙞𝙤𝙪𝙨 𝙢𝙚𝙣𝙩𝙖𝙡 𝙨𝙩𝙖𝙗𝙞𝙡𝙞𝙨𝙖𝙩𝙞𝙤𝙣𝙨

==> should train without training in the Perfection of Wisdom, in the inconceivable true nature & dynamic of Reality as it is here & now [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙬𝙝𝙤 𝙬𝙖𝙣𝙩 𝙩𝙤 𝙤𝙗𝙩𝙖𝙞𝙣 𝙖𝙡𝙡 𝙩𝙝𝙤𝙨𝙚 𝙢𝙚𝙙𝙞𝙩𝙖𝙩𝙞𝙫𝙚 𝙨𝙩𝙖𝙗𝙞𝙡𝙞𝙯𝙖𝙩𝙞𝙤𝙣 𝙜𝙖𝙩𝙚𝙬𝙖𝙮𝙨 𝙖𝙣𝙙 𝙤𝙩𝙝𝙚𝙧𝙨 𝙖𝙨 𝙬𝙚𝙡𝙡

==> should train without training in the Perfection of Wisdom, in the inconceivable true nature & dynamic of Reality as it is here & now [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙬𝙝𝙤 𝙬𝙖𝙣𝙩 𝙩𝙤 𝙛𝙪𝙡𝙛𝙞𝙡𝙡 𝙖𝙡𝙡 𝙩𝙝𝙚 𝙞𝙣𝙩𝙚𝙣𝙩𝙞𝙤𝙣𝙨 𝙤𝙛 𝙗𝙚𝙞𝙣𝙜𝙨

==> should train without training in the Perfection of Wisdom, in the inconceivable true nature & dynamic of Reality as it is here & now [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙬𝙝𝙤 𝙬𝙖𝙣𝙩 𝙩𝙤 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 𝙖𝙡𝙡 𝙩𝙝𝙚 𝙬𝙝𝙤𝙡𝙚𝙨𝙤𝙢𝙚 𝙧𝙤𝙤𝙩𝙨 which, when those wholesome roots are completed, cause them not to fall into terrible forms of life, not to be born in families that are wanting, not to fall to the śrāvaka level or the pratyekabuddha level, 𝖆𝖓𝖉 𝖓𝖔𝖙 𝖙𝖔 𝖋𝖆𝖑𝖑 𝖎𝖓𝖙𝖔 𝖆 𝖇𝖔𝖉𝖍𝖎𝖘𝖆𝖙𝖙𝖛𝖆'𝖘 𝖍𝖆𝖗𝖉𝖍𝖊𝖆𝖉𝖊𝖉𝖓𝖊𝖘𝖘

==> should train without training in the Perfection of Wisdom, in the inconceivable true nature & dynamic of Reality as it is here & now [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙬𝙝𝙤 𝙬𝙖𝙣𝙩 𝙩𝙤 𝙩𝙧𝙖𝙞𝙣 𝙞𝙣 𝙩𝙝𝙚 ś𝙧ā𝙫𝙖𝙠𝙖 𝙡𝙚𝙫𝙚𝙡

==> should concentrate and listen to, take up, bear in mind, read aloud, study, and properly pay attention to this Perfection of Wisdom, to the inconceivable true nature & dynamic of Reality as it is here & now [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙬𝙝𝙤 𝙬𝙖𝙣𝙩 𝙩𝙤 𝙩𝙧𝙖𝙞𝙣 𝙞𝙣 𝙩𝙝𝙚 𝙥𝙧𝙖𝙩𝙮𝙚𝙠𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝙡𝙚𝙫𝙚𝙡, 𝙩𝙝𝙚 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙡𝙚𝙫𝙚𝙡, 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙗𝙪𝙙𝙙𝙝𝙖 𝙡𝙚𝙫𝙚𝙡

==> should also concentrate and listen to, take up, bear in mind, read aloud, master, and properly pay attention to this Perfection of Wisdom, to the inconceivable true nature & dynamic of Reality as it is here & now [U2T].

[𝔹. 𝔽𝕝𝕒𝕨𝕖𝕕 𝕡𝕣𝕒𝕔𝕥𝕚𝕔𝕖𝕤: 𝕤𝕥𝕚𝕝𝕝 𝕡𝕣𝕠𝕛𝕖𝕔𝕥𝕚𝕟𝕘 / 𝕣𝕖𝕚𝕗𝕪𝕚𝕟𝕘 / 𝕘𝕣𝕒𝕤𝕡𝕚𝕟𝕘 𝕤𝕠𝕞𝕖 𝕤𝕦𝕓𝕥𝕝𝕖 𝕒𝕓𝕤𝕠𝕝𝕦𝕥𝕖𝕤]

"𝘈 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨'𝘴 ‘𝙃𝙖𝙧𝙙𝙝𝙚𝙖𝙙𝙚𝙙𝙣𝙚𝙨𝙨’ 𝘪𝘴 𝘫𝘶𝘴𝘵 𝘵𝘩𝘪𝘴: 𝘢 𝘭𝘰𝘷𝘦 𝘧𝘰𝘳 𝘥𝘩𝘢𝘳𝘮𝘢𝘴."

‘𝙃𝙖𝙧𝙙𝙝𝙚𝙖𝙙𝙚𝙙𝙣𝙚𝙨𝙨’ 𝙞𝙨 𝙬𝙝𝙚𝙣 𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙩𝙝𝙚 𝙨𝙞𝙭 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣𝙨 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨, and settle down on, stand upon, and form the notion that dharmas – ex. the five aggregates – are 'suffering, selfless, unpleasant, and calm, empty, signless, and wishless'; they form stubborn dualistic absolute opinions about specific dharmas – ex. some should be accepted / cultivated, some should be rejected / abandoned, some should be changed / improved / purified, etc.
Ex. Some students grasp at mere-emptiness / non-existence / nothingness, or at a cosmic oneness, or at a mind-only view, or at the two truths together as different and in opposition, or at the two truths as identical and one, or at some Ultimate Reality.

[ℂ. 𝔽𝕝𝕒𝕨𝕖𝕝𝕖𝕤𝕤 𝕡𝕣𝕒𝕔𝕥𝕚𝕔𝕖𝕤: 𝕨𝕚𝕥𝕙𝕠𝕦𝕥 𝕡𝕣𝕠𝕛𝕖𝕔𝕥𝕚𝕟𝕘 / 𝕣𝕖𝕚𝕗𝕪𝕚𝕟𝕘 / 𝕘𝕣𝕒𝕤𝕡𝕚𝕟𝕘 𝕒𝕟𝕪𝕥𝕙𝕚𝕟𝕘 — 𝕟𝕠 𝕒𝕓𝕤𝕠𝕝𝕦𝕥𝕖𝕤]

"𝘏𝘦𝘳𝘦 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮
𝙩𝙧𝙖𝙞𝙣 𝙨𝙤 𝙩𝙝𝙖𝙩 𝙩𝙝𝙚𝙮 𝙠𝙣𝙤𝙬 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 [𝙏1]
-- 𝘭𝘪𝘬𝘦: 𝘵𝘩𝘦 𝘧𝘪𝘷𝘦 𝘢𝘨𝘨𝘳𝘦𝘨𝘢𝘵𝘦𝘴, 𝘵𝘩𝘦 𝘴𝘪𝘹 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯𝘴, 𝘵𝘩𝘦 𝘤𝘰𝘯𝘤𝘦𝘯𝘵𝘳𝘢𝘵𝘪𝘰𝘯𝘴, 𝘪𝘮𝘮𝘦𝘢𝘴𝘶𝘳𝘢𝘣𝘭𝘦𝘴,
𝘢𝘯𝘥 𝘧𝘰𝘳𝘮𝘭𝘦𝘴𝘴 𝘢𝘣𝘴𝘰𝘳𝘱𝘵𝘪𝘰𝘯𝘴, 𝘵𝘩𝘦 𝘧𝘪𝘷𝘦 𝘤𝘭𝘢𝘪𝘳𝘷𝘰𝘺𝘢𝘯𝘤𝘦𝘴, 𝘧𝘪𝘷𝘦 𝘦𝘺𝘦𝘴, 𝘢𝘱𝘱𝘭𝘪𝘤𝘢𝘵𝘪𝘰𝘯𝘴 𝘰𝘧 𝘮𝘪𝘯𝘥𝘧𝘶𝘭𝘯𝘦𝘴𝘴,
𝘳𝘪𝘨𝘩𝘵 𝘦𝘧𝘧𝘰𝘳𝘵𝘴, 𝘭𝘦𝘨𝘴 𝘰𝘧 𝘮𝘪𝘳𝘢𝘤𝘶𝘭𝘰𝘶𝘴 𝘱𝘰𝘸𝘦𝘳, 𝘧𝘢𝘤𝘶𝘭𝘵𝘪𝘦𝘴, 𝘱𝘰𝘸𝘦𝘳𝘴, 𝘭𝘪𝘮𝘣𝘴 𝘰𝘧 𝘢𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨,
𝘱𝘢𝘵𝘩, 𝘧𝘰𝘶𝘳 𝘧𝘦𝘢𝘳𝘭𝘦𝘴𝘴𝘯𝘦𝘴𝘴𝘦𝘴, 𝘧𝘰𝘶𝘳 𝘥𝘦𝘵𝘢𝘪𝘭𝘦𝘥 𝘢𝘯𝘥 𝘵𝘩𝘰𝘳𝘰𝘶𝘨𝘩 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦𝘴,
𝘢𝘯𝘥 𝘦𝘪𝘨𝘩𝘵𝘦𝘦𝘯 𝘥𝘪𝘴𝘵𝘪𝘯𝘤𝘵 𝘢𝘵𝘵𝘳𝘪𝘣𝘶𝘵𝘦𝘴 𝘰𝘧 𝘢 𝘣𝘶𝘥𝘥𝘩𝘢 ... 𝘵𝘩𝘦 𝘦𝘪𝘨𝘩𝘵𝘦𝘦𝘯 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴𝘦𝘴 …--
𝙗𝙪𝙩 𝙙𝙤 𝙣𝙤𝙩 𝙛𝙖𝙡𝙨𝙚𝙡𝙮 𝙥𝙧𝙤𝙟𝙚𝙘𝙩 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙤𝙛 𝙞𝙩 [𝙏2] [𝙐2𝙏]."

‘𝙁𝙡𝙖𝙬𝙡𝙚𝙨𝙨𝙣𝙚𝙨𝙨’ 𝙞𝙨 𝙬𝙝𝙚𝙣 𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙩𝙝𝙚 𝙨𝙞𝙭 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙬𝙞𝙩𝙝 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨,
ex. when they do not perceive any inherently existing dharmas -- physical, conceptual, mental; subject / beings, relations / actions / processes, objects / phenomena –, just conventional / relative / inter-subjective ones;
when they do not apprehend anything in absolute terms,
when they do not settle down on anything in absolute terms,
when they do not accept / affirm / seek / do anything in absolute terms, do not reject / negate / abandon / eliminate / stop / not-do anything in absolute terms, but just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T];
when they do not want to change / improve / purify anything in absolute terms, but just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T].

.
In short, they 𝙖𝙘𝙩 / 𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙚 / 𝙡𝙚𝙖𝙧𝙣 / 𝙠𝙣𝙤𝙬 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 / 𝙩𝙚𝙖𝙘𝙝 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙘𝙩𝙞𝙣𝙜 / 𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙞𝙣𝙜 / 𝙡𝙚𝙖𝙧𝙣𝙞𝙣𝙜 / 𝙠𝙣𝙤𝙬𝙞𝙣𝙜 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙞𝙣𝙜 / 𝙩𝙚𝙖𝙘𝙝𝙞𝙣𝙜 without apprehending anything, 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙧𝙤𝙟𝙚𝙘𝙩𝙞𝙣𝙜 / 𝙧𝙚𝙞𝙛𝙮𝙞𝙣𝙜 / 𝙤𝙗𝙟𝙚𝙘𝙩𝙞𝙛𝙮𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜, without any attachment / fixation / absolutes, without falling for any extreme or middle, without any di-vision between the three spheres of any activity, without opposing dharmas in absolute terms…

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘵𝘳𝘢𝘪𝘯 𝘴𝘰 𝘵𝘩𝘢𝘵

𝙩𝙝𝙚𝙮 𝙙𝙤 𝙣𝙤𝙩 𝙛𝙖𝙡𝙨𝙚𝙡𝙮 𝙥𝙧𝙤𝙟𝙚𝙘𝙩 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝘦𝘷𝘦𝘯 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘰𝘶𝘨𝘩𝘵 𝘰𝘧 𝘢𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨;

𝙩𝙝𝙚𝙮 𝙙𝙤 𝙣𝙤𝙩 𝙛𝙖𝙡𝙨𝙚𝙡𝙮 𝙥𝙧𝙤𝙟𝙚𝙘𝙩 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝘦𝘷𝘦𝘯 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘰𝘶𝘨𝘩𝘵 𝘦𝘲𝘶𝘢𝘭 𝘵𝘰 𝘵𝘩𝘦 𝘶𝘯𝘦𝘲𝘶𝘢𝘭𝘦𝘥,

𝘵𝘩𝘦 𝘱𝘳𝘰𝘥𝘪𝘨𝘪𝘰𝘶𝘴 𝘵𝘩𝘰𝘶𝘨𝘩𝘵."

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-07.html

Chapter 08 ∘- By way of no causal sign and no absence of causal sign

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟬𝟴 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗣𝗿𝗮𝗰𝘁𝗶𝗰𝗶𝗻𝗴 𝘁𝗵𝗲 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺… 𝗯𝘆 𝘄𝗮𝘆 𝗼𝗳 𝗻𝗼 𝗰𝗮𝘂𝘀𝗮𝗹 𝘀𝗶𝗴𝗻 𝗮𝗻𝗱 𝗻𝗼 𝗮𝗯𝘀𝗲𝗻𝗰𝗲 𝗼𝗳 𝗰𝗮𝘂𝘀𝗮𝗹 𝘀𝗶𝗴𝗻 – i.e. without projecting / reifying / objectifying anything in absolute terms, but just conventionally / relatively / inter-subjectively.
And it is normal / Ok to do that; that is the way our body, speech & mind were programmed / conditioned to work. That will not change. We just need to be fully aware of the limits of this process, and of the inconceivable true nature & dynamic of the fabrications of our body, speech and mind [U2T] to be not-unconsciously-slaves to them, to be liberated from them. That activity combined with wisdom is nirvana here & now.

𝗜𝘁 𝗶𝘀 𝗻𝗼𝘁 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗮𝗹𝗹 𝗱𝗵𝗮𝗿𝗺𝗮𝘀 𝗮𝗿𝗲 𝗲𝗺𝗽𝘁𝘆 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 / 𝗻𝗼𝘁 𝗿𝗲𝗮𝗹𝗹𝘆 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝘁, 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲𝗹𝘆 𝗻𝗼𝗻-𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝘁𝗲𝗱 / 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝘁 / 𝗻𝗼𝗻-𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹 / 𝗻𝗼𝗻-𝗰𝗲𝗮𝘀𝗶𝗻𝗴 / 𝗺𝗲𝗮𝗻𝗶𝗻𝗴𝗹𝗲𝘀𝘀 / 𝘂𝘀𝗲𝗹𝗲𝘀𝘀, 𝗮𝗻𝗱 𝘀𝗵𝗼𝘂𝗹𝗱 𝗯𝗲 𝗿𝗲𝗷𝗲𝗰𝘁𝗲𝗱 / 𝗻𝗲𝗴𝗮𝘁𝗲𝗱 / 𝗮𝗯𝗮𝗻𝗱𝗼𝗻𝗲𝗱 / 𝗲𝗹𝗶𝗺𝗶𝗻𝗮𝘁𝗲𝗱 / 𝘀𝘁𝗼𝗽𝗽𝗲𝗱 …

[𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕋𝕨𝕠 𝕋𝕣𝕦𝕥𝕙𝕤, 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕒𝕡𝕡𝕒𝕣𝕖𝕟𝕥 𝕠𝕡𝕡𝕠𝕤𝕚𝕥𝕖𝕤:]

"𝘓𝘰𝘳𝘥, 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘵𝘩𝘶𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮

𝘴𝘩𝘰𝘶𝘭𝘥 𝘢𝘯𝘢𝘭𝘺𝘻𝘦 𝘩𝘰𝘸 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘢𝘳𝘦 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘢 𝘣𝘢𝘴𝘪𝘤 𝘯𝘢𝘵𝘶𝘳𝘦,

𝘢𝘯𝘥 𝘵𝘩𝘦 𝘪𝘯𝘷𝘦𝘴𝘵𝘪𝘨𝘢𝘵𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦𝘮 𝘴𝘩𝘰𝘶𝘭𝘥 𝘣𝘦 𝘥𝘰𝘯𝘦 𝘪𝘯 𝘴𝘶𝘤𝘩 𝘢 𝘸𝘢𝘺 𝘵𝘩𝘢𝘵

𝘵𝘩𝘦 𝘵𝘩𝘪𝘯𝘬𝘪𝘯𝘨 𝘮𝘪𝘯𝘥 𝘥𝘰𝘦𝘴 𝘯𝘰𝘵 𝘤𝘰𝘯𝘴𝘪𝘥𝘦𝘳 𝘢𝘯𝘺 𝘥𝘩𝘢𝘳𝘮𝘢 𝘢𝘵 𝘢𝘭𝘭 [𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴]."

"𝘈𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘥𝘰 𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵 [𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺] 𝘢𝘯𝘥 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘧𝘰𝘶𝘯𝘥 [𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴]."
"𝘈𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 (𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 / 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭)
𝘢𝘯𝘥 𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘥𝘩𝘢𝘳𝘮𝘢𝘴 (𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 / 𝘯𝘰𝘯-𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭)."

Résumé / analysis of this chapter:

𝙏𝙧𝙞𝙘𝙠𝙮 𝙦𝙪𝙚𝙨𝙩𝙞𝙤𝙣: If Bodhisattvas do not find all dharma, do not apprehend all dharma, do not stand in any dharma, do not see all dharma (physical, conceptual, mental) – because all dharmas are mere designations without any solid basis, and are empty of inherent existence / not really existent, with no real origination / coming, duration / change, cessation / going, with no real characteristic / properties / attributes / marks / qualities / relations / oppositions –
𝙩𝙝𝙚𝙣 𝙬𝙝𝙞𝙘𝙝 𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙩𝙚𝙖𝙘𝙝𝙚𝙨 𝙬𝙝𝙖𝙩 𝘿𝙝𝙖𝙧𝙢𝙖 𝙩𝙤 𝙬𝙞𝙘𝙝 𝙙𝙞𝙨𝙘𝙞𝙥𝙡𝙚𝙨 𝙛𝙤𝙧 𝙬𝙝𝙖𝙩 𝙥𝙪𝙧𝙥𝙤𝙨𝙚?
And how to differentiate between dharmas, and between what is right and what is wrong?

𝘼𝙣𝙨𝙬𝙚𝙧: Emptiness does not mean that all dharmas (physical, conceptual, mental) are complete non-originated / non-produced / non-caused, complete non-existence / non-evolving / non-changing / non-functional, and non-ceasing. That would be grasping at the extreme of non-existence / mere-emptiness / nothingness / nihilism.

Appearances are not one thing, and emptiness another – one being superior to the other.

The perfection of one truth is the other aspect / truth.
Emptiness [T2 - 2nd truth] is inseparable from dependent origination / relative functionality / appearances [T1 - 1st truth] [U2T - Union of the Two Truths].

The Two Truths are ‘inseparable’, ‘interdependent’, ‘in harmony’, ‘in Union’;

not as two things coming together, but as like the two faces of the same coin.

The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth.

The two truths are both empty of inherent existence <==> because themselves conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed by the mind. And vice versa; one aspect / truth about the two truths implies / proves / enables the other [U2T-2T].

So one should not grasp at any causality / appearances [T1] (naïve realism), not at emptiness [T2] (nihilism), not at both truths together [2T] (a form of dualism), nor at neither of them [1T] (a form of monism / oneness); nor at the Union of the Two Truths [U2T] or any other Ultimate Reality / Ground.
These are all mere temporary imperfect concepts / tools / adapted skillful means / antidotes / fingers pointing at the moon, not the moon itself. Useful, but turning into poison if grasped as an absolute.

[𝕋𝕙𝕖 𝕥𝕣𝕦𝕖 𝕟𝕒𝕥𝕦𝕣𝕖 𝕠𝕗 ℝ𝕖𝕒𝕝𝕚𝕥𝕪 𝕒𝕤 𝕚𝕥 𝕚𝕤 𝕚𝕤 𝕓𝕖𝕪𝕠𝕟𝕕 𝕒𝕝𝕝 𝕠𝕡𝕡𝕠𝕤𝕚𝕥𝕖𝕤 / 𝕕𝕦𝕒𝕝𝕚𝕥𝕚𝕖𝕤:]

𝘼𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙩, 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚𝙡𝙮 𝙣𝙤𝙣-𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙩, not both together, not neither, and there is no fifth;
not dependent / caused, not completely independent / uncaused, not both together, not neither, and there is no fifth;
not functional, not completely non-functional, not both together, not neither, and there is no fifth;
not changing, not non-changing, not both together, not neither, and there is no fifth;
not ceasing, not unceasing, not both together, not neither, and there is no fifth;
not continuous, not discontinuous, not both together, not neither, and there is no fifth;

not different, not identical, not both together, not neither, and there is no fifth;
not separate, not united, not both together, not neither, and there is no fifth;

not many, not one, not both together, not neither, and there is no fifth;
not dual, not non-dual, not both together, not neither, and there is no fifth;

not equal, not unequal, not both together, not neither, and there is no fifth;
not perfect, not imperfect, not both together, not neither, and there is no fifth;
not bounded, not free, not both together, not neither, and there is no fifth;
not empty, not non-empty, not both together, not neither, and there is no fifth;

𝙣𝙤𝙩 ‘𝙩𝙝𝙞𝙨’, 𝙣𝙤𝙩 ‘𝙣𝙤𝙣-𝙩𝙝𝙞𝙨’, 𝙣𝙤𝙩 𝙗𝙤𝙩𝙝 𝙩𝙤𝙜𝙚𝙩𝙝𝙚𝙧, 𝙣𝙤𝙩 𝙣𝙚𝙞𝙩𝙝𝙚𝙧, 𝙖𝙣𝙙 𝙩𝙝𝙚𝙧𝙚 𝙞𝙨 𝙣𝙤 𝙛𝙞𝙛𝙩𝙝 – 𝙛𝙤𝙧 𝙬𝙝𝙖𝙩𝙚𝙫𝙚𝙧 ‘𝙩𝙝𝙞𝙨’ 𝙞𝙨;
not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together [2T], not neither of the two truths [1T]; so we call this: the inconceivable Union of the Two Truths.

Meaning the true nature & dynamic of Reality as it is here & now, of all dharmas, is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.

[𝔸𝕔𝕥𝕚𝕟𝕘 / 𝕡𝕖𝕣𝕔𝕖𝕚𝕧𝕚𝕟𝕘 / 𝕡𝕣𝕒𝕔𝕥𝕚𝕔𝕚𝕟𝕘 / 𝕥𝕖𝕒𝕔𝕙𝕚𝕟𝕘 / 𝕦𝕤𝕚𝕟𝕘 𝕔𝕠𝕟𝕧𝕖𝕟𝕥𝕚𝕠𝕟𝕒𝕝𝕝𝕪-𝕣𝕖𝕝𝕒𝕥𝕚𝕧𝕖𝕝𝕪 𝕥𝕙𝕠𝕤𝕖 𝕕𝕙𝕒𝕣𝕞𝕒𝕤 -- 𝕨𝕚𝕥𝕙𝕠𝕦𝕥 𝕒𝕔𝕥𝕚𝕟𝕘 / 𝕡𝕖𝕣𝕔𝕖𝕚𝕧𝕚𝕟𝕘 / 𝕡𝕣𝕒𝕔𝕥𝕚𝕔𝕚𝕟𝕘 / 𝕥𝕖𝕒𝕔𝕙𝕚𝕟𝕘 / 𝕦𝕤𝕚𝕟𝕘 𝕥𝕙𝕠𝕤𝕖 𝕕𝕙𝕒𝕣𝕞𝕒𝕤 𝕚𝕟 𝕒𝕓𝕤𝕠𝕝𝕦𝕥𝕖 𝕥𝕖𝕣𝕞𝕤:]

𝙎𝙤 𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙢𝙖𝙮 𝙪𝙨𝙚 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙪𝙨𝙞𝙣𝙜 𝙩𝙝𝙤𝙨𝙚 𝙖𝙥𝙥𝙖𝙧𝙚𝙣𝙩 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 [T1] (physical, conceptual, mental) / tools / adapted skillful means / practices / methods / concepts / views / theories …

– 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙧𝙤𝙟𝙚𝙘𝙩𝙞𝙣𝙜 / 𝙧𝙚𝙞𝙛𝙮𝙞𝙣𝙜 / 𝙤𝙗𝙟𝙚𝙘𝙩𝙞𝙛𝙮𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨, but just conventionally / relatively / inter-subjectively;

– 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜, but just conventionally / relatively / inter-subjectively;;

– without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;

– without falling into any extreme or middle about any duality / triad / quad / etc. involved;

– without accepting / affirming / seeking / adding / doing anything in absolute terms,

without rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms,

without changing / improving / purifying anything in absolute terms,

just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T];

– without any di-vision between the three spheres – ex. subject / actor / mind, relation / action / processes, object / result / phenomena –,

without any di-vision between apparent opposites,

without any di-vision between the two truths themselves,

without any di-vision between the Ground and its manifestations;
– 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙗𝙚𝙘𝙤𝙢𝙞𝙣𝙜 𝙨𝙡𝙖𝙫𝙚𝙨 𝙩𝙤 𝙩𝙝𝙚𝙢 because they know their true nature & dynamic as it is [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙨𝙝𝙤𝙪𝙡𝙙 𝙨𝙩𝙖𝙣𝙙 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙨𝙩𝙖𝙣𝙙𝙞𝙣𝙜 in the six perfections and other bodhisattva’s practices.

𝙏𝙝𝙚 𝙋𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙒𝙞𝙨𝙙𝙤𝙢 𝙨𝙝𝙤𝙪𝙡𝙙 𝙗𝙚 𝙩𝙖𝙠𝙚𝙣 𝙪𝙥 𝙗𝙮 𝙬𝙖𝙮 𝙤𝙛 𝙣𝙤 𝙘𝙖𝙪𝙨𝙖𝙡 𝙨𝙞𝙜𝙣 (without projecting / reifying / objectifying anything in absolute terms)
𝙖𝙣𝙙 𝙣𝙤 𝙖𝙗𝙨𝙚𝙣𝙘𝙚 𝙤𝙛 𝙘𝙖𝙪𝙨𝙖𝙡 𝙨𝙞𝙜𝙣 (not completely without conventional / relative projection / reification / objectification);
𝙞𝙩 𝙨𝙝𝙤𝙪𝙡𝙙 𝙗𝙚 𝙩𝙖𝙠𝙚𝙣 𝙪𝙥 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙩𝙖𝙠𝙞𝙣𝙜 𝙞𝙩 𝙪𝙥.

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘵𝘩𝘶𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮

𝘢𝘳𝘦 𝘯𝘦𝘢𝘳 𝘶𝘯𝘴𝘶𝘳𝘱𝘢𝘴𝘴𝘦𝘥, 𝘱𝘦𝘳𝘧𝘦𝘤𝘵, 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘢𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨."

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-08.html

Chapter 09 ∘ – Freedom from all subtle extremes & middle

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟬𝟵 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗙𝗹𝗮𝘄𝗲𝗱 𝘃𝘀. 𝗳𝗹𝗮𝘄𝗹𝗲𝘀𝘀 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗪𝗶𝘀𝗱𝗼𝗺
– 𝗺𝗼𝗿𝗲 𝗮𝗻𝗱 𝗺𝗼𝗿𝗲 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝘀𝘂𝗯𝘁𝗹𝗲 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀 & 𝗺𝗶𝗱𝗱𝗹𝗲.

[𝔼𝕩𝕒𝕞𝕡𝕝𝕖𝕤 𝕠𝕗 ℍ𝕒𝕣𝕕𝕙𝕖𝕒𝕕𝕖𝕕𝕟𝕖𝕤𝕤 / 𝔽𝕝𝕒𝕨𝕖𝕕 𝕡𝕣𝕒𝕔𝕥𝕚𝕔𝕖:]

"𝘐𝘧 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴

𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙖 𝙨𝙥𝙚𝙘𝙞𝙛𝙞𝙘 𝙙𝙝𝙖𝙧𝙢𝙖

(𝘦𝘹. 𝘧𝘰𝘳𝘮 (𝘰𝘳 𝘢𝘯𝘺 𝘰𝘵𝘩𝘦𝘳 𝘥𝘩𝘢𝘳𝘮𝘢), 𝘰𝘳 𝘧𝘰𝘳𝘮 𝘪𝘴 𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘰𝘳 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵,

𝘧𝘰𝘳𝘮 𝘪𝘴 𝘩𝘢𝘱𝘱𝘪𝘯𝘦𝘴𝘴 𝘰𝘳 𝘴𝘶𝘧𝘧𝘦𝘳𝘪𝘯𝘨,

𝘧𝘰𝘳𝘮 𝘪𝘴 𝘢 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦 [𝘛1] 𝘰𝘳 𝘶𝘯𝘤𝘢𝘶𝘴𝘦𝘥,

𝘧𝘰𝘳𝘮 𝘪𝘴 𝘦𝘮𝘱𝘵𝘺 [𝘛2] 𝘰𝘳 𝘯𝘰𝘯-𝘦𝘮𝘱𝘵𝘺,

𝘧𝘰𝘳𝘮 𝘪𝘴 𝘣𝘰𝘵𝘩 𝘢 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦 𝘢𝘯𝘥 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [2𝘛]

𝘰𝘳 𝘧𝘰𝘳𝘮 𝘪𝘴 𝘯𝘦𝘪𝘵𝘩𝘦𝘳 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦 𝘯𝘰𝘳 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [1𝘛];

𝘧𝘰𝘳𝘮 𝘪𝘴 '𝘵𝘩𝘪𝘴', 𝘰𝘳 '𝘯𝘰𝘵-𝘵𝘩𝘪𝘴', 𝘰𝘳 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘰𝘳 𝘯𝘦𝘪𝘵𝘩𝘦𝘳...)

𝙩𝙝𝙚𝙮 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙖 𝙘𝙖𝙪𝙨𝙖𝙡 𝙨𝙞𝙜𝙣; 𝙩𝙝𝙚𝙮 𝙙𝙤 𝙣𝙤𝙩 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙩𝙝𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢."

(𝘪.𝘦. 𝘛𝘩𝘦𝘺 𝘢𝘳𝘦 𝘴𝘵𝘪𝘭𝘭 𝘱𝘳𝘰𝘫𝘦𝘤𝘵𝘪𝘯𝘨 / 𝘳𝘦𝘪𝘧𝘺𝘪𝘯𝘨 / 𝘰𝘣𝘫𝘦𝘤𝘵𝘪𝘧𝘺𝘪𝘯𝘨 / 𝘨𝘳𝘢𝘴𝘱𝘪𝘯𝘨 𝘰𝘯𝘦 𝘦𝘹𝘵𝘳𝘦𝘮𝘦 / 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘰𝘳 𝘢𝘯𝘰𝘵𝘩𝘦𝘳.)

"𝘠𝘰𝘶 𝘴𝘩𝘰𝘶𝘭𝘥 𝘬𝘯𝘰𝘸 𝘵𝘩𝘢𝘵 𝘵𝘩𝘪𝘴 𝘪𝘴 𝘵𝘩𝘦 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴' 𝙡𝙖𝙘𝙠 𝙤𝙛 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨."

"𝘛𝘩𝘦𝘺 𝘱𝘰𝘴𝘴𝘦𝘴𝘴, 𝘧𝘰𝘳𝘮 𝘢 𝘯𝘰𝘵𝘪𝘰𝘯 𝘰𝘧, 𝘢𝘯𝘥 𝘣𝘦𝘭𝘪𝘦𝘷𝘦 𝘪𝘯 𝘧𝘰𝘳𝘮 (𝘰𝘳 𝘢𝘯𝘺 𝘰𝘵𝘩𝘦𝘳 𝘥𝘩𝘢𝘳𝘮𝘢)"

"𝘐 𝘴𝘢𝘺 𝘵𝘩𝘢𝘵 𝘵𝘩𝘪𝘴 𝘤𝘳𝘦𝘢𝘵𝘦𝘴 𝘵𝘩𝘦𝘪𝘳 𝘣𝘪𝘳𝘵𝘩, 𝘰𝘭𝘥 𝘢𝘨𝘦, 𝘴𝘪𝘤𝘬𝘯𝘦𝘴𝘴, 𝘥𝘦𝘢𝘵𝘩, 𝘱𝘢𝘪𝘯, 𝘭𝘢𝘮𝘦𝘯𝘵𝘢𝘵𝘪𝘰𝘯,

𝘴𝘶𝘧𝘧𝘦𝘳𝘪𝘯𝘨, 𝘮𝘦𝘯𝘵𝘢𝘭 𝘢𝘯𝘨𝘶𝘪𝘴𝘩, 𝘢𝘯𝘥 𝘨𝘳𝘪𝘦𝘧."

Résumé / analysis of this chapter:

𝕋𝕙𝕖𝕣𝕖 𝕒𝕣𝕖 𝕥𝕙𝕣𝕖𝕖 𝕨𝕒𝕪𝕤 𝕥𝕠 𝕒𝕔𝕥 / 𝕡𝕣𝕒𝕔𝕥𝕚𝕔𝕖 𝕚𝕟 𝕘𝕖𝕟𝕖𝕣𝕒𝕝:

1) 𝘼𝙘𝙩𝙞𝙣𝙜 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙞𝙣𝙜 𝙬𝙞𝙩𝙝 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 𝙞𝙜𝙣𝙤𝙧𝙖𝙣𝙘𝙚 of the inconceivable true nature & dynamic of all dharmas, thus being slaves to them: perceiving those dharmas (physical, conceptual, mental) as inherently existing with inherently existing characteristics properties / attributes / qualities and relations / oppositions, thinking objects / phenomena / the-world exist objectively / independently of the subject / mind, apprehending them, settling down on them, differentiating / discriminating between them in absolute terms, accepting this while rejecting that in absolute terms, doing this and not doing that in absolute terms, seeking this while abandoning that in absolute terms, unconsciously projecting / reifying / objectifying in absolute terms all the time – doing all this unconsciously / automatically without realising that it keeps us prisoners / slaves to a limitless conditioning / karmic cycle that will never bring us peace and satisfaction. 𝙋𝙧𝙖𝙘𝙩𝙞𝙘𝙞𝙣𝙜 𝙩𝙝𝙚 𝙨𝙞𝙭 𝙥𝙖𝙧𝙖𝙢𝙞𝙩𝙖𝙨 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 is a little bit like this; just a little bit better. But it is still too dualistic, too absolutist, too extreme, with too much grasping / attachment / projection / apprehension – too much love for dhamas.

2) 𝘼𝙘𝙩𝙞𝙣𝙜 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙞𝙣𝙜 𝙬𝙞𝙩𝙝 𝙖 𝙢𝙞𝙣𝙞𝙢𝙪𝙢 𝙤𝙛 𝙪𝙣𝙙𝙚𝙧𝙨𝙩𝙖𝙣𝙙𝙞𝙣𝙜 / 𝙋𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙒𝙞𝙨𝙙𝙤𝙢 𝙬𝙞𝙩𝙝 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 / 𝙢𝙞𝙣𝙙𝙛𝙪𝙡𝙣𝙚𝙨𝙨 / 𝙥𝙧𝙚𝙨𝙚𝙣𝙘𝙚 to NOT trust appearances to be really inherently / objectively existing independently of the subject / mind (nor to be mind-only) with real objectives characteristics properties / attributes / qualities and relations / oppositions, to NOT apprehend them in absolute terms, to NOT settle down on them in absolute terms, to NOT differentiate / discriminate between them in absolute terms, to NOT accept this while rejecting that in absolute terms, to NOT desire to change / improve / purify things in absolute terms, to NOT do this and not-do that in absolute term, to NOT seek this while abandoning that in absolute terms, to NOT project / reify / objectify / oppose / judge in absolute terms all the time, but just conventionally / relatively / inter-subjectively … — because we understand enough the true nature & dynamic of the self-conditioning / karmic cycle / samsara, because we understand enough the true nature & dynamic of the fabrications of our body, speech and mind to NOT totally crave for them all the time, to not be totally attached to them or fearing them, to not be totally slaves to them. This is the Bodhisattva path: to gradually perfect this ability – the six paramitas…, this Perfection of Wisdom with skillful means – until this is perfected with complete liberation / awakening.

3) 𝘼𝙘𝙩𝙞𝙣𝙜 𝙞𝙣 𝙥𝙚𝙧𝙛𝙚𝙘𝙩 𝙖𝙘𝙘𝙤𝙧𝙙 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 & 𝙙𝙮𝙣𝙖𝙢𝙞𝙘 𝙤𝙛 𝙍𝙚𝙖𝙡𝙞𝙩𝙮 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙝𝙚𝙧𝙚 & 𝙣𝙤𝙬, 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙋𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙒𝙞𝙨𝙙𝙤𝙢, with perfect awareness of the inconceivable true nature & dynamic of the conditioning / karmic cycle, and of all dharmas (including of the two truths themselves), of all fabrications of our body, speech & mind [i.e. the inconceivable Union of the Two Truths…]. This is complete awakening / liberation from all illusions / fabrications / conditioning / karma, liberation from the self-conditioning / karmic cycle / samsara.
𝙏𝙝𝙪𝙨 𝙗𝙚𝙞𝙣𝙜 𝙖𝙗𝙡𝙚 𝙩𝙤 𝙪𝙨𝙚 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙪𝙨𝙞𝙣𝙜 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 (𝙥𝙝𝙮𝙨𝙞𝙘𝙖𝙡, 𝙘𝙤𝙣𝙘𝙚𝙥𝙩𝙪𝙖𝙡, 𝙢𝙚𝙣𝙩𝙖𝙡) / 𝙩𝙤𝙤𝙡𝙨 / 𝙖𝙙𝙖𝙥𝙩𝙚𝙙 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚𝙨 / 𝙢𝙚𝙩𝙝𝙤𝙙𝙨 / 𝙘𝙤𝙣𝙘𝙚𝙥𝙩𝙨 / 𝙫𝙞𝙚𝙬𝙨 / 𝙩𝙝𝙚𝙤𝙧𝙞𝙚𝙨 …

– 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙞𝙣𝙜 𝙖𝙣𝙙 𝙣𝙤𝙩 𝙣𝙤𝙣-𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙞𝙣𝙜 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨, 𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮;

– 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙧𝙤𝙟𝙚𝙘𝙩𝙞𝙣𝙜 / 𝙧𝙚𝙞𝙛𝙮𝙞𝙣𝙜 / 𝙤𝙗𝙟𝙚𝙘𝙩𝙞𝙛𝙮𝙞𝙣𝙜 / 𝙢𝙚𝙣𝙩𝙖𝙡𝙡𝙮 𝙘𝙤𝙣𝙨𝙩𝙧𝙪𝙘𝙩𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨, 𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮;

– 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙙 𝙣𝙤𝙩 𝙣𝙤𝙣-𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨, 𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮;;

– 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙨𝙚𝙩𝙩𝙡𝙞𝙣𝙜 𝙙𝙤𝙬𝙣 𝙤𝙣 𝙖𝙣𝙙 𝙣𝙤𝙩 𝙣𝙤𝙣-𝙨𝙚𝙩𝙩𝙡𝙞𝙣𝙜 𝙙𝙤𝙬𝙣 𝙤𝙣 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨, 𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮;

– 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙨𝙨𝙚𝙧𝙩𝙞𝙣𝙜 𝙖𝙣𝙙 𝙣𝙤𝙩 𝙣𝙤𝙣-𝙖𝙨𝙨𝙚𝙧𝙩𝙞𝙣𝙜 𝙖𝙣𝙮 𝙙𝙝𝙖𝙧𝙢𝙖 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨, 𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮;

– without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;

– without falling into any extreme or middle about any duality / triad / quad / etc. involved;

– without accepting / affirming / seeking / adding / doing anything in absolute terms,

. without rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms,

. without changing / improving / purifying anything in absolute terms,

. just conventionally / relatively / inter-subjectively if it helps someone get closer to the inconceivable liberating Truth [U2T];

– without any di-vision between (or oneness of) the three spheres – ex. subject / actor / mind, relation / action / processes, object / result / phenomena –, but just conventionally / relatively / inter-subjectively;

without any di-vision between (or oneness of) apparent opposites, but just conventionally / relatively / inter-subjectively;

without any di-vision between (or oneness of) the two truths themselves, but just conventionally / relatively / inter-subjectively;

without any di-vision between (or oneness of) the Ground and its manifestations; just conventionally / relatively / inter-subjectively;
– without being fooled by those dharmas / fabrications, without ever grasping them, without ever getting attached to them, without ever becoming slaves to them … 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙬𝙚 𝙖𝙧𝙚 𝙖𝙡𝙬𝙖𝙮𝙨 𝙛𝙪𝙡𝙡𝙮 𝙖𝙬𝙖𝙧𝙚 𝙤𝙛 𝙩𝙝𝙚𝙞𝙧 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 & 𝙙𝙮𝙣𝙖𝙢𝙞𝙘 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙝𝙚𝙧𝙚 & 𝙣𝙤𝙬: ex. aware of the U̲n̲i̲o̲n̲ ̲o̲f̲ ̲t̲h̲e̲ ̲T̲w̲o̲ ̲T̲r̲u̲t̲h̲s̲ about all dharmas [U2T], aware of the U̲n̲i̲o̲n̲ ̲o̲f̲ ̲t̲h̲e̲ ̲t̲h̲r̲e̲e̲ ̲s̲p̲h̲e̲r̲e̲s̲ about all relations / actions [U3S / U2T-3S], aware of the non-duality / U̲n̲i̲o̲n̲ ̲o̲f̲ ̲a̲p̲p̲a̲r̲e̲n̲t̲ ̲o̲p̲p̲o̲s̲i̲t̲e̲s̲ in any duality / triad / quad / etc. [Uopp / U2T-opp], aware of the U̲n̲i̲o̲n̲ ̲o̲f̲ ̲t̲h̲e̲ ̲T̲w̲o̲ ̲T̲r̲u̲t̲h̲s̲ ̲a̲b̲o̲u̲t̲ ̲t̲h̲e̲ ̲t̲w̲o̲ ̲t̲r̲u̲t̲h̲s̲ themselves [U2T-2T], aware of the U̲n̲i̲o̲n̲ ̲o̲f̲ ̲t̲h̲e̲ ̲G̲r̲o̲u̲n̲d̲ ̲a̲n̲d̲ ̲i̲t̲s̲ ̲s̲p̲o̲n̲t̲a̲n̲e̲o̲u̲s̲ ̲n̲a̲t̲u̲r̲a̲l̲ ̲p̲r̲i̲s̲t̲i̲n̲e̲ ̲m̲a̲n̲i̲f̲e̲s̲t̲a̲t̲i̲o̲n̲s̲ [UGM / U2T-GM].

Note: The Bodhisattva path is partially doing this, developing this gradually, simulating this until it becomes complete awakening / liberation.

[𝕋𝕣𝕒𝕚𝕟𝕚𝕟𝕘 𝕨𝕚𝕥𝕙𝕠𝕦𝕥 𝕥𝕣𝕒𝕚𝕟𝕚𝕟𝕘:]

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘵𝘳𝘢𝘪𝘯𝘪𝘯𝘨 𝘭𝘪𝘬𝘦 𝘵𝘩𝘢𝘵 𝘥𝘰 𝘯𝘰𝘵 𝘵𝘳𝘢𝘪𝘯 𝘪𝘯 𝘢𝘯𝘺 𝘥𝘩𝘢𝘳𝘮𝘢.

𝘈𝘯𝘥 𝘸𝘩𝘺?

𝘉𝘦𝘤𝘢𝘶𝘴𝘦, 𝘵𝘩𝘰𝘴𝘦 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘥𝘰 𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵 𝘪𝘯 𝘵𝘩𝘦 𝘸𝘢𝘺 𝘧𝘰𝘰𝘭𝘪𝘴𝘩, 𝘰𝘳𝘥𝘪𝘯𝘢𝘳𝘺 𝘱𝘦𝘰𝘱𝘭𝘦 𝘵𝘢𝘬𝘦 𝘵𝘩𝘦𝘮 𝘵𝘰 𝘣𝘦."

"𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜𝙨 𝙨𝙝𝙤𝙪𝙡𝙙 𝙩𝙧𝙖𝙞𝙣 𝙡𝙞𝙠𝙚 𝙩𝙝𝙖𝙩 𝙞𝙣 𝙩𝙝𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢 𝙬𝙞𝙩𝙝 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨."

By gradually acting / practicing without acting / practicing like this – by way of not apprehending anything –: 𝙩𝙝𝙚 𝙋𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙒𝙞𝙨𝙙𝙤𝙢 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙨 / 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚𝙨 / 𝙥𝙪𝙧𝙞𝙛𝙞𝙚𝙨 / 𝙛𝙧𝙚𝙚 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 / 𝙥𝙚𝙧𝙘𝙚𝙥𝙩𝙞𝙤𝙣 / 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 / 𝙖𝙘𝙩𝙞𝙤𝙣𝙨 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚𝙨 / 𝙩𝙚𝙖𝙘𝙝𝙞𝙣𝙜𝙨 – 𝙖𝙡𝙡 𝙠𝙖𝙧𝙢𝙖.

[𝕋𝕙𝕖 𝕡𝕣𝕚𝕞𝕠𝕣𝕕𝕚𝕒𝕝 𝕡𝕦𝕣𝕚𝕥𝕪 𝕠𝕗 𝕒𝕝𝕝 𝕕𝕙𝕒𝕣𝕞𝕒𝕤:]

"𝘕𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘱𝘳𝘰𝘥𝘶𝘤𝘦𝘥, 𝘯𝘰𝘵 𝘴𝘵𝘰𝘱𝘱𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘥𝘦𝘧𝘪𝘭𝘦𝘮𝘦𝘯𝘵,

𝘯𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘱𝘶𝘳𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯, 𝘯𝘰𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘦𝘥,

𝘢𝘯𝘥 𝘯𝘰𝘵 𝘰𝘤𝘤𝘢𝘴𝘪𝘰𝘯𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 [𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴, 𝘫𝘶𝘴𝘵 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺]

𝙞𝙨 𝙘𝙖𝙡𝙡𝙚𝙙 𝙩𝙝𝙚 𝙥𝙪𝙧𝙞𝙩𝙮 𝙤𝙛 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨."

[𝙁𝙡𝙖𝙬𝙡𝙚𝙨𝙨𝙣𝙚𝙨𝙨: 𝙚𝙭. 𝙐𝙨𝙞𝙣𝙜 𝙩𝙝𝙚 𝙘𝙤𝙣𝙘𝙚𝙥𝙩 / 𝙩𝙤𝙤𝙡 𝙤𝙛 𝙩𝙝𝙚 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨, 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙧𝙤𝙟𝙚𝙘𝙩𝙞𝙣𝙜 / 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩 𝙤𝙧𝙞𝙜𝙞𝙣𝙖𝙩𝙞𝙤𝙣 [𝙏1], 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙧𝙤𝙟𝙚𝙘𝙩𝙞𝙣𝙜 / 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 [𝙏2], 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙧𝙤𝙟𝙚𝙘𝙩𝙞𝙣𝙜 / 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙗𝙤𝙩𝙝 𝙩𝙧𝙪𝙩𝙝𝙨 𝙩𝙤𝙜𝙚𝙩𝙝𝙚𝙧 𝙖𝙨 𝙞𝙛 𝙩𝙝𝙚𝙮 𝙬𝙚𝙧𝙚 𝙙𝙞𝙛𝙛𝙚𝙧𝙚𝙣𝙩 / 𝙨𝙚𝙥𝙖𝙧𝙖𝙩𝙚 𝙖𝙣𝙙 𝙞𝙣 𝙤𝙥𝙥𝙤𝙨𝙞𝙩𝙞𝙤𝙣 [2𝙏] 𝙖𝙣𝙙 𝙤𝙣𝙚 𝙩𝙧𝙪𝙩𝙝 𝙗𝙚𝙞𝙣𝙜 𝙨𝙪𝙥𝙚𝙧𝙞𝙤𝙧 𝙩𝙤 𝙩𝙝𝙚 𝙤𝙩𝙝𝙚𝙧, 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙧𝙤𝙟𝙚𝙘𝙩𝙞𝙣𝙜 / 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖 𝙘𝙤𝙨𝙢𝙞𝙘 𝙪𝙣𝙞𝙩𝙮 𝙖𝙨 𝙞𝙛 𝙩𝙝𝙚 𝙩𝙬𝙤 𝙩𝙧𝙪𝙩𝙝𝙨 𝙬𝙚𝙧𝙚 𝙞𝙙𝙚𝙣𝙩𝙞𝙘𝙖𝙡 / 𝙪𝙣𝙞𝙩𝙚𝙙 / 𝙤𝙣𝙚 [1𝙏]:]

"𝘞𝘩𝘦𝘯 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘥𝘰 𝘯𝘰𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥 𝘢𝘯𝘥 𝘥𝘰 𝘯𝘰𝘵 𝘴𝘦𝘦 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮, 𝘵𝘩𝘦𝘯 𝘵𝘩𝘦 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘵𝘳𝘢𝘪𝘯𝘪𝘯𝘨 𝘪𝘯 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘭𝘪𝘬𝘦 𝘵𝘩𝘢𝘵 𝘨𝘰 𝘧𝘰𝘳𝘵𝘩 𝘵𝘰 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 𝘣𝘺 𝘸𝘢𝘺 𝘰𝘧 𝘯𝘰𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨. ...

𝘛𝘩𝘦𝘺 𝘨𝘰 𝘧𝘰𝘳𝘵𝘩 𝘵𝘰 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 𝘣𝘺 𝘸𝘢𝘺 𝘰𝘧 𝘯𝘰𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨.

𝘛𝘩𝘦𝘺 𝘨𝘰 𝘧𝘰𝘳𝘵𝘩 𝘵𝘰 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 𝘣𝘺 𝘸𝘢𝘺 𝘰𝘧 𝘯𝘰𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘪𝘯𝘨 𝘵𝘩𝘦 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴."

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-09.html

𝕊𝕦𝕓𝕥𝕝𝕖 𝕟𝕠𝕥𝕖𝕤:
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1) Bodhisattvas practice using various adapted skillful means like: taking refuge, generating Bodhicitta, developing the four immeasurable attitudes, practicing the six perfection (paramitas), etc.

2a) They combine those adapted skillful means with more and more wisdom concerning the inconceivable true nature & dynamic of all dharmas involved –; with the wisdom of understanding / perceiving / realising the Union of the Two Truths about all dharmas involved [U2T], the Union the Two Truths about the three spheres involved [U2T-3S], the Union of the Two Truths about all apparent opposites / dualities involved [U2T-opp], even the Union of the Two Truths about the two truths themselves [U2T-2T], etc.

2b) They practice combining those adapted skillful means with more and more Perfection of Wisdom
using various adapted skillful means like:
– not apprehending anything in absolute terms as much as possible,
– not projecting / reifying / objectifying anything in absolute terms as much as possible,
– not settling down on an dharmas in absolute terms as much as possible,
– not finding / perceiving any supposedly inherently existing dharmas as much as possible,
– not asserting any dharma in absolute terms as much as possible,
– acting conventionally / relatively without acting in absolute terms as much as possible;
– acting without any attachment / fixation / absolutes,
without falling in any extreme or middle,
without any di-vision between the three spheres – subject, relation / action, object –;
etc.

3) Iteration: And they also combine more and more ‘Perfection of Wisdom with skillful means’
to those last skillful means associated with the Perfection of Wisdom.
Meaning they do not get attached to those more subtle skillful means either,
and thus stay away from all extremes & middle, even the most subtle ones.
– Ex. ‘not finding / perceiving’ becomes ‘not finding / perceiving, not non-finding / non-perceiving, not both together, not neither';

– ‘not apprehending’ becomes ‘not apprehending, not non-apprehending, not both together, not neither';

– ‘not settling down’ becomes ‘not settling down, not non-settling down, not both together, not neither';

– ‘not projecting / reifying / objectifying’ becomes ‘not projecting / reifying / objectifying, not non-projecting / non-reifying / non-objectifying, not both together, not neither';

– ‘not asserting’ becomes ‘not asserting, not non-asserting, not both together, not neither';

– ‘not thinking’ becomes ‘not thinking, not non-thinking, not both together, not neither';
– ‘not conceptualising’ becomes ‘not conceptualising, not non-conceptualising, not both together, not neither',
– the same for all skillful means associated with the Perfection of Wisdom.
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This gradual path thus consists of using more and more subtle adapted skillful means / methods / antidotes / tools <==> combined with more and more subtle wisdom – Union of the Two Truths about more and more subtle dharmas – until one reaches complete awakening.

Chapter 10 ∘ – Train as an illusory person would train and you will reach the knowledge of all aspects

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟭𝟬 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗧𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼 𝗿𝗲𝗮𝗹 𝘀𝗲𝗹𝗳 / 𝗶𝗻𝗱𝗶𝘃𝗶𝗱𝘂𝗮𝗹 / 𝗳𝗶𝘃𝗲-𝗮𝗴𝗴𝗿𝗲𝗴𝗮𝘁𝗲𝘀 𝘁𝗿𝗮𝗶𝗻𝗶𝗻𝗴 𝗶𝗻 𝘁𝗵𝗲 𝗽𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝘄𝗶𝘀𝗱𝗼𝗺…, 𝗽𝘂𝗿𝗶𝗳𝘆𝗶𝗻𝗴 𝗱𝗲𝗳𝗶𝗹𝗲𝗺𝗲𝗻𝘁𝘀, 𝗴𝗼𝗶𝗻𝗴 𝗳𝗼𝗿𝘁𝗵 𝘁𝗼 𝘁𝗵𝗲 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗼𝗳 𝗮𝗹𝗹 𝗮𝘀𝗽𝗲𝗰𝘁𝘀, 𝗿𝗲𝗮𝗰𝗵𝗶𝗻𝗴 𝘁𝗵𝗲 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗼𝗳 𝗮𝗹𝗹 𝗮𝘀𝗽𝗲𝗰𝘁𝘀.
𝗡𝗼𝘁 𝗶𝗻 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 𝘁𝗲𝗿𝗺𝘀 [T2], 𝗷𝘂𝘀𝘁 𝗰𝗼𝗻𝘃𝗲𝗻𝘁𝗶𝗼𝗻𝗮𝗹𝗹𝘆 / 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲𝗹𝘆 / 𝗶𝗻𝘁𝗲𝗿-𝘀𝘂𝗯𝗷𝗲𝗰𝘁𝗶𝘃𝗲𝗹𝘆 [T1] [U2T].

Résumé / analysis of this chapter:

[𝕊𝕥𝕚𝕝𝕝:]

“𝘛𝘳𝘢𝘪𝘯 𝘢𝘴 𝘢𝘯 𝘪𝘭𝘭𝘶𝘴𝘰𝘳𝘺 𝘱𝘦𝘳𝘴𝘰𝘯 𝘸𝘰𝘶𝘭𝘥 𝘵𝘳𝘢𝘪𝘯 (𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨)

𝘢𝘯𝘥 𝘺𝘰𝘶 𝘸𝘪𝘭𝘭 𝘳𝘦𝘢𝘤𝘩 𝘵𝘩𝘦 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨.”
.
(𝘪.𝘦. 𝘠𝘰𝘶 𝘸𝘪𝘭𝘭 𝘳𝘦𝘢𝘤𝘩 𝘰𝘮𝘯𝘪𝘴𝘤𝘪𝘦𝘯𝘤𝘦, 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘢𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨,
𝘉𝘶𝘥𝘥𝘩𝘢'𝘴 𝘸𝘪𝘴𝘥𝘰𝘮 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘰𝘣𝘴𝘤𝘶𝘳𝘢𝘵𝘪𝘰𝘯𝘴,

𝘥𝘪𝘳𝘦𝘤𝘵 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴.)

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[ℚ𝕦𝕖𝕤𝕥𝕚𝕠𝕟:]
"𝘋𝘰𝘦𝘴 𝘵𝘩𝘪𝘴 𝘪𝘭𝘭𝘶𝘴𝘰𝘳𝘺 𝘣𝘦𝘪𝘯𝘨,
𝘩𝘢𝘷𝘪𝘯𝘨 𝘵𝘳𝘢𝘪𝘯𝘦𝘥 𝘪𝘯 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮,
𝘩𝘢𝘷𝘪𝘯𝘨 𝘵𝘳𝘢𝘪𝘯𝘦𝘥 𝘪𝘯 𝘵𝘩𝘦 𝘴𝘪𝘹 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯𝘴,
𝘶𝘱 𝘵𝘰 𝘵𝘩𝘦 𝘵𝘩𝘪𝘳𝘵𝘺-𝘴𝘦𝘷𝘦𝘯 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘰𝘯 𝘵𝘩𝘦 𝘴𝘪𝘥𝘦 𝘰𝘧 𝘢𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨,
𝘶𝘱 𝘵𝘰 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴,
𝘨𝘰 𝘧𝘰𝘳𝘵𝘩 𝘵𝘰 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 𝘰𝘳 𝘳𝘦𝘢𝘤𝘩 𝘵𝘩𝘦 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨?"

Note: "𝙆𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 (𝘰𝘳 𝘰𝘮𝘯𝘪𝘴𝘤𝘪𝘦𝘯𝘤𝘦 ) 𝘪𝘴 𝘥𝘦𝘧𝘪𝘯𝘦𝘥 𝘢𝘴 𝘬𝘯𝘰𝘸𝘪𝘯𝘨 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺,
𝘢𝘯𝘥 𝘪𝘯 𝘢 𝘴𝘪𝘯𝘨𝘭𝘦 𝘪𝘯𝘴𝘵𝘢𝘯𝘵, 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘦𝘹𝘤𝘦𝘱𝘵𝘪𝘰𝘯, 𝘰𝘧 𝘵𝘩𝘪𝘯𝘨𝘴
𝘪𝘯 𝘵𝘩𝘦𝘪𝘳 𝘳𝘦𝘢𝘭 𝘯𝘢𝘵𝘶𝘳𝘦 [T2] 𝘢𝘯𝘥 𝘪𝘯 𝘢𝘭𝘭 𝘵𝘩𝘦𝘪𝘳 𝘮𝘶𝘭𝘵𝘪𝘱𝘭𝘪𝘤𝘪𝘵𝘺 [T1] [U2T]."
(𝘪.𝘦. 𝘒𝘯𝘰𝘸𝘪𝘯𝘨 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴
– 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨.)
– From: https://www.rigpawiki.org/index.php?title=Knowledge_of_all_aspects

Note: “𝙏𝙤𝙩𝙖𝙡 𝙊𝙢𝙣𝙞𝙨𝙘𝙞𝙚𝙣𝙘𝙚, 𝙤𝙧 𝙩𝙝𝙚 𝙬𝙞𝙨𝙙𝙤𝙢 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨, is regarded as the fundamental wisdom and the central concept of Prajñāpāramitā. Total Omniscience is direct, unmediated knowledge that exactly understands the manner of reality to its fullest possible extent in all its aspects.”

(i.e. It is the direct non-dualistic non-conceptual Buddha’s Wisdom free from all obstructions.)
– From: https://oxfordre.com/religion/view/10.1093/acrefore/9780199340378.001.0001/acrefore-9780199340378-e-608

Note: “𝙊𝙢𝙣𝙞𝙨𝙘𝙞𝙚𝙣𝙩 𝙧𝙚𝙖𝙡𝙞𝙯𝙚𝙙 𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 encompasses the realizations that are exclusive to Buddhas.”

– From: http://studybuddhism.com/en/advanced-studies/lam-rim/the-five-paths/the-eight-sets-of-realizations-in-abhisamayalamkara

For more see this book: Gone Beyond (Volume 1): The Prajnaparamita Sutras, The Ornament of Clear Realization, and Its Commentaries in the Tibetan Kagyu Tradition, July 16 2011, Karl Brunnholzl
https://www.shambhala.com/gone-beyond-2233.html

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[𝔸𝕟𝕤𝕨𝕖𝕣 / 𝕊𝕠𝕝𝕦𝕥𝕚𝕠𝕟:] 𝙐𝙡𝙩𝙞𝙢𝙖𝙩𝙚𝙡𝙮, 𝙬𝙝𝙞𝙡𝙚 𝙪𝙨𝙞𝙣𝙜 𝙩𝙝𝙚𝙢, 𝙤𝙣𝙚 𝙣𝙚𝙚𝙙𝙨 𝙩𝙤 𝙪𝙣𝙙𝙚𝙧𝙨𝙩𝙖𝙣𝙙 𝙖𝙣𝙙 𝙩𝙝𝙚𝙣 𝙩𝙤 𝙙𝙞𝙧𝙚𝙘𝙩𝙡𝙮 𝙧𝙚𝙖𝙡𝙞𝙨𝙚 𝙩𝙝𝙚 𝙞𝙣𝙘𝙤𝙣𝙘𝙚𝙞𝙫𝙖𝙗𝙡𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 & 𝙙𝙮𝙣𝙖𝙢𝙞𝙘 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙤𝙛 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙞𝙣𝙫𝙤𝙡𝙫𝙚𝙙 𝙞𝙣 𝙩𝙝𝙚 𝙖𝙘𝙩𝙞𝙫𝙞𝙩𝙮: all physical, conceptual, mental dharmas; subject / actor, relation / action / process, objects / results; causes & conditions, causality, effects; apparent opposites; etc.
One can use Madhyamaka logical reasoning to understand the Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]. That is a good useful pointer to the inconceivable.
𝘼𝙣𝙙 𝙤𝙣𝙚 𝙖𝙡𝙨𝙤 𝙣𝙚𝙚𝙙𝙨 𝘁𝗼 𝗮𝗰𝘁 𝗺𝗼𝗿𝗲 𝗮𝗻𝗱 𝗺𝗼𝗿𝗲 𝗶𝗻 𝗮𝗰𝗰𝗼𝗿𝗱 𝘄𝗶𝘁𝗵 𝘁𝗵𝗶𝘀 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝘀 𝗶𝘁 𝗶𝘀 𝗵𝗲𝗿𝗲 & 𝗻𝗼𝘄, with the inconceivable Union of the Two Truths free from all extremes & middle [U2T]. T̲h̲a̲t̲ ̲i̲s̲ ̲t̲h̲e̲ ̲p̲u̲r̲p̲o̲s̲e̲ ̲o̲f̲ ̲a̲l̲l̲ ̲o̲f̲ ̲t̲h̲o̲s̲e̲ ̲l̲i̲t̲t̲l̲e̲ ̲s̲k̲i̲l̲l̲f̲u̲l̲ ̲m̲e̲a̲n̲s̲ ̲l̲i̲k̲e̲: not finding / perceiving those dharmas in absolute terms; acting while not apprehending anything in absolute terms, without any attachment / fixation / absolutes, without projecting / reifying / objectifying anything, without settling down on anything in absolute terms, without falling into any extreme or middle, without accepting / rejecting / changing anything in absolute terms, without getting attached to any dharma, without becoming slaves to any dharma (physical, conceptual, menatal; subject, relation / action, objects; etc.).
By acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths, one creates the proper conditions to directly perceive / realise / experience it here & now. Without those little skillful means one is lost in the limitless self-conditioning / karmic cycle.
This is called practicing the perfection of wisdom with attention connected with the 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 [𝙐2𝙏] – not connected with śrāvakas and pratyekabuddhas, not connected to absolutes & dualities.

So, one needs to always practice the five perfections… by combining them with the Perfection of Wisdom with skillful means.

𝙏𝙝𝙚 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 & 𝙙𝙮𝙣𝙖𝙢𝙞𝙘 𝙤𝙛 𝙖𝙡𝙡 𝙤𝙛 𝙩𝙝𝙤𝙨𝙚 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 is like a Union of being e̲m̲p̲t̲y̲ ̲o̲f̲ ̲i̲n̲h̲e̲r̲e̲n̲t̲ ̲e̲x̲i̲s̲t̲e̲n̲c̲e̲ [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent a̲p̲p̲e̲a̲r̲a̲n̲c̲e̲s̲ / tools / adapted skillful means [T1], m̲e̲r̲e̲l̲y̲ ̲l̲a̲b̲e̲l̲e̲d̲ ̲/̲ ̲i̲m̲p̲u̲t̲e̲d̲ ̲b̲y̲ ̲t̲h̲e̲ ̲m̲i̲n̲d̲ [U3S]. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].

These two aspects / truths -- appearance and emptiness –, like the apparent opposites of any duality / triad / quad / etc., are 𝙣𝙤𝙩 𝙙𝙞𝙛𝙛𝙚𝙧𝙚𝙣𝙩 / 𝙨𝙚𝙥𝙖𝙧𝙖𝙩𝙚 / 𝙢𝙪𝙡𝙩𝙞𝙥𝙡𝙚 / 𝙙𝙪𝙖𝙡, 𝙣𝙤𝙩 𝙞𝙙𝙚𝙣𝙩𝙞𝙘𝙖𝙡 / 𝙪𝙣𝙞𝙩𝙚𝙙 / 𝙤𝙣𝙚 / 𝙣𝙤𝙣-𝙙𝙪𝙖𝙡, not both together, not neither, and there is no fifth; not ‘this’, not ‘non-this’, not both together, not neither.

𝙎𝙤, 𝙖𝙡𝙡 𝙤𝙛 𝙩𝙝𝙤𝙨𝙚 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙡𝙞𝙠𝙚 𝙞𝙡𝙡𝙪𝙨𝙞𝙤𝙣𝙨, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’

𝙎𝙤, 𝙖𝙡𝙡 𝙤𝙛 𝙩𝙝𝙤𝙨𝙚 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙩, 𝙣𝙤𝙩 𝙣𝙤𝙣-𝙚𝙭𝙞𝙨𝙩𝙚𝙣𝙩, not both together, not neither, and there is no fifth.

𝙎𝙤, 𝙩𝙝𝙚𝙮 𝙘𝙖𝙣𝙣𝙤𝙩 𝙧𝙚𝙖𝙡𝙡𝙮 𝙗𝙚 𝙛𝙤𝙪𝙣𝙙 / 𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙚𝙙 / 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙚𝙙… in absolute terms [T2], but just conventionally / relatively / inter-subjectively [T1] ]U2T].

𝙎𝙤, 𝙩𝙝𝙚𝙧𝙚 𝙖𝙧𝙚 𝙣𝙤 𝙧𝙚𝙖𝙡 𝙩𝙝𝙧𝙚𝙚 𝙨𝙩𝙖𝙜𝙚𝙨 𝙤𝙛 𝙗𝙚𝙘𝙤𝙢𝙞𝙣𝙜 𝙛𝙤𝙧 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 – no real beginning / prior-limit / origination / production / dependent origination, middle / duration / change (defilement and purification), ending / later-limit / cessation / stopping – [T2], but just conventionally / relatively / inter-subjectively [T1] ]U2T].

𝙎𝙤, 𝙩𝙝𝙚𝙧𝙚 𝙖𝙧𝙚 𝙣𝙤 𝙧𝙚𝙖𝙡 𝙤𝙥𝙥𝙤𝙨𝙞𝙩𝙚𝙨 𝙡𝙞𝙠𝙚 𝙙𝙚𝙛𝙞𝙡𝙚𝙢𝙚𝙣𝙩 𝙖𝙣𝙙 𝙥𝙪𝙧𝙞𝙛𝙞𝙘𝙖𝙩𝙞𝙤𝙣 [T2], but just conventionally / relatively / inter-subjectively [T1] ]U2T].

𝙎𝙤, 𝙩𝙝𝙚𝙧𝙚 𝙖𝙧𝙚 𝙣𝙤 𝙧𝙚𝙖𝙡 𝙩𝙝𝙧𝙚𝙚 𝙨𝙥𝙝𝙚𝙧𝙚𝙨 𝙛𝙤𝙧 𝙖𝙣𝙮 𝙩𝙮𝙥𝙚 𝙤𝙛 𝙧𝙚𝙡𝙖𝙩𝙞𝙤𝙣𝙨 / 𝙖𝙘𝙩𝙞𝙤𝙣𝙨: ex. subject / actor / perceiver / knower, relation / action / perception / cognition, objects / results / perceived / knowledge; or cause, causality, effect; or trainee, training, objects to train on [T2], but just conventionally / relatively / inter-subjectively [T1] ]U2T].

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𝙎𝙤, 𝙩𝙤 𝙖𝙣𝙨𝙬𝙚𝙧 𝙩𝙝𝙚 𝙦𝙪𝙚𝙨𝙩𝙞𝙤𝙣 𝙖𝙗𝙤𝙫𝙚, 𝙩𝙝𝙚𝙧𝙚 𝙞𝙨 𝙣𝙤 𝙧𝙚𝙖𝙡 𝙞𝙣𝙙𝙞𝙫𝙞𝙙𝙪𝙖𝙡 𝙗𝙚𝙞𝙣𝙜 (𝙬𝙞𝙩𝙝 𝙧𝙚𝙖𝙡 𝙛𝙞𝙫𝙚 𝙖𝙜𝙜𝙧𝙚𝙜𝙖𝙩𝙚𝙨) 𝙬𝙝𝙤 𝙧𝙚𝙖𝙡𝙡𝙮 𝙩𝙧𝙖𝙞𝙣 𝙞𝙣 𝙧𝙚𝙖𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚𝙨; who really purifies real defilements, who goes through stages / levels of purification, who really goes forth to a real knowledge of all aspects; and who really reach a real knowledge of all aspects [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T].

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“𝘛𝘩𝘦𝘳𝘦 𝘢𝘳𝘦 𝘯𝘰 𝘳𝘦𝘢𝘭 𝘱𝘳𝘰𝘥𝘶𝘤𝘵𝘪𝘰𝘯, 𝘴𝘵𝘰𝘱𝘱𝘪𝘯𝘨, 𝘥𝘦𝘧𝘪𝘭𝘦𝘮𝘦𝘯𝘵,

𝘰𝘳 𝘱𝘶𝘳𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦𝘴𝘦 𝘧𝘪𝘷𝘦 𝘢𝘨𝘨𝘳𝘦𝘨𝘢𝘵𝘦𝘴 𝘵𝘩𝘢𝘵 𝘢𝘳𝘦 𝘶𝘴𝘦𝘥 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺

𝘢𝘴 𝘫𝘶𝘴𝘵 𝘯𝘢𝘮𝘦𝘴 𝘢𝘯𝘥 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭 𝘵𝘦𝘳𝘮𝘴.”

“𝘚𝘰𝘮𝘦𝘰𝘯𝘦 𝘸𝘩𝘰 𝘩𝘢𝘴 𝘯𝘰 𝘱𝘳𝘰𝘥𝘶𝘤𝘵𝘪𝘰𝘯, 𝘯𝘰 𝘴𝘵𝘰𝘱𝘱𝘪𝘯𝘨, 𝘯𝘰 𝘥𝘦𝘧𝘪𝘭𝘦𝘮𝘦𝘯𝘵,

𝘢𝘯𝘥 𝘯𝘰 𝘱𝘶𝘳𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯 𝘥𝘰𝘦𝘴 𝘯𝘰𝘵 𝘳𝘦𝘢𝘭𝘭𝘺 𝘵𝘳𝘢𝘪𝘯 𝘪𝘯 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮,

𝘢𝘯𝘥 𝘥𝘰𝘦𝘴 𝘯𝘰𝘵 𝘳𝘦𝘢𝘭𝘭𝘺 𝘨𝘰 𝘧𝘰𝘳𝘵𝘩 𝘵𝘰 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴,

𝘶𝘱 𝘵𝘰 𝘰𝘳 𝘳𝘦𝘢𝘤𝘩 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴.”

[𝕋𝕣𝕒𝕚𝕟𝕚𝕟𝕘 𝕨𝕚𝕥𝕙𝕠𝕦𝕥 𝕥𝕣𝕒𝕚𝕟𝕚𝕟𝕘 - 𝕨𝕚𝕥𝕙𝕠𝕦𝕥 𝕒𝕡𝕡𝕣𝕖𝕙𝕖𝕟𝕕𝕚𝕟𝕘 𝕒𝕟𝕪𝕥𝕙𝕚𝕟𝕘:]

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"𝘞𝘩𝘦𝘯 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘵𝘳𝘢𝘪𝘯 𝘪𝘯 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘭𝘪𝘬𝘦 𝘵𝘩𝘢𝘵,

𝘣𝘺 𝘸𝘢𝘺 𝘰𝘧 𝘯𝘰𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨 (𝘢𝘯𝘥 𝘶𝘴𝘪𝘯𝘨 𝘰𝘵𝘩𝘦𝘳 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴),

𝘵𝘩𝘦𝘺 𝘨𝘰 𝘧𝘰𝘳𝘵𝘩 𝘵𝘰 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 𝘢𝘯𝘥 𝘳𝘦𝘢𝘤𝘩 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 [U2T]."

============================================================

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴, 𝘵𝘩𝘦𝘯, 𝘵𝘳𝘢𝘪𝘯𝘪𝘯𝘨 𝘪𝘯 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘭𝘪𝘬𝘦 𝘵𝘩𝘢𝘵,

𝘸𝘩𝘰 𝘸𝘢𝘯𝘵 𝘵𝘰 𝘨𝘰 𝘧𝘰𝘳𝘵𝘩 𝘵𝘰 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘢𝘴𝘱𝘦𝘤𝘵𝘴

(𝘪.𝘦. 𝘵𝘰 𝘴𝘱𝘰𝘯𝘵𝘢𝘯𝘦𝘰𝘶𝘴𝘭𝘺 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤𝘢𝘭𝘭𝘺 𝘯𝘰𝘯-𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘭𝘺 𝘨𝘰 𝘧𝘰𝘳𝘵𝘩 𝘵𝘰
𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘦 / 𝘳𝘦𝘢𝘭𝘪𝘴𝘦 / 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦

𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 [𝘜2𝘛]),

𝘀𝗵𝗼𝘂𝗹𝗱 𝘁𝗿𝗮𝗶𝗻 𝘧𝘰𝘳 𝘶𝘯𝘴𝘶𝘳𝘱𝘢𝘴𝘴𝘦𝘥, 𝘱𝘦𝘳𝘧𝘦𝘤𝘵, 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘢𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨

𝗮𝘀 𝗮𝗻 𝗶𝗹𝗹𝘂𝘀𝗼𝗿𝘆 𝗽𝗲𝗿𝘀𝗼𝗻 𝘄𝗼𝘂𝗹𝗱 𝘁𝗿𝗮𝗶𝗻.

𝘈𝘯𝘥 𝘸𝘩𝘺?

𝘉𝘦𝘤𝘢𝘶𝘴𝘦 𝘵𝘩𝘦𝘴𝘦 𝘧𝘪𝘷𝘦 𝘢𝘨𝘨𝘳𝘦𝘨𝘢𝘵𝘦𝘴 𝘢𝘳𝘦 𝘫𝘶𝘴𝘵 𝘸𝘩𝘢𝘵 𝘴𝘩𝘰𝘶𝘭𝘥 𝘣𝘦 𝘬𝘯𝘰𝘸𝘯 𝘵𝘰 𝘣𝘦 𝘢𝘯 𝘪𝘭𝘭𝘶𝘴𝘰𝘳𝘺 𝘱𝘦𝘳𝘴𝘰𝘯."
(𝘪.𝘦. 𝘉𝘦𝘤𝘢𝘶𝘴𝘦 𝘵𝘩𝘢𝘵 𝘪𝘴 𝘢𝘤𝘵𝘪𝘯𝘨 𝘪𝘯 𝘢𝘤𝘤𝘰𝘳𝘥 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺

𝘢𝘴 𝘪𝘵 𝘪𝘴 𝘩𝘦𝘳𝘦 & 𝘯𝘰𝘸, 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 [𝘜2𝘛].)

[ℙ𝕖𝕣𝕔𝕖𝕚𝕧𝕚𝕟𝕘 / 𝕦𝕟𝕕𝕖𝕣𝕤𝕥𝕒𝕟𝕕𝕚𝕟𝕘 / 𝕡𝕣𝕒𝕔𝕥𝕚𝕔𝕚𝕟𝕘 / 𝕥𝕖𝕒𝕔𝕙𝕚𝕟𝕘 / 𝕒𝕔𝕥𝕚𝕟𝕘... 𝕨𝕚𝕥𝕙 𝕤𝕜𝕚𝕝𝕝𝕗𝕦𝕝 𝕞𝕖𝕒𝕟𝕤 𝕝𝕚𝕜𝕖 '𝕟𝕠𝕥 𝕒𝕡𝕡𝕣𝕖𝕙𝕖𝕟𝕕𝕚𝕟𝕘 𝕒𝕟𝕪𝕥𝕙𝕚𝕟𝕘' 𝕚𝕟 𝕒𝕓𝕤𝕠𝕝𝕦𝕥𝕖 𝕥𝕖𝕣𝕞𝕤 [𝕋𝟚], 𝕛𝕦𝕤𝕥 𝕔𝕠𝕟𝕧𝕖𝕟𝕥𝕚𝕠𝕟𝕒𝕝𝕝𝕪 / 𝕣𝕖𝕝𝕒𝕥𝕚𝕧𝕖𝕝𝕪 / 𝕚𝕟𝕥𝕖𝕣-𝕤𝕦𝕓𝕛𝕖𝕔𝕥𝕚𝕧𝕖𝕝𝕪 [𝕋𝟙] [𝕌𝟚𝕋]:]

Subhūti asked, "Lord, what skillful means do bodhisattva great beings who have newly set out in the vehicle have not to tremble, feel frightened, or become terrified when hearing this exposition?"

.
[Example: Understanding impermanence without apprehending it as an absolute truth:]

"Here bodhisattva great beings practicing the perfection of wisdom
with attention connected with the 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 [𝙐2𝙏]
a̲n̲a̲l̲y̲t̲i̲c̲a̲l̲l̲y̲ ̲u̲n̲d̲e̲r̲s̲t̲a̲n̲d̲ ̲a̲b̲o̲u̲t̲ ̲f̲o̲r̲m̲ ̲i̲t̲s̲ ̲i̲m̲p̲e̲r̲m̲a̲n̲e̲n̲t̲ ̲a̲s̲p̲e̲c̲t̲ [T1],

𝙗𝙪𝙩 𝙙𝙤 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙 𝙞𝙩 [𝙏2] [𝙐2𝙏].

This is the 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 of bodhisattva great beings practicing the perfection of wisdom.”
– the same for the five aggregates, and for all dharmas involved in all practices/ teachings / activities;

– the same for all of their aspects: ex. the impermanent aspect, isolated aspect, suffering aspect, selfless aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, etc.

– the same for the six perfections, and for all other practices / teachings / activities.

[Example: Teaching impermanence without apprehending it as an absolute truth:]

“Bodhisattva great beings analytically come to that understanding it occurs to them,

'I will t̲e̲a̲c̲h̲ ̲a̲l̲l̲ ̲b̲e̲i̲n̲g̲s̲ ̲t̲h̲e̲ ̲d̲o̲c̲t̲r̲i̲n̲e̲ ̲t̲h̲a̲t̲ ̲"̲f̲o̲r̲m̲ ̲i̲s̲ ̲i̲m̲p̲e̲r̲m̲a̲n̲e̲n̲t̲"̲ [T1];

and moreover, I will 𝙙𝙤 𝙞𝙩 𝙗𝙮 𝙬𝙖𝙮 𝙤𝙛 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 [𝙏2] [𝙐2𝙏].

– the same for the five aggregates, and for all dharmas involved in all practices/ teachings/ activities;

– the same for the six perfections, and for all other practices / teachings / activities.

[Example: Paying attention to impermanence without apprehending it as an absolute truth:]

"Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom

with objects of attention not connected with śrāvakas and pratyekabuddhas

p̲a̲y̲ ̲a̲t̲t̲e̲n̲t̲i̲o̲n̲ ̲t̲o̲ ̲f̲o̲r̲m̲ ̲b̲e̲i̲n̲g̲ ̲'̲i̲m̲p̲e̲r̲m̲a̲n̲e̲n̲t̲ [T1],’
and moreover 𝙙𝙤 𝙞𝙩 𝙗𝙮 𝙬𝙖𝙮 𝙤𝙛 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 [𝙏2] [𝙐2𝙏].

– the same for the five aggregates, and for all dharmas involved in all practices/ teachings/ activities;

– the same for the six perfections, and for all other practices / teachings / activities.

[Example: Understanding impermanence without apprehending it as an absolute truth:]

"Furthermore, Subhūti, bodhisattva great beings

with objects of attention connected with the 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 [𝙐2𝙏]

practicing the perfection of wisdom
a̲n̲a̲l̲y̲t̲i̲c̲a̲l̲l̲y̲ ̲u̲n̲d̲e̲r̲s̲t̲a̲n̲d̲ ̲t̲h̲a̲t̲ ̲f̲o̲r̲m̲ ̲i̲s̲ ̲'̲i̲m̲p̲e̲r̲m̲a̲n̲e̲n̲t̲ [T1],’

and moreover 𝙙𝙤 𝙞𝙩 𝙗𝙮 𝙬𝙖𝙮 𝙤𝙛 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 [𝙏2] [𝙐2𝙏].

– the same for the five aggregates, and for all dharmas involved in all practices/ teachings/ activities;

– the same for the six perfections, and for all other practices / teachings / activities.

[Example: Understanding various valid useful Buddhist ideas, concepts, views, methods, practices, goals … without apprehending any as absolute:]

"Furthermore, Bodhisattva great beings bodhisattva great beings practicing the perfection of wisdom

a̲n̲a̲l̲y̲t̲i̲c̲a̲l̲l̲y̲ ̲u̲n̲d̲e̲r̲s̲t̲a̲n̲d̲ ̲[̲T̲1̲]̲ ̲c̲o̲n̲c̲e̲p̲t̲s̲ ̲l̲i̲k̲e̲: the five aggregates, the twelve sense fields, the eighteen elements, the twelve links of dependent origination, the four noble truths, the four stages of awakening, the three vehicles, the two truths – ‘dependent origination [T1]’, ‘emptiness of inherent existence [T2]’ – and the Union of the Two Truths [U2T], the knowledge of all aspects, all Buddhist dharmas …
and moreover 𝙙𝙤 𝙞𝙩 𝙗𝙮 𝙬𝙖𝙮 𝙤𝙛 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 [𝙏2] [𝙐2𝙏].

[Example: Acting without apprehending anything:

𝙒𝙝𝙞𝙡𝙚 𝙖𝙘𝙩𝙞𝙣𝙜 𝙣𝙤𝙧𝙢𝙖𝙡𝙡𝙮 [T1], 𝙩𝙝𝙚𝙮 𝙙𝙤 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙 𝙖𝙣𝙮 𝙙𝙝𝙖𝙧𝙢𝙖 / 𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚 / 𝙘𝙤𝙣𝙘𝙚𝙥𝙩 / 𝙫𝙞𝙚𝙬 / 𝙨𝙪𝙗𝙟𝙚𝙘𝙩 / 𝙤𝙗𝙟𝙚𝙘𝙩 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙤𝙣 / 𝙖𝙘𝙩𝙞𝙤𝙣 / 𝙘𝙖𝙪𝙨𝙚 / 𝙢𝙚𝙩𝙝𝙤𝙙 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 / 𝙖𝙘𝙩𝙞𝙫𝙞𝙩𝙮 / 𝙥𝙧𝙤𝙙𝙪𝙘𝙩𝙞𝙤𝙣 / 𝙢𝙞𝙡𝙚𝙨𝙩𝙤𝙣𝙚 / 𝙚𝙛𝙛𝙚𝙘𝙩 / 𝙜𝙤𝙖𝙡, 𝙙𝙤 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙 𝙖𝙣𝙮 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨, 𝙙𝙤 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙 𝙖𝙣𝙮 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 [𝙏2] [𝙐2𝙏].

“Those are the skillful means of bodhisattva great beings who are practicing the perfection of wisdom,

and when they are fully endowed with those skillful means

they will not tremble, feel frightened, or become terrified when they hear this exposition."

===================================

[𝔽𝕝𝕒𝕨𝕖𝕕 𝕡𝕣𝕒𝕔𝕥𝕚𝕔𝕖𝕤: 𝕤𝕥𝕚𝕝𝕝 𝕡𝕣𝕠𝕛𝕖𝕔𝕥𝕚𝕟𝕘 / 𝕣𝕖𝕚𝕗𝕪𝕚𝕟𝕘 / 𝕘𝕣𝕒𝕤𝕡𝕚𝕟𝕘 𝕤𝕠𝕞𝕖 𝕤𝕦𝕓𝕥𝕝𝕖 𝕒𝕓𝕤𝕠𝕝𝕦𝕥𝕖𝕤]

‘𝙃𝙖𝙧𝙙𝙝𝙚𝙖𝙙𝙚𝙙𝙣𝙚𝙨𝙨’ 𝙞𝙨 𝙬𝙝𝙚𝙣 𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙩𝙝𝙚 𝙨𝙞𝙭 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣𝙨… 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨, and apprehend something, settle down on, stand upon, and form the notion that dharmas – ex. the five aggregates – are 'suffering, selfless, unpleasant, and calm, empty, signless, and wishless'; they form stubborn dualistic absolute opinions about specific dharmas – ex. some should be accepted / cultivated, some should be rejected / abandoned, some should be changed / improved / purified, etc.
Ex. Some students grasp at mere-emptiness / non-existence / nothingness, or at a cosmic oneness, or at a mind-only view, or at the two truths together as different and in opposition, or at the two truths as identical and one, or at some Ultimate Reality.

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[ℕ𝕠𝕥𝕖𝕤 𝕒𝕓𝕠𝕦𝕥 𝕥𝕙𝕖 𝕜𝕟𝕠𝕨𝕝𝕖𝕕𝕘𝕖 𝕠𝕗 𝕒𝕝𝕝 𝕒𝕤𝕡𝕖𝕔𝕥𝕤:]

“𝙆𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 (𝙤𝙧 𝙤𝙢𝙣𝙞𝙨𝙘𝙞𝙚𝙣𝙘𝙚) 𝙞𝙨 𝙙𝙚𝙛𝙞𝙣𝙚𝙙 𝙖𝙨 𝙠𝙣𝙤𝙬𝙞𝙣𝙜 𝙙𝙞𝙧𝙚𝙘𝙩𝙡𝙮, 𝙖𝙣𝙙 𝙞𝙣 𝙖 𝙨𝙞𝙣𝙜𝙡𝙚 𝙞𝙣𝙨𝙩𝙖𝙣𝙩, 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨, 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙚𝙭𝙘𝙚𝙥𝙩𝙞𝙤𝙣, 𝙤𝙛 𝙩𝙝𝙞𝙣𝙜𝙨 𝙞𝙣 𝙩𝙝𝙚𝙞𝙧 𝙧𝙚𝙖𝙡 𝙣𝙖𝙩𝙪𝙧𝙚 [T2] 𝙖𝙣𝙙 𝙞𝙣 𝙖𝙡𝙡 𝙩𝙝𝙚𝙞𝙧 𝙢𝙪𝙡𝙩𝙞𝙥𝙡𝙞𝙘𝙞𝙩𝙮 [T1] [U2T].” – From Rigpawiki
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(𝘪.𝘦. 𝘐𝘵 𝘪𝘴 𝘱𝘦𝘳𝘴𝘰𝘯𝘢𝘭𝘭𝘺 𝘴𝘱𝘰𝘯𝘵𝘢𝘯𝘦𝘰𝘶𝘴𝘭𝘺 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤𝘢𝘭𝘭𝘺 𝘯𝘰𝘯-𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘭𝘺 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘪𝘯𝘨 / 𝘳𝘦𝘢𝘭𝘪𝘴𝘪𝘯𝘨 / 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘢𝘭𝘭-𝘱𝘦𝘳𝘷𝘢𝘥𝘪𝘯𝘨 𝘵𝘪𝘮𝘦𝘭𝘦𝘴𝘴 𝘶𝘯𝘣𝘰𝘳𝘯 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘱𝘳𝘪𝘴𝘵𝘪𝘯𝘦 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 & 𝙙𝙮𝙣𝙖𝙢𝙞𝙘 𝙤𝙛 𝙍𝙚𝙖𝙡𝙞𝙩𝙮 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙝𝙚𝙧𝙚 & 𝙣𝙤𝙬, 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘉𝘶𝘥𝘥𝘩𝘢-𝘯𝘢𝘵𝘶𝘳𝘦 / 𝘎𝘦𝘯𝘶𝘪𝘯𝘦-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 / 𝘋𝘩𝘢𝘳𝘮𝘢𝘵𝘢 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 [𝘜2𝘛 / 𝘜2𝘛-3𝘚 / 𝘜2𝘛-𝘰𝘱𝘱 / 𝘜2𝘛-𝘎𝘔]. — 𝘛𝘩𝘦 𝘪𝘮𝘱𝘰𝘳𝘵𝘢𝘯𝘵 𝘱𝘰𝘪𝘯𝘵 𝘪𝘴 𝘵𝘩𝘢𝘵 𝘪𝘵 𝘪𝘴 (1) 𝘯𝘰𝘵 𝘫𝘶𝘴𝘵 𝘬𝘯𝘰𝘸𝘪𝘯𝘨 𝘢𝘭𝘭 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦 𝘥𝘩𝘢𝘳𝘮𝘢𝘴, (2) 𝘯𝘰𝘵 𝘫𝘶𝘴𝘵 𝘬𝘯𝘰𝘸𝘪𝘯𝘨 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴, (3) 𝘯𝘰𝘵 𝘫𝘶𝘴𝘵 𝘬𝘯𝘰𝘸𝘪𝘯𝘨 𝘵𝘩𝘰𝘴𝘦 𝘵𝘸𝘰 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 / 𝘵𝘳𝘶𝘵𝘩𝘴 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, (4) 𝘯𝘰𝘵 𝘫𝘶𝘴𝘵 𝘬𝘯𝘰𝘸𝘪𝘯𝘨 𝘵𝘩𝘦𝘪𝘳 𝘰𝘯𝘦𝘯𝘦𝘴𝘴, (5) 𝘣𝘶𝘵 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘬𝘯𝘰𝘸𝘪𝘯𝘨 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘪𝘭𝘪𝘵𝘺 / 𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 / 𝘩𝘢𝘳𝘮𝘰𝘯𝘺 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 -- 𝘸𝘩𝘦𝘳𝘦 𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 / 𝘮𝘶𝘭𝘵𝘪𝘱𝘭𝘦 / 𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭 / 𝘶𝘯𝘪𝘵𝘦𝘥 / 𝘰𝘯𝘦 / 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳.)

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(𝘪.𝘦. 𝙆𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 (𝙤𝙧 𝙤𝙢𝙣𝙞𝙨𝙘𝙞𝙚𝙣𝙘𝙚): 𝘒𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘷𝘢𝘭𝘪𝘥 𝘶𝘴𝘦𝘧𝘶𝘭 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 (𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵) 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘴 / 𝘪𝘥𝘦𝘢𝘴 / 𝘵𝘳𝘶𝘵𝘩𝘴 / 𝘷𝘪𝘦𝘸𝘴 / 𝘮𝘦𝘵𝘩𝘰𝘥𝘴 / 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘦𝘴 / 𝘨𝘰𝘢𝘭𝘴 / 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴 / 𝘢𝘯𝘵𝘪𝘥𝘰𝘵𝘦𝘴 [𝘛1], 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 <==> 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦𝘪𝘳 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2], 𝘢𝘴 𝘢 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙝𝙚 𝙏𝙬𝙤 𝙏𝙧𝙪𝙩𝙝𝙨 [𝘜2𝘛 / 𝘜2𝘛-3𝘚 / 𝘜2𝘛-𝘰𝘱𝘱 / 𝘜2𝘛-2𝘛]. 𝘛𝘩𝘶𝘴 𝘣𝘦𝘪𝘯𝘨 𝘢𝘣𝘭𝘦 𝘵𝘰 𝘶𝘴𝘦 𝘵𝘩𝘰𝘴𝘦 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺, 𝘣𝘶𝘵 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘯𝘺 𝘢𝘵𝘵𝘢𝘤𝘩𝘮𝘦𝘯𝘵 / 𝘧𝘪𝘹𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦𝘴; 𝘵𝘩𝘶𝘴 𝘯𝘰𝘵 𝘴𝘭𝘢𝘷𝘦𝘴 𝘵𝘰 𝘵𝘩𝘦𝘮. 𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢𝘴 𝘸𝘢𝘯𝘵𝘴 𝘵𝘰 𝘬𝘯𝘰𝘸 𝘢𝘭𝘭 𝘰𝘧 𝘵𝘩𝘰𝘴𝘦 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘵𝘩𝘦𝘺 𝘸𝘢𝘯𝘵 𝘵𝘰 𝘣𝘦 𝘢𝘣𝘭𝘦 𝘵𝘰 𝘩𝘦𝘭𝘱 𝘢𝘭𝘭 𝘴𝘦𝘯𝘵𝘪𝘦𝘯𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘥𝘪𝘴𝘤𝘳𝘪𝘮𝘪𝘯𝘢𝘵𝘪𝘰𝘯.)

G.1729: “𝙏𝙝𝙚 𝙩𝙝𝙧𝙚𝙚 𝙩𝙮𝙥𝙚𝙨 𝙤𝙛 𝙤𝙢𝙣𝙞𝙨𝙘𝙞𝙚𝙣𝙘𝙚, 𝘢𝘴 𝘥𝘦𝘴𝘤𝘳𝘪𝘣𝘦𝘥 𝘪𝘯 𝘵𝘩𝘪𝘴 𝘵𝘦𝘹𝘵, 𝘢𝘳𝘦 𝘵𝘩𝘦 𝘢𝘭𝘭-𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 ś𝘳ā𝘷𝘢𝘬𝘢𝘴 𝘢𝘯𝘥 𝘱𝘳𝘢𝘵𝘺𝘦𝘬𝘢𝘣𝘶𝘥𝘥𝘩𝘢𝘴; 𝘵𝘩𝘦 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘱𝘢𝘵𝘩 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 𝘰𝘧 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴; 𝘢𝘯𝘥 𝘵𝘩𝘦 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 𝘸𝘩𝘪𝘤𝘩 𝘱𝘦𝘳𝘵𝘢𝘪𝘯 𝘵𝘰 𝘵𝘩𝘦 𝘵𝘢𝘵𝘩ā𝘨𝘢𝘵𝘢𝘴.” – see 63.174

Chapter 63: “𝘞𝘩𝘦𝘯 𝘵𝘩𝘦 𝘧𝘪𝘷𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯𝘴 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦𝘥 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮, 𝘵𝘩𝘦𝘺 𝘨𝘦𝘵 𝘵𝘩𝘦 𝘯𝘢𝘮𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯. 𝘞𝘦𝘳𝘦 𝘵𝘩𝘦 𝘧𝘪𝘷𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯𝘴 𝘵𝘰 𝘣𝘦𝘤𝘰𝘮𝘦 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦𝘥 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮, 𝘵𝘩𝘦𝘺 𝘸𝘰𝘶𝘭𝘥 𝘯𝘰𝘵 𝘨𝘦𝘵 𝘵𝘩𝘦 𝘯𝘢𝘮𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯.” …
“𝘞𝘩𝘦𝘯 𝘵𝘩𝘦 𝘧𝘪𝘷𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯𝘴 [𝘛1] 𝘢𝘳𝘦 𝘢𝘴𝘴𝘪𝘴𝘵𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 [𝘛2] [𝘜2𝘛],

𝘵𝘩𝘦𝘺 𝘱𝘳𝘰𝘤𝘦𝘦𝘥 𝘪𝘯 𝘩𝘢𝘳𝘮𝘰𝘯𝘺 𝘴𝘱𝘦𝘤𝘪𝘧𝘪𝘤𝘢𝘭𝘭𝘺 𝘵𝘰 𝘵𝘩𝘦 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨.”

Chapter 51: “𝘛𝘩𝘦 𝘥𝘦𝘦𝘱, 𝘥𝘦𝘦𝘱 𝘱𝘭𝘢𝘤𝘦𝘴 𝘴𝘵𝘢𝘯𝘥𝘪𝘯𝘨 𝘪𝘯 𝘸𝘩𝘪𝘤𝘩 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘴𝘪𝘹 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯𝘴 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘵𝘩𝘦 𝘧𝘰𝘶𝘳 𝘢𝘱𝘱𝘭𝘪𝘤𝘢𝘵𝘪𝘰𝘯𝘴 𝘰𝘧 𝘮𝘪𝘯𝘥𝘧𝘶𝘭𝘯𝘦𝘴𝘴, 𝘶𝘱 𝘵𝘰 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘵𝘩𝘦 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨: 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴, 𝘵𝘩𝘦 𝘴𝘪𝘨𝘯𝘭𝘦𝘴𝘴, 𝘵𝘩𝘦 𝘸𝘪𝘴𝘩𝘭𝘦𝘴𝘴, 𝘵𝘩𝘦 𝘢𝘣𝘴𝘦𝘯𝘤𝘦 𝘰𝘧 𝘰𝘤𝘤𝘢𝘴𝘪𝘰𝘯𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨, 𝘯𝘰𝘯𝘱𝘳𝘰𝘥𝘶𝘤𝘵𝘪𝘰𝘯, 𝘧𝘳𝘦𝘦𝘥𝘰𝘮 𝘧𝘳𝘰𝘮 𝘨𝘳𝘦𝘦𝘥, 𝘤𝘦𝘴𝘴𝘢𝘵𝘪𝘰𝘯, 𝘯𝘪𝘳𝘷āṇ𝘢, 𝘱𝘦𝘢𝘤𝘦, 𝘴𝘶𝘤𝘩𝘯𝘦𝘴𝘴, 𝘵𝘩𝘦 𝘷𝘦𝘳𝘺 𝘭𝘪𝘮𝘪𝘵 𝘰𝘧 𝘳𝘦𝘢𝘭𝘪𝘵𝘺, 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘥𝘩𝘢𝘳𝘮𝘢-𝘤𝘰𝘯𝘴𝘵𝘪𝘵𝘶𝘦𝘯𝘵.

𝘛𝘩𝘢𝘵‍ — 𝘯𝘢𝘮𝘦𝘭𝘺 '𝘥𝘦𝘦𝘱, 𝘥𝘦𝘦𝘱'‍ — 𝘪𝘴 𝘢 𝘵𝘦𝘳𝘮 𝘧𝘰𝘳 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴; 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘢𝘳𝘦 𝘥𝘦𝘦𝘱 𝘵𝘩𝘢𝘵 𝘸𝘢𝘺.”

Chapter 43: "𝘛𝘩𝘦 𝘮𝘢𝘳𝘬 𝘰𝘧 𝘵𝘩𝘦 𝙠𝙣𝙤𝙬𝙡𝙚𝙙𝙜𝙚 𝙤𝙛 𝙖 𝙠𝙣𝙤𝙬𝙚𝙧 𝙤𝙛 𝙖𝙡𝙡 𝙖𝙨𝙥𝙚𝙘𝙩𝙨 𝘪𝘴 𝘥𝘪𝘳𝘦𝘤𝘵 𝘱𝘦𝘳𝘤𝘦𝘱𝘵𝘪𝘰𝘯, 𝘣𝘶𝘵 𝘢 𝘵𝘢𝘵𝘩ā𝘨𝘢𝘵𝘢 𝘩𝘢𝘴 𝘧𝘶𝘭𝘭𝘺 𝘢𝘸𝘢𝘬𝘦𝘯𝘦𝘥 𝘦𝘷𝘦𝘯 𝘵𝘰 𝘵𝘩𝘢𝘵 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘦 𝘢𝘣𝘴𝘦𝘯𝘤𝘦 𝘰𝘧 𝘢 𝘮𝘢𝘳𝘬."

===================================

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-10_14.html

Chapter 11 ∘- Groundless

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟭𝟭 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗚𝗿𝗼𝘂𝗻𝗱𝗹𝗲𝘀𝘀: 𝗧𝗵𝗲 𝗯𝗮𝘀𝗶𝘀 𝗶𝗻 𝗿𝗲𝗮𝗹𝗶𝘁𝘆 𝗳𝗼𝗿 𝗯𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮 𝗶𝘀 𝗮𝗻 𝗮𝗯𝘀𝗲𝗻𝗰𝗲 𝗼𝗳 𝗮 𝗯𝗮𝘀𝗶𝘀 𝗶𝗻 𝗿𝗲𝗮𝗹𝗶𝘁𝘆.

𝗧𝗵𝗲 𝗼𝗻𝗹𝘆 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 𝗶𝘀 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲𝗿𝗲 𝗶𝘀/𝗮𝗿𝗲 𝗻𝗼 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲(𝘀) 𝘁𝗼 𝗯𝗮𝘀𝗲 𝗲𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗲𝗹𝘀𝗲 𝗼𝗻 𝗶𝘁/𝘁𝗵𝗲𝗺 -- 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗲𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗶𝘀 𝗲𝗺𝗽𝘁𝘆 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 ... [𝗨𝟮𝗧].

𝗦𝗼, 𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮𝘀 𝗮𝗰𝘁 / 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗲 / 𝘁𝗲𝗮𝗰𝗵 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗳𝗮𝗹𝗹𝗶𝗻𝗴 𝗳𝗼𝗿 𝗮𝗻𝘆 𝗯𝗮𝘀𝗶𝘀 / 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 / 𝗲𝘅𝘁𝗿𝗲𝗺𝗲 𝗼𝗿 𝗺𝗶𝗱𝗱𝗹𝗲.

Résumé / analysis of this chapter:

[𝕋𝕙𝕖𝕣𝕖 𝕚𝕤 𝕟𝕠 𝕓𝕒𝕤𝕚𝕤 𝕠𝕗 ℝ𝕖𝕒𝕝𝕚𝕥𝕪 𝕚𝕟 𝕒𝕓𝕤𝕠𝕝𝕦𝕥𝕖 𝕥𝕖𝕣𝕞𝕤 [𝕋𝟚],
𝕛𝕦𝕤𝕥 𝕔𝕠𝕟𝕧𝕖𝕟𝕥𝕚𝕠𝕟𝕒𝕝𝕝𝕪 / 𝕣𝕖𝕝𝕒𝕥𝕚𝕧𝕖𝕝𝕪 / 𝕚𝕟𝕥𝕖𝕣-𝕤𝕦𝕓𝕛𝕖𝕔𝕥𝕚𝕧𝕖𝕝𝕪 [𝕋𝟙] [𝕌𝟚𝕋].]
.

"𝘞𝘩𝘢𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘣𝘢𝘴𝘪𝘴 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺?
𝙏𝙝𝙚 𝙗𝙖𝙨𝙞𝙨 𝙞𝙣 𝙧𝙚𝙖𝙡𝙞𝙩𝙮 𝙛𝙤𝙧 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙞𝙨 𝙖𝙣 𝙖𝙗𝙨𝙚𝙣𝙘𝙚 𝙤𝙛 𝙖 𝙗𝙖𝙨𝙞𝙨 𝙞𝙣 𝙧𝙚𝙖𝙡𝙞𝙩𝙮."
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(𝘪.𝘦. 𝘛𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 𝘣𝘢𝘴𝘪𝘴 𝘧𝘰𝘳 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴 [𝘛2],
𝘫𝘶𝘴𝘵 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 / 𝘪𝘯𝘵𝘦𝘳-𝘴𝘶𝘣𝘫𝘦𝘤𝘵𝘪𝘷𝘦𝘭𝘺 [𝘛1] [𝘜2𝘛].
-

𝘛𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 𝘪𝘯𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 / 𝘶𝘯𝘪𝘷𝘦𝘳𝘴𝘢𝘭 / 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 / 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘪𝘯𝘨 𝘣𝘢𝘴𝘪𝘴
– 𝘱𝘩𝘺𝘴𝘪𝘤𝘢𝘭, 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭, 𝘮𝘦𝘯𝘵𝘢𝘭 – 𝘵𝘰 𝘤𝘰𝘮𝘱𝘰𝘴𝘦 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨,

𝘵𝘰 𝘥𝘦𝘴𝘤𝘳𝘪𝘣𝘦 / 𝘦𝘹𝘱𝘭𝘢𝘪𝘯 𝘵𝘩𝘪𝘯𝘨𝘴, 𝘵𝘰 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵𝘪𝘢𝘵𝘦 / 𝘥𝘪𝘴𝘤𝘳𝘪𝘮𝘪𝘯𝘢𝘵𝘦 & 𝘫𝘶𝘥𝘨𝘦,

𝘵𝘰 𝘱𝘳𝘦𝘧𝘦𝘳 𝘵𝘩𝘪𝘴 𝘰𝘷𝘦𝘳 𝘵𝘩𝘢𝘵, 𝘵𝘰 𝘱𝘳𝘦𝘧𝘦𝘳 𝘴𝘵𝘪𝘭𝘭𝘯𝘦𝘴𝘴 𝘰𝘷𝘦𝘳 𝘮𝘰𝘷𝘦𝘮𝘦𝘯𝘵, 𝘵𝘰 𝘣𝘶𝘪𝘭𝘥 𝘰𝘯,

𝘵𝘰 𝘤𝘩𝘰𝘰𝘴𝘦 𝘢 𝘱𝘢𝘵𝘩 𝘰𝘳 𝘢𝘯𝘰𝘵𝘩𝘦𝘳, 𝘵𝘰 𝘢𝘤𝘤𝘦𝘱𝘵 𝘵𝘩𝘪𝘴 𝘸𝘩𝘪𝘭𝘦 𝘳𝘦𝘫𝘦𝘤𝘵𝘪𝘯𝘨 𝘵𝘩𝘢𝘵,

𝘵𝘰 𝘢𝘧𝘧𝘪𝘳𝘮 𝘵𝘩𝘪𝘴 𝘸𝘩𝘪𝘭𝘦 𝘯𝘦𝘨𝘢𝘵𝘪𝘯𝘨 𝘵𝘩𝘢𝘵, 𝘵𝘰 𝘴𝘦𝘦𝘬 𝘵𝘩𝘪𝘴 𝘸𝘩𝘪𝘭𝘦 𝘢𝘣𝘢𝘯𝘥𝘰𝘯𝘪𝘯𝘨 𝘵𝘩𝘢𝘵,

𝘵𝘰 𝘢𝘥𝘥 𝘵𝘩𝘪𝘴 𝘸𝘩𝘪𝘭𝘦 𝘴𝘶𝘣𝘵𝘳𝘢𝘤𝘵𝘪𝘯𝘨 𝘵𝘩𝘢𝘵, 𝘵𝘰 𝘥𝘰 𝘵𝘩𝘪𝘴 𝘸𝘩𝘪𝘭𝘦 𝘯𝘰𝘵-𝘥𝘰𝘪𝘯𝘨 𝘵𝘩𝘢𝘵,

𝘵𝘰 𝘢𝘤𝘵 𝘵𝘩𝘪𝘴 𝘸𝘢𝘺 𝘰𝘳 𝘵𝘩𝘢𝘵 𝘸𝘢𝘺, 𝘵𝘰 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘦 𝘵𝘩𝘪𝘴 𝘸𝘢𝘺 𝘰𝘳 𝘵𝘩𝘢𝘵 𝘸𝘢𝘺,

𝘵𝘰 𝘵𝘩𝘪𝘯𝘬 𝘰𝘳 𝘯𝘰𝘵-𝘵𝘩𝘪𝘯𝘬, 𝘵𝘰 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘴𝘦 𝘰𝘳 𝘯𝘰𝘵-𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘴𝘦, 𝘦𝘵𝘤.

𝘛𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 𝘪𝘯𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 / 𝘶𝘯𝘪𝘷𝘦𝘳𝘴𝘢𝘭 / 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 / 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘪𝘯𝘨 𝘬𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦,

𝘸𝘰𝘳𝘥𝘴, 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘴, 𝘷𝘪𝘦𝘸𝘴, 𝘵𝘩𝘦𝘰𝘳𝘪𝘦𝘴, 𝘮𝘦𝘵𝘩𝘰𝘥𝘴, 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘦𝘴, 𝘮𝘪𝘭𝘦𝘴𝘵𝘰𝘯𝘦𝘴, 𝘨𝘰𝘢𝘭𝘴.
𝙍𝙚𝙖𝙡𝙞𝙩𝙮 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙞𝙨 '𝙜𝙧𝙤𝙪𝙣𝙙𝙡𝙚𝙨𝙨', 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙣𝙮 '𝙪𝙣𝙞𝙫𝙚𝙧𝙨𝙖𝙡𝙨 / 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚𝙨 / 𝙘𝙚𝙧𝙩𝙖𝙞𝙣𝙩𝙞𝙚𝙨'.)

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𝘌𝘹. "𝘐𝘵 𝘪𝘴 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘣𝘰𝘥𝘩𝘪 𝘢𝘯𝘥 𝘴𝘢𝘵𝘵𝘷𝘢 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘱𝘳𝘰𝘥𝘶𝘤𝘦𝘥.
𝘈𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨 𝘢𝘯𝘥 𝘢 𝘣𝘦𝘪𝘯𝘨 [𝘛1]
𝘥𝘰 𝘯𝘰𝘵 𝘩𝘢𝘷𝘦 𝘢𝘯 [𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵] 𝘢𝘳𝘪𝘴𝘪𝘯𝘨 𝘰𝘳 𝘢𝘯 [𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵] 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2] [𝘜2𝘛].
𝙩𝙝𝙚𝙮 𝙘𝙖𝙣𝙣𝙤𝙩 𝙗𝙚 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙚𝙙."

(𝘪.𝘦. 𝘈𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘩𝘢𝘷𝘦 𝘯𝘰 𝘳𝘦𝘢𝘭 𝘵𝘩𝘳𝘦𝘦 𝘴𝘵𝘢𝘨𝘦𝘴 𝘰𝘧 𝘣𝘦𝘤𝘰𝘮𝘪𝘯𝘨 --
(1) 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 / 𝘱𝘳𝘰𝘥𝘶𝘤𝘵𝘪𝘰𝘯 / 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 / 𝘣𝘦𝘨𝘪𝘯𝘯𝘪𝘯𝘨
/ 𝘤𝘰𝘮𝘪𝘯𝘨 / 𝘱𝘳𝘪𝘰𝘳 𝘭𝘪𝘮𝘪𝘵 / 𝘣𝘦𝘧𝘰𝘳𝘦 / 𝘱𝘢𝘴𝘵,
(2) 𝘥𝘶𝘳𝘢𝘵𝘪𝘰𝘯 / 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 / 𝘤𝘩𝘢𝘯𝘨𝘦 / 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭𝘪𝘵𝘺 / 𝘥𝘦𝘧𝘪𝘭𝘦𝘮𝘦𝘯𝘵 / 𝘱𝘶𝘳𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯
/ 𝘮𝘪𝘥𝘥𝘭𝘦 / 𝘭𝘢𝘴𝘵𝘪𝘯𝘨 / 𝘱𝘳𝘦𝘴𝘦𝘯𝘵 𝘭𝘪𝘮𝘪𝘵 / 𝘥𝘶𝘳𝘪𝘯𝘨 / 𝘱𝘳𝘦𝘴𝘦𝘯𝘵,
(3) 𝘤𝘦𝘴𝘴𝘢𝘵𝘪𝘰𝘯 / 𝘴𝘵𝘰𝘱𝘱𝘪𝘯𝘨 / 𝘦𝘯𝘥𝘪𝘯𝘨 / 𝘨𝘰𝘪𝘯𝘨 / 𝘭𝘢𝘵𝘦𝘳 𝘭𝘪𝘮𝘪𝘵 / 𝘢𝘧𝘵𝘦𝘳 / 𝘧𝘶𝘵𝘶𝘳𝘦 -- [𝘛2],
𝘫𝘶𝘴𝘵 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 / 𝘪𝘯𝘵𝘦𝘳𝘴𝘶𝘣𝘫𝘦𝘤𝘵𝘪𝘷𝘦𝘭𝘺 [𝘛1] [𝘜2𝘛].
𝘛𝘩𝘦𝘺 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳.

𝙎𝙤 𝙩𝙝𝙚𝙮 𝙘𝙖𝙣𝙣𝙤𝙩 𝙗𝙚 𝙛𝙤𝙪𝙣𝙙 / 𝙥𝙚𝙧𝙘𝙚𝙞𝙫𝙚𝙙 / 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙚𝙙 𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴 [𝘛2],
𝘫𝘶𝘴𝘵 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 / 𝘪𝘯𝘵𝘦𝘳𝘴𝘶𝘣𝘫𝘦𝘤𝘵𝘪𝘷𝘦𝘭𝘺 [𝘛1] [𝘜2𝘛].)
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"𝘈𝘸𝘢𝘬𝘦𝘯𝘪𝘯𝘨 𝘩𝘢𝘴 𝘯𝘰 𝘣𝘢𝘴𝘪𝘴 𝘪𝘯 𝘳𝘦𝘢𝘭𝘪𝘵𝘺
𝘢𝘯𝘥 𝘢 𝘣𝘦𝘪𝘯𝘨 𝘩𝘢𝘴 𝘯𝘰 𝘣𝘢𝘴𝘪𝘴 𝘪𝘯 𝘳𝘦𝘢𝘭𝘪𝘵𝘺,
𝙩𝙝𝙚𝙧𝙚𝙛𝙤𝙧𝙚 𝙖 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖'𝙨 𝙗𝙖𝙨𝙞𝙨 𝙞𝙣 𝙧𝙚𝙖𝙡𝙞𝙩𝙮 𝙞𝙨 𝙖𝙣 𝙖𝙗𝙨𝙚𝙣𝙘𝙚 𝙤𝙛 𝙖 𝙗𝙖𝙨𝙞𝙨 𝙞𝙣 𝙧𝙚𝙖𝙡𝙞𝙩𝙮."

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[𝔼𝕩𝕒𝕞𝕡𝕝𝕖𝕤 𝕠𝕗 𝕟𝕠 𝕓𝕒𝕤𝕚𝕤 𝕗𝕠𝕣 𝕒𝕝𝕝 𝕕𝕙𝕒𝕣𝕞𝕒𝕤:]

All dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
And an illusion (physical, conceptual, mental) … has no need for an absolute Ground / Basis / Source / basic irreducible elements / first cause / universal principle / creator … So it is the same for all dharmas, for our Reality.

.
𝙄𝙣 𝙖𝙣 𝙞𝙡𝙡𝙪𝙨𝙞𝙤𝙣 / reflection / mirage / dream / echo / magical trick …
a̲ ̲b̲a̲s̲i̲s̲ ̲d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ ̲ ̲[̲i̲n̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲t̲e̲r̲m̲s̲]̲,
just conventionally / relatively / inter-subjectively.

==> Similarly, the basis in reality for a bodhisattva also does not [inherently] exist and cannot be apprehended [in absolute terms] [T2], but just conventionally / relatively / inter-subjectively [T1] [U2T].

𝙄𝙣 𝙨𝙪𝙘𝙝𝙣𝙚𝙨𝙨 / unmistaken suchness / unaltered suchness / the true nature of dharmas / the dharma-constituent / the establishment of dharmas / the certification of dharmas / the very limit of reality
a̲ ̲b̲a̲s̲i̲s̲ ̲d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ ̲ ̲[̲i̲n̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲t̲e̲r̲m̲s̲]̲,
just conventionally / relatively / inter-subjectively.

𝙄𝙣 𝙖𝙣 𝙞𝙡𝙡𝙪𝙨𝙤𝙧𝙮 𝙥𝙚𝙧𝙨𝙤𝙣 𝙖 𝙗𝙖𝙨𝙞𝙨 𝙛𝙤𝙧 𝙩𝙝𝙚 𝙛𝙞𝙫𝙚 𝙖𝙜𝙜𝙧𝙚𝙜𝙖𝙩𝙚𝙨 / 𝙩𝙝𝙚 𝙩𝙬𝙚𝙡𝙫𝙚 𝙨𝙚𝙣𝙨𝙚 𝙛𝙞𝙚𝙡𝙙𝙨 / 𝙩𝙝𝙚 𝙚𝙞𝙜𝙝𝙩𝙚𝙚𝙣 𝙚𝙡𝙚𝙢𝙚𝙣𝙩𝙨 …
d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ ̲ ̲[̲i̲n̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲t̲e̲r̲m̲s̲]̲,
just conventionally / relatively / inter-subjectively.

==> Similarly, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not [inherently] exist and cannot be apprehended [in absolute terms] [T2], but just conventionally / relatively / inter-subjectively [T1] [U2T].

𝘼 𝙗𝙖𝙨𝙞𝙨 𝙞𝙣 𝙧𝙚𝙖𝙡𝙞𝙩𝙮 𝙛𝙤𝙧 𝙖𝙣 𝙞𝙡𝙡𝙪𝙨𝙤𝙧𝙮 𝙥𝙚𝙧𝙨𝙤𝙣 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙞𝙣𝙜 the eighteen emptinesses / the applications of mindfulness / up to the eightfold noble path / and up to the ten powers of a tathāgata / the four fearlessnesses / the eighteen distinct attributes of a buddha ...
d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ ̲ ̲[̲i̲n̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲t̲e̲r̲m̲s̲]̲,
just conventionally / relatively / inter-subjectively.

𝘼 𝙗𝙖𝙨𝙞𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙛𝙞𝙫𝙚 𝙖𝙜𝙜𝙧𝙚𝙜𝙖𝙩𝙚𝙨 / 𝙩𝙝𝙚 𝙩𝙬𝙚𝙡𝙫𝙚 𝙨𝙚𝙣𝙨𝙚 𝙛𝙞𝙚𝙡𝙙𝙨 / 𝙩𝙝𝙚 𝙚𝙞𝙜𝙝𝙩𝙚𝙚𝙣 𝙚𝙡𝙚𝙢𝙚𝙣𝙩𝙨 𝙤𝙛 𝙖 𝙩𝙖𝙩𝙝ā𝙜𝙖𝙩𝙖, worthy one, perfectly complete buddha
d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ ̲ ̲[̲i̲n̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲t̲e̲r̲m̲s̲]̲,
just conventionally / relatively / inter-subjectively.

𝙄𝙣 𝙩𝙝𝙚 𝙖𝙗𝙨𝙚𝙣𝙘𝙚 𝙤𝙛 𝙥𝙧𝙤𝙙𝙪𝙘𝙩𝙞𝙤𝙣 / 𝙨𝙩𝙤𝙥𝙥𝙞𝙣𝙜 / 𝙤𝙘𝙘𝙖𝙨𝙞𝙤𝙣𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 / 𝙖𝙥𝙥𝙚𝙖𝙧𝙞𝙣𝙜 / 𝙗𝙚𝙞𝙣𝙜 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙚𝙙, / 𝙙𝙚𝙛𝙞𝙡𝙚𝙢𝙚𝙣𝙩 / 𝙥𝙪𝙧𝙞𝙛𝙞𝙘𝙖𝙩𝙞𝙤𝙣 …
a basis d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ [in absolute terms],
just conventionally / relatively / inter-subjectively.

In the absence of production / stopping / occasioning anything / appearing / being apprehended / defilement / purification … a basis for the five aggregates / the twelve sense fields / the eighteen elements …
d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ ̲ ̲[̲i̲n̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲t̲e̲r̲m̲s̲]̲,
just conventionally / relatively / inter-subjectively.

In the absence of production / stopping / occasioning anything / appearing / being apprehended / defilement / purification … a basis for the thirty-seven dharmas on the side of awakening, up to the powers, fearlessnesses and eighteen distinct attributes of a buddha, …
d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ ̲ ̲[̲i̲n̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲t̲e̲r̲m̲s̲]̲,
just conventionally / relatively / inter-subjectively.

𝙄𝙣 𝙩𝙝𝙚 𝙛𝙞𝙫𝙚 𝙖𝙜𝙜𝙧𝙚𝙜𝙖𝙩𝙚𝙨 … 𝙖 𝙗𝙖𝙨𝙞𝙨 𝙞𝙣 𝙧𝙚𝙖𝙡𝙞𝙩𝙮 𝙛𝙤𝙧 𝙩𝙝𝙚 𝙖𝙗𝙨𝙚𝙣𝙘𝙚 𝙤𝙛 𝙥𝙧𝙤𝙙𝙪𝙘𝙩𝙞𝙤𝙣 (origination), the absence of stopping (cessation), the absence of occasioning anything (functionality), the absence of appearing (duration), the absence of being apprehended, the absence of defilement and the absence of purification (change) …
d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ ̲ ̲[̲i̲n̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲t̲e̲r̲m̲s̲]̲,
just conventionally / relatively / inter-subjectively.

𝙄𝙣 𝙩𝙝𝙚 𝙨𝙩𝙖𝙩𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙥𝙪𝙧𝙞𝙩𝙮 𝙤𝙛 𝙩𝙝𝙚 𝙛𝙞𝙫𝙚 𝙖𝙜𝙜𝙧𝙚𝙜𝙖𝙩𝙚𝙨, the constituents, sense fields, and dependent origination … the applications of mindfulness, the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, up to the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha … 𝙖 𝙗𝙖𝙨𝙞𝙨 𝙛𝙤𝙧 𝙖 𝙘𝙖𝙪𝙨𝙖𝙡 𝙨𝙞𝙜𝙣 (𝘧𝘰𝘳 𝘢𝘯𝘺 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘪𝘴𝘢𝘵𝘪𝘰𝘯 / 𝘱𝘳𝘰𝘫𝘦𝘤𝘵𝘪𝘰𝘯 / 𝘳𝘦𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯 / 𝘰𝘣𝘫𝘦𝘤𝘵𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯 / 𝘤𝘭𝘢𝘴𝘴𝘪𝘧𝘪𝘤𝘢𝘵𝘪𝘰𝘯 / 𝘨𝘳𝘢𝘴𝘱𝘪𝘯𝘨 ... 𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴)
d̲o̲e̲s̲ ̲n̲o̲t̲ ̲[̲i̲n̲h̲e̲r̲e̲n̲t̲l̲y̲]̲ ̲e̲x̲i̲s̲t̲ ̲a̲n̲d̲ ̲c̲a̲n̲n̲o̲t̲ ̲b̲e̲ ̲a̲p̲p̲r̲e̲h̲e̲n̲d̲e̲d̲ ̲ ̲[̲i̲n̲ ̲a̲b̲s̲o̲l̲u̲t̲e̲ ̲t̲e̲r̲m̲s̲]̲,
just conventionally / relatively / inter-subjectively.

[𝕋𝕙𝕖 𝕡𝕣𝕚𝕞𝕠𝕣𝕕𝕚𝕒𝕝 𝕡𝕦𝕣𝕚𝕥𝕪 𝕠𝕗 𝕒𝕝𝕝 𝕕𝕙𝕒𝕣𝕞𝕒𝕤:]

"𝘕𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘱𝘳𝘰𝘥𝘶𝘤𝘦𝘥, 𝘯𝘰𝘵 𝘴𝘵𝘰𝘱𝘱𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘥𝘦𝘧𝘪𝘭𝘦𝘮𝘦𝘯𝘵,

𝙞𝙨 𝙘𝙖𝙡𝙡𝙚𝙙 𝙩𝙝𝙚 𝙥𝙪𝙧𝙞𝙩𝙮 𝙤𝙛 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨."

===================================

[𝕋𝕙𝕖𝕣𝕖 𝕚𝕤 𝕟𝕠 𝕓𝕒𝕤𝕚𝕤 𝕗𝕠𝕣 𝕒𝕝𝕝 𝕕𝕙𝕒𝕣𝕞𝕒𝕤 𝕚𝕟 𝕒𝕓𝕤𝕠𝕝𝕦𝕥𝕖 𝕥𝕖𝕣𝕞𝕤, 𝕛𝕦𝕤𝕥 𝕔𝕠𝕟𝕧𝕖𝕟𝕥𝕚𝕠𝕟𝕒𝕝𝕝𝕪 / 𝕣𝕖𝕝𝕒𝕥𝕚𝕧𝕖𝕝𝕪 / 𝕚𝕟𝕥𝕖𝕣-𝕤𝕦𝕓𝕛𝕖𝕔𝕥𝕚𝕧𝕖𝕝𝕪, 𝕓𝕖𝕔𝕒𝕦𝕤𝕖 𝕠𝕗 𝕥𝕙𝕖𝕚𝕣 𝕚𝕟𝕔𝕠𝕟𝕔𝕖𝕚𝕧𝕒𝕓𝕝𝕖 𝕥𝕣𝕦𝕖 𝕟𝕒𝕥𝕦𝕣𝕖 & 𝕕𝕪𝕟𝕒𝕞𝕚𝕔 𝕒𝕤 𝕚𝕥 𝕚𝕤 𝕙𝕖𝕣𝕖 & 𝕟𝕠𝕨: 𝕥𝕙𝕖 𝕚𝕟𝕔𝕠𝕟𝕔𝕖𝕚𝕧𝕒𝕓𝕝𝕖 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕋𝕨𝕠 𝕋𝕣𝕦𝕥𝕙𝕤 [𝕌𝟚𝕋]:]

"And why? 𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝙖𝙡𝙡 𝙩𝙝𝙤𝙨𝙚 𝙥𝙝𝙚𝙣𝙤𝙢𝙚𝙣𝙖‍ — that which is the awakening, that which is the bodhisattva, that which is the basis in reality of a bodhisattva ‍— are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and 𝙝𝙖𝙫𝙚 𝙤𝙣𝙡𝙮 𝙤𝙣𝙚 𝙢𝙖𝙧𝙠‍ — 𝙩𝙝𝙖𝙩 𝙞𝙨, 𝙣𝙤 𝙢𝙖𝙧𝙠 (in absolute terms, but just conventionally / relatively / inter-subjectively).

[𝔹𝕠𝕕𝕙𝕚𝕤𝕒𝕥𝕥𝕧𝕒𝕤 𝕤𝕙𝕠𝕦𝕝𝕕 𝕥𝕣𝕒𝕚𝕟 𝕨𝕚𝕥𝕙𝕠𝕦𝕥 𝕥𝕣𝕒𝕚𝕟𝕚𝕟𝕘, 𝕨𝕚𝕥𝕙𝕠𝕦𝕥 𝕒𝕡𝕡𝕣𝕖𝕙𝕖𝕟𝕕𝕚𝕟𝕘 𝕒𝕟𝕪𝕥𝕙𝕚𝕟𝕘, 𝕚𝕟 𝕥𝕙𝕖 𝕚𝕟𝕔𝕠𝕟𝕔𝕖𝕚𝕧𝕒𝕓𝕝𝕖 𝕥𝕣𝕦𝕖 𝕟𝕒𝕥𝕦𝕣𝕖 𝕠𝕗 ℝ𝕖𝕒𝕝𝕚𝕥𝕪 𝕒𝕤 𝕚𝕥 𝕚𝕤 𝕙𝕖𝕣𝕖 & 𝕟𝕠𝕨; 𝕚𝕟 𝕥𝕙𝕖 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕋𝕨𝕠 𝕋𝕣𝕦𝕥𝕙𝕤 𝕒𝕓𝕠𝕦𝕥 𝕒𝕝𝕝 𝕕𝕙𝕒𝕣𝕞𝕒𝕤 [𝕌𝟚𝕋]; 𝕚𝕟 𝕥𝕙𝕖 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕥𝕙𝕣𝕖𝕖 𝕤𝕡𝕙𝕖𝕣𝕖𝕤 𝕠𝕗 𝕒𝕟𝕪 𝕣𝕖𝕝𝕒𝕥𝕚𝕠𝕟 / 𝕒𝕔𝕥𝕚𝕠𝕟 [𝕌𝟛𝕊 / 𝕌𝟚𝕋-𝟛𝕊]; 𝕚𝕟 𝕥𝕙𝕖 𝕟𝕠𝕟-𝕕𝕦𝕒𝕝𝕚𝕥𝕪 / 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕒𝕡𝕡𝕒𝕣𝕖𝕟𝕥 𝕠𝕡𝕡𝕠𝕤𝕚𝕥𝕖𝕤 𝕚𝕟 𝕒𝕟𝕪 𝕕𝕦𝕒𝕝𝕚𝕥𝕪 / 𝕥𝕣𝕚𝕒𝕕 / 𝕢𝕦𝕒𝕕 / 𝕖𝕥𝕔. [𝕌𝕠𝕡𝕡 / 𝕌𝟚𝕋-𝕠𝕡𝕡]; 𝕚𝕟 𝕥𝕙𝕖 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕋𝕨𝕠 𝕋𝕣𝕦𝕥𝕙𝕤 𝕒𝕓𝕠𝕦𝕥 𝕥𝕙𝕖 𝕥𝕨𝕠 𝕥𝕣𝕦𝕥𝕙𝕤 𝕥𝕙𝕖𝕞𝕤𝕖𝕝𝕧𝕖𝕤 [𝕌𝟚𝕋-𝟚𝕋]; 𝕒𝕟𝕕 𝕚𝕟 𝕥𝕙𝕖 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝔾𝕣𝕠𝕦𝕟𝕕 / 𝔹𝕒𝕤𝕚𝕤 / 𝕊𝕠𝕦𝕣𝕔𝕖 / 𝕊𝕦𝕔𝕙𝕟𝕖𝕤𝕤 𝕒𝕟𝕕 𝕚𝕥𝕤 𝕞𝕒𝕟𝕚𝕗𝕖𝕤𝕥𝕒𝕥𝕚𝕠𝕟𝕤 [𝕌𝔾𝕄 / 𝕌𝟚𝕋-𝔾𝕄]:]

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘴𝘩𝘰𝘶𝘭𝘥 𝘵𝘳𝘢𝘪𝘯 𝘪𝘯 𝘵𝘩𝘦 𝘯𝘰𝘯 [𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵] 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2]

[𝘢𝘯𝘥 𝘯𝘰𝘯 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦] 𝘰𝘧 𝘢𝘭𝘭 𝘱𝘩𝘦𝘯𝘰𝘮𝘦𝘯𝘢 [𝘛1].

𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘴𝘩𝘰𝘶𝘭𝘥 𝘬𝘯𝘰𝘸 [𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵] 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 [𝘜2𝘛]."

𝘕𝘰𝘵𝘦: "[𝘊𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺] 𝘢𝘭𝘭 𝘱𝘩𝘦𝘯𝘰𝘮𝘦𝘯𝘢 𝘢𝘳𝘦 𝘴𝘢𝘪𝘥 𝘵𝘰 𝘣𝘦 𝘸𝘩𝘰𝘭𝘦𝘴𝘰𝘮𝘦, 𝘶𝘯𝘸𝘩𝘰𝘭𝘦𝘴𝘰𝘮𝘦,
𝘰𝘣𝘫𝘦𝘤𝘵𝘴 𝘰𝘧 𝘮𝘰𝘳𝘢𝘭 𝘪𝘯𝘲𝘶𝘪𝘳𝘺 𝘢𝘯𝘥 𝘯𝘰𝘵 𝘰𝘣𝘫𝘦𝘤𝘵𝘴 𝘰𝘧 𝘮𝘰𝘳𝘢𝘭 𝘪𝘯𝘲𝘶𝘪𝘳𝘺,
𝘰𝘳𝘥𝘪𝘯𝘢𝘳𝘺 𝘢𝘯𝘥 𝘦𝘹𝘵𝘳𝘢𝘰𝘳𝘥𝘪𝘯𝘢𝘳𝘺, 𝘸𝘪𝘵𝘩 𝘰𝘶𝘵𝘧𝘭𝘰𝘸𝘴 𝘢𝘯𝘥 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘰𝘶𝘵𝘧𝘭𝘰𝘸𝘴,
𝘤𝘰𝘮𝘱𝘰𝘶𝘯𝘥𝘦𝘥 𝘢𝘯𝘥 𝘶𝘯𝘤𝘰𝘮𝘱𝘰𝘶𝘯𝘥𝘦𝘥, 𝘣𝘢𝘴𝘪𝘤 𝘪𝘮𝘮𝘰𝘳𝘢𝘭𝘪𝘵𝘺 𝘢𝘯𝘥 𝘯𝘰𝘵 𝘣𝘢𝘴𝘪𝘤 𝘪𝘮𝘮𝘰𝘳𝘢𝘭𝘪𝘵𝘺,
𝘢𝘯𝘥 𝘴𝘩𝘢𝘳𝘦𝘥 𝘪𝘯 𝘤𝘰𝘮𝘮𝘰𝘯 𝘢𝘯𝘥 𝘯𝘰𝘵 𝘴𝘩𝘢𝘳𝘦𝘥 𝘪𝘯 𝘤𝘰𝘮𝘮𝘰𝘯." [𝘛1]

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"𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮 𝗴𝗿𝗲𝗮𝘁 𝗯𝗲𝗶𝗻𝗴𝘀 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗶𝗻𝗴 𝘁𝗵𝗲 𝗽𝗲𝗿𝗳𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝘄𝗶𝘀𝗱𝗼𝗺

𝘀𝗵𝗼𝘂𝗹𝗱 𝘁𝗿𝗮𝗶𝗻 𝗶𝗻 𝗻𝗼𝗻-𝗮𝘁𝘁𝗮𝗰𝗵𝗺𝗲𝗻𝘁 𝘁𝗼 𝗮𝗹𝗹 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮

𝘁𝗵𝗮𝘁 𝗮𝗿𝗲 𝗲𝗺𝗽𝘁𝘆 𝗼𝗳 𝘁𝗵𝗲𝗶𝗿 𝗼𝘄𝗻 𝗺𝗮𝗿𝗸𝘀 [𝗧𝟮]

[ <==> 𝗯𝘂𝘁 𝘀𝘁𝗶𝗹𝗹 𝗰𝗼𝗻𝘃𝗲𝗻𝘁𝗶𝗼𝗻𝗮𝗹𝗹𝘆 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁𝗹𝘆 𝗰𝗼-𝗮𝗿𝗶𝘀𝗲𝗻 (𝗶𝗻𝘁𝗲𝗿𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁)

𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲𝗹𝘆 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹 𝗲𝘃𝗲𝗿-𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴 𝗶𝗺𝗽𝗲𝗿𝗺𝗮𝗻𝗲𝗻𝘁

𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 / 𝘁𝗼𝗼𝗹𝘀 / 𝗮𝗱𝗮𝗽𝘁𝗲𝗱 𝘀𝗸𝗶𝗹𝗹𝗳𝘂𝗹 𝗺𝗲𝗮𝗻𝘀 [𝗧𝟭],

𝗺𝗲𝗿𝗲𝗹𝘆 𝗹𝗮𝗯𝗲𝗹𝗲𝗱 / 𝗶𝗺𝗽𝘂𝘁𝗲𝗱 𝗯𝘆 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱],

𝗮𝗻𝗱 𝗶𝗻 𝘁𝗵𝗲𝗶𝗿 𝗻𝗼𝗻 [𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁] 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 [𝗧𝟮]

[𝗮𝗻𝗱 𝗻𝗼𝗻 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 [𝗧𝟭],

𝗯𝘆 𝗻𝗼𝘁 𝗰𝗼𝗻𝘀𝘁𝗿𝘂𝗰𝘁𝗶𝗻𝗴 𝗮𝗻𝘆 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮

𝗮𝗻𝗱 𝗻𝗼𝘁 𝗲𝗻𝘁𝗲𝗿𝘁𝗮𝗶𝗻𝗶𝗻𝗴 𝗮𝗻𝘆 𝗶𝗱𝗲𝗮𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲𝗺.

𝗧𝗵𝗲𝘆 𝘀𝗵𝗼𝘂𝗹𝗱 𝗸𝗻𝗼𝘄 𝗮𝗹𝗹 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮 𝗶𝗻 𝗮 𝗻𝗼𝗻-𝗱𝘂𝗮𝗹 𝘄𝗮𝘆

[𝗨𝟮𝗧 / 𝗨𝟮𝗧-𝟯𝗦 / 𝗨𝟮𝗧-𝗼𝗽𝗽 / 𝗨𝟮𝗧-𝟮𝗧/ 𝗨𝟮𝗧-𝗚𝗠]."

=================================================

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮… 𝘭𝘪𝘬𝘦 𝘵𝘩𝘢𝘵

𝘣𝘦𝘤𝘰𝘮𝘦 𝘵𝘩𝘦 𝘧𝘰𝘳𝘦𝘮𝘰𝘴𝘵 𝘰𝘧 𝘢𝘭𝘭 𝘣𝘦𝘪𝘯𝘨𝘴, 𝘢𝘯𝘥 𝘵𝘩𝘦𝘺 𝘥𝘰 𝘴𝘰,

𝘧𝘶𝘳𝘵𝘩𝘦𝘳𝘮𝘰𝘳𝘦, 𝘣𝘺 𝘸𝘢𝘺 𝘰𝘧 𝘯𝘰𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨."

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-11.html

Painting: Groundless

Chapter 12 ∘ – Practicing to transcend all extreme views

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟭𝟮 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗟𝗶𝗯𝗲𝗿𝗮𝘁𝗶𝗼𝗻 𝗶𝘀 𝗳𝗿𝗲𝗲𝗱𝗼𝗺 𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝗲𝘅𝘁𝗿𝗲𝗺𝗲 & 𝗺𝗶𝗱𝗱𝗹𝗲 𝘃𝗶𝗲𝘄𝘀.
(𝘪.𝘦. 𝘧𝘳𝘦𝘦𝘥𝘰𝘮 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 -- 𝘱𝘩𝘺𝘴𝘪𝘤𝘢𝘭, 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭, 𝘮𝘦𝘯𝘵𝘢𝘭 -- 𝘦𝘹. 𝘵𝘩𝘰𝘶𝘨𝘩𝘵𝘴 / 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘴 / 𝘪𝘮𝘢𝘨𝘦𝘴 / 𝘪𝘥𝘦𝘢𝘴 / 𝘝𝘐𝘌𝘞𝘚 / 𝘵𝘩𝘦𝘰𝘳𝘪𝘦𝘴 / 𝘣𝘢𝘴𝘪𝘴 / 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦𝘴 ...)
.
𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮𝘀 𝘁𝗿𝗮𝗻𝘀𝗰𝗲𝗻𝗱 / 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲 / 𝗽𝗲𝗿𝗳𝗲𝗰𝘁 / 𝗽𝘂𝗿𝗶𝗳𝘆 / 𝗴𝗲𝘁-𝗳𝗿𝗲𝗲-𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝗩𝗜𝗘𝗪𝗦 𝗯𝘆 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱𝗶𝗻𝗴 𝗮𝗻𝗱 𝘁𝗵𝗲𝗻 𝗱𝗶𝗿𝗲𝗰𝘁𝗹𝘆 𝗽𝗲𝗿𝗰𝗲𝗶𝘃𝗶𝗻𝗴 / 𝗿𝗲𝗮𝗹𝗶𝘀𝗶𝗻𝗴 / 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗶𝗻𝗴 𝘁𝗵𝗲𝗶𝗿 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 & 𝗱𝘆𝗻𝗮𝗺𝗶𝗰 𝗮𝘀 𝗶𝘁 𝗶𝘀 : 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗯𝗲𝗶𝗻𝗴 𝗲𝗺𝗽𝘁𝘆 𝗼𝗳 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 [T2] <==> 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝗯𝗲𝗶𝗻𝗴 𝗰𝗼𝗻𝘃𝗲𝗻𝘁𝗶𝗼𝗻𝗮𝗹𝗹𝘆 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁𝗹𝘆 𝗰𝗼-𝗮𝗿𝗶𝘀𝗲𝗻 (𝗶𝗻𝘁𝗲𝗿𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁) 𝗿𝗲𝗹𝗮𝘁𝗶𝘃𝗲𝗹𝘆 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹 𝗲𝘃𝗲𝗿-𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴 𝗶𝗺𝗽𝗲𝗿𝗺𝗮𝗻𝗲𝗻𝘁 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 / 𝘁𝗼𝗼𝗹𝘀 / 𝗮𝗱𝗮𝗽𝘁𝗲𝗱 𝘀𝗸𝗶𝗹𝗹𝗳𝘂𝗹 𝗺𝗲𝗮𝗻𝘀 [T2], 𝗺𝗲𝗿𝗲𝗹𝘆 𝗹𝗮𝗯𝗲𝗹𝗲𝗱 / 𝗶𝗺𝗽𝘂𝘁𝗲𝗱 / 𝗶𝗺𝗮𝗴𝗶𝗻𝗲𝗱 / 𝗰𝗿𝗲𝗮𝘁𝗲𝗱 𝗯𝘆 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱 𝗶𝗻 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝗰𝗲 𝗼𝗳 𝗶𝘁𝘀 𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗶𝗻𝗴 / 𝗸𝗮𝗿𝗺𝗮; 𝗮𝗻𝗱 𝘃𝗶𝗰𝗲 𝘃𝗲𝗿𝘀𝗮 [U2T].
.

So there are no ‘thoughts / concepts / images / ideas / views / theories / basis’ to adopt / grasp in absolute terms, but just conventionally / relatively / inter-subjectively as possible adapted skillful means in certain specific situations if it helps someone to get closer to the inconceivable liberating Truth [U2T].

Résumé / analysis of this chapter:

Because the inconceivable true nature & dynamic as it is of all dharmas (ex. thoughts, concepts, ideas, views, theories) is the inconceivable Union of the Two Truths [U2T] – dependent origination and emptiness –, because all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’,
𝙩𝙝𝙚𝙣 𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙪𝙨𝙚 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙪𝙨𝙞𝙣𝙜 𝙩𝙝𝙚𝙨𝙚 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 / 𝙩𝙤𝙤𝙡𝙨 / 𝙖𝙙𝙖𝙥𝙩𝙚𝙙 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 / 𝙩𝙝𝙤𝙪𝙜𝙝𝙩𝙨 / 𝙞𝙙𝙚𝙖𝙨 / 𝙘𝙤𝙣𝙘𝙚𝙥𝙩𝙨 / 𝙫𝙞𝙚𝙬𝙨 / 𝙢𝙚𝙩𝙝𝙤𝙙𝙨 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚𝙨 / 𝙜𝙤𝙖𝙡𝙨 …,

– without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;

– 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙛𝙖𝙡𝙡𝙞𝙣𝙜 𝙞𝙣𝙩𝙤 𝙖𝙣𝙮 𝙚𝙭𝙩𝙧𝙚𝙢𝙚 𝙤𝙧 𝙢𝙞𝙙𝙙𝙡𝙚 about any duality / triad / quad / etc.;

– without accepting / affirming / seeking / adding / doing anything in absolute terms,

without rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms,

without changing / improving / purifying anything in absolute terms,

just conventionally / relatively / inter-subjectively

if it helps someone to get closer to the inconceivable liberating Truth [U2T];

– without any di-vision between (or oneness of) the three spheres of any relation / action– ex. subject / actor / mind, relation / action / processes, object / result / phenomena – [U3S / U2T-3S],

without any di-vision between (or oneness of) apparent opposites of any duality / triad / quad [Uopp / U2T-opp],

without any di-vision between (or oneness of) the two truths themselves [U2T-2T],

without any di-vision between (or oneness of) the Ground and its manifestations [UGM / U2T-GM].

– Without any attachment to (or rejection of) the unequal thought of awakening without outflows;
– Without any attachment to (or rejection of) the thought of all-knowing that is without outflow and does not belong [in the three realms];

– Without any attachment to (or rejection of) the six perfections and all other Buddhist practices;

– Without any attachment to (or rejection of) space & the three times: past, present, future;

– Without any attachment to (or rejection of) the three vajras: body, speech, mind;

– Without any attachment to (or rejection of) the three spheres: subject, relation / action, object;

– Without any attachment to (or rejection of) the three Jewels: Buddha, Dharma, Sangha;

– Without any attachment to (or rejection of) the three inseparable kayas: dharmakaya, sambhogakaya, nirmanakaya;

– Without attachment to any ultimate Reality / Ground / Basis / Source (ex. Irreducible elements of the body speech & mind; Universal laws / principles / marks, mere-karma, mere-emptiness, the view of Mind-only, a cosmic Oneness, a cosmic Consciousness / Awareness, the difference / separation / duality of the two truths where one is superior to the other – or of samsara & nirvana –, the identity / oneness of the two truths, rejecting all thinking / conceptualising as if inherently bad, …)

– Without any attachment to (or rejection of) the Union of the Two Truths.

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙜𝙤 𝙗𝙚𝙮𝙤𝙣𝙙 (𝙩𝙧𝙖𝙣𝙨𝙘𝙚𝙣𝙙 / 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 / 𝙥𝙚𝙧𝙛𝙚𝙘𝙩 / 𝙥𝙪𝙧𝙞𝙛𝙮 / 𝙜𝙚𝙩-𝙛𝙧𝙚𝙚-𝙛𝙧𝙤𝙢) 𝙖𝙡𝙡 𝙫𝙞𝙚𝙬𝙨 𝙖𝙗𝙤𝙪𝙩 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙗𝙮 𝙗𝙚𝙞𝙣𝙜 𝙛𝙪𝙡𝙡𝙮 𝙖𝙬𝙖𝙧𝙚 𝙤𝙛 𝙩𝙝𝙚𝙞𝙧 𝙩𝙧𝙪𝙚 𝙣𝙖𝙩𝙪𝙧𝙚 & 𝙙𝙮𝙣𝙖𝙢𝙞𝙘 𝙖𝙨 𝙞𝙩 𝙞𝙨 𝙝𝙚𝙧𝙚 & 𝙣𝙤𝙬 [U2T]:
not by accepting them,
not by rejecting / negating / abandoning / stopping / eliminating them,
not by changing / improving them in absolute terms,
just conventionally / relatively / inter-subjectively.
.

[𝕋𝕙𝕖 𝕡𝕣𝕚𝕞𝕠𝕣𝕕𝕚𝕒𝕝 𝕡𝕦𝕣𝕚𝕥𝕪 𝕠𝕗 𝕒𝕝𝕝 𝕕𝕙𝕒𝕣𝕞𝕒𝕤:]

"𝘕𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘱𝘳𝘰𝘥𝘶𝘤𝘦𝘥, 𝘯𝘰𝘵 𝘴𝘵𝘰𝘱𝘱𝘪𝘯𝘨, 𝘯𝘰𝘵 𝘣𝘦𝘪𝘯𝘨 𝘥𝘦𝘧𝘪𝘭𝘦𝘮𝘦𝘯𝘵,

𝙞𝙨 𝙘𝙖𝙡𝙡𝙚𝙙 𝙩𝙝𝙚 𝙥𝙪𝙧𝙞𝙩𝙮 𝙤𝙛 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨."

[𝔼𝕩𝕒𝕞𝕡𝕝𝕖𝕤:]

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙙𝙤 𝙣𝙤𝙩 𝙛𝙖𝙡𝙡 𝙛𝙤𝙧 𝙖𝙣𝙮 𝙚𝙭𝙩𝙧𝙚𝙢𝙚 𝙤𝙧 𝙢𝙞𝙙𝙙𝙡𝙚 𝙫𝙞𝙚𝙬 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨:
— 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙝𝙚𝙡𝙥 𝙩𝙝𝙚 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 𝙤𝙛 𝙩𝙝𝙚 𝙩𝙚𝙩𝙧𝙖𝙡𝙚𝙢𝙢𝙖 𝙩𝙝𝙚𝙮 𝙙𝙤 𝙣𝙤𝙩 𝙜𝙧𝙖𝙨𝙥 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨 𝙖𝙣𝙮 𝙤𝙛

– The four extreme views of g̲o̲o̲d̲,̲ ̲b̲a̲d̲, both together, neither about any / all dharmas;

– The four extreme views of self, no-self, both together, neither;

– The four extreme views of form, no-form, both together, neither;

– The four extreme views of e̲x̲i̲s̲t̲e̲n̲c̲e̲,̲ ̲n̲o̲n̲-̲e̲x̲i̲s̲t̲e̲n̲c̲e̲, both together, neither;

– The four extreme views of permanence, impermanence, both together, neither;

– The four extreme views of continuity, discontinuity, both together, neither;

– The four extreme views of eternity, annihilation, both together, neither;

– The four extreme views of d̲i̲f̲f̲e̲r̲e̲n̲c̲e̲,̲ ̲i̲d̲e̲n̲t̲i̲t̲y̲, both together, neither;

– The four extreme views of separation, union, both together, neither;

– The four extreme views of m̲a̲n̲y̲n̲e̲s̲s̲,̲ ̲o̲n̲e̲n̲e̲s̲s̲, both together, neither;

– The four extreme views of duality, non-duality, both together, neither;

– The four extreme views of equality, inequality, both together, neither;

– The four extreme views of purity, impurity, both together, neither;

– The four extreme views of perfection, imperfection, both together, neither;

– The four extreme views of skillful, unskillful, both together, neither;

– The four extreme views of boundage / samsara, freedom / nirvana, both together, neither;

– The four extreme views of o̲b̲j̲e̲c̲t̲i̲v̲i̲t̲y̲,̲ ̲s̲u̲b̲j̲e̲c̲t̲i̲v̲i̲t̲y̲, both together, neither;

– The four extreme views of dependence, independence, both together, neither;

– The four extreme views of causality, acausality, both together, neither;

– The four extreme views of production, non-production, both together, neither;

– The four extreme views of origination / arising, non-origination / non-arising, both together, neither;

– The four extreme views of changing, non-changing, both together, neither;

– The four extreme views of ceasing, non-ceasing, both together, neither;

– The four extreme views of e̲m̲p̲t̲i̲n̲e̲s̲s̲,̲ ̲n̲o̲n̲-̲e̲m̲p̲t̲i̲n̲e̲s̲s̲, both together, neither;
.

– The four extreme views of d̲e̲p̲e̲n̲d̲e̲n̲t̲ ̲o̲r̲i̲g̲i̲n̲a̲t̲i̲o̲n̲ ̲[̲T̲1̲]̲,̲ ̲e̲m̲p̲t̲i̲n̲e̲s̲s̲ ̲[̲T̲2̲]̲,
both truths together as if they were different / separate and in opposition [2T],
neither of the two truths as if they were identical / one [1T];

– The four extreme views of n̲a̲ï̲v̲e̲ ̲r̲e̲a̲l̲i̲s̲m̲ ̲/̲ ̲o̲b̲j̲e̲c̲t̲i̲v̲i̲s̲m̲ ̲/̲ ̲s̲c̲i̲e̲n̲t̲i̲s̲m̲,̲ ̲n̲i̲h̲i̲l̲i̲s̲m̲ ̲/̲ ̲i̲d̲e̲a̲l̲i̲s̲m̲,̲
̲d̲u̲a̲l̲i̲s̲m̲,̲ ̲m̲o̲n̲i̲s̲m̲ ̲/̲ ̲o̲n̲e̲n̲e̲s̲s̲;

– The four extreme views of acceptation, rejection, both together, neither;

– The four extreme views of m̲o̲v̲e̲m̲e̲n̲t̲,̲ ̲s̲t̲i̲l̲l̲n̲e̲s̲s̲, both together, neither;

– The four extreme views of acting, non-acting, both together, neither;

– The four extreme views of perceiving, non-perceiving, both together, neither;

– The four extreme views of thinking, non-thinking, both together, neither;

– The four extreme views of feeling, non-feeling, both together, neither;

– The four extreme views of acquiring, non-acquiring, both together, neither;

– The four extreme views of practicing, non-practicing, both together, neither;

– The four extreme views of conceptualising, non-conceptualising, both together, neither;

– The four extreme views of apprehending, non-apprehending, both together, neither;

– The four extreme views of h̲a̲v̲i̲n̲g̲ ̲a̲ ̲v̲i̲e̲w̲,̲ ̲n̲o̲t̲ ̲h̲a̲v̲i̲n̲g̲ ̲a̲ ̲v̲i̲e̲w̲, both together, neither;

– The four extreme views of ‘̲t̲h̲i̲s̲’̲,̲ ̲‘̲n̲o̲t̲-̲t̲h̲i̲s̲’̲, both together, neither
about any / all dharmas – for whatever ‘this’ is;

.
– The same for the opposites of any duality / triad / quad / etc.
==============================================================
𝙏𝙝𝙖𝙩 𝙞𝙨 𝙩𝙝𝙚 𝙈𝙞𝙙𝙙𝙡𝙚 𝙒𝙖𝙮 𝙛𝙧𝙚𝙚 𝙛𝙧𝙤𝙢 𝙖𝙡𝙡 𝙚𝙭𝙩𝙧𝙚𝙢𝙚𝙨 & 𝙢𝙞𝙙𝙙𝙡𝙚 𝙖𝙗𝙤𝙪𝙩 𝙚𝙫𝙚𝙧𝙮𝙩𝙝𝙞𝙣𝙜.

==============================================================
.

[𝕋𝕣𝕒𝕟𝕤𝕔𝕖𝕟𝕕𝕚𝕟𝕘 / 𝕔𝕠𝕞𝕡𝕝𝕖𝕥𝕚𝕟𝕘 / 𝕡𝕖𝕣𝕗𝕖𝕔𝕥𝕚𝕟𝕘 / 𝕡𝕦𝕣𝕚𝕗𝕪𝕚𝕟𝕘 𝕒𝕝𝕝 𝕧𝕚𝕖𝕨𝕤, 𝕒𝕝𝕝 𝕖𝕩𝕥𝕣𝕖𝕞𝕖𝕤 & 𝕞𝕚𝕕𝕕𝕝𝕖𝕤:]

"𝘉𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮 𝘸𝘪𝘵𝘩 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴

𝘳𝘦𝘷𝘦𝘢𝘭 𝘵𝘩𝘦 𝘋𝘩𝘢𝘳𝘮𝘢 𝘣𝘺 𝘸𝘢𝘺 𝘰𝘧 𝘯𝘰𝘵 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘪𝘯𝘨 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨,

𝘵𝘰 e̴l̴i̴m̴i̴n̴a̴t̴e̴ [𝘵𝘳𝘢𝘯𝘴𝘤𝘦𝘯𝘥 / 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 / 𝘱𝘦𝘳𝘧𝘦𝘤𝘵 / 𝘱𝘶𝘳𝘪𝘧𝘺 / 𝘨𝘦𝘵-𝘧𝘳𝘦𝘦-𝘧𝘳𝘰𝘮] 𝘵𝘩𝘰𝘴𝘦 𝘷𝘪𝘦𝘸𝘴."
(𝘪.𝘦. 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴, 𝘦𝘹. 𝘵𝘩𝘰𝘴𝘦 '𝘵𝘩𝘰𝘶𝘨𝘩𝘵𝘴 / 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘴 / 𝘪𝘮𝘢𝘨𝘦𝘴 / 𝘪𝘥𝘦𝘢𝘴 / 𝘷𝘪𝘦𝘸𝘴 / 𝘵𝘩𝘦𝘰𝘳𝘪𝘦𝘴 / 𝘣𝘢𝘴𝘪𝘴’)

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-12.html

Chapter 13 ∘- Bodhisattva’s Great Armor & Great Vehicle

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟭𝟯 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮’𝘀 𝗚𝗿𝗲𝗮𝘁 𝗔𝗿𝗺𝗼𝗿 𝗮𝗻𝗱 𝗚𝗿𝗲𝗮𝘁 𝗩𝗲𝗵𝗶𝗰𝗹𝗲.

Résumé / analysis of this chapter:

𝙌𝙪𝙚𝙨𝙩𝙞𝙤𝙣: 𝙄𝙣 𝙬𝙝𝙖𝙩 𝙨𝙚𝙣𝙨𝙚 𝙖𝙧𝙚 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙘𝙖𝙡𝙡𝙚𝙙 '𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜𝙨'?

𝘼𝙣𝙨𝙬𝙚𝙧:

[1] "those beings 𝙖𝙧𝙚 𝙖𝙧𝙢𝙚𝙙 𝙬𝙞𝙩𝙝 𝙜𝙧𝙚𝙖𝙩 𝙖𝙧𝙢𝙤𝙧,

[2] those beings 𝙝𝙖𝙫𝙚 𝙨𝙚𝙩 𝙤𝙪𝙩 𝙞𝙣 𝙖 𝙂𝙧𝙚𝙖𝙩 𝙑𝙚𝙝𝙞𝙘𝙡𝙚,

[3] and those beings 𝙝𝙖𝙫𝙚 𝙢𝙤𝙪𝙣𝙩𝙚𝙙 𝙤𝙣 𝙖 𝙂𝙧𝙚𝙖𝙩 𝙑𝙚𝙝𝙞𝙘𝙡𝙚.”

It is in this sense, Lord, that bodhisattvas are said to be great beings."

[1] "𝙏𝙤 𝙬𝙝𝙖𝙩 𝙚𝙭𝙩𝙚𝙣𝙩 𝙞𝙨 𝙞𝙩 𝙨𝙖𝙞𝙙 𝙩𝙝𝙖𝙩 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜𝙨 𝙖𝙧𝙚 '𝙖𝙧𝙢𝙚𝙙 𝙬𝙞𝙩𝙝 𝙜𝙧𝙚𝙖𝙩 𝙖𝙧𝙢𝙤𝙧'?"

Here Bodhisattvas practice without practicing the six paramitas … for the sake of all sentient beings without any differentiation / discrimination in absolute terms; not for a partial number of beings; not for personal gain or liberation.

They practice with attention not connected with śrāvakas and pratyekabuddhas (with absolutism and dualism), but with attention connected with the knowledge of all aspects [U2T / U2T-3S / U2T-opp / U2T-2T / U2T-GM], and, having made that wholesome root into something shared in common by all beings, grow it into unsurpassed, perfect, complete awakening.

They do not dedicate it to the level of śrāvakas or pratyekabuddhas, but dedicate it to unsurpassed, perfect, complete awakening.

They perceive all dharmas as like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].

They practice [T1] without falsely projecting and apprehending any dharmas [T2] associated with the six paramitas…, do not grasp a causal sign of those, because their true nature & dynamic as is is is the Union of the Two Truths [U2T].

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜𝙨 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙞𝙣𝙜 𝙩𝙝𝙚 𝙛𝙞𝙫𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣𝙨, 𝙖𝙣𝙙 𝙤𝙩𝙝𝙚𝙧 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚𝙨 [𝙏1], 𝙘𝙤𝙢𝙗𝙞𝙣𝙚𝙙 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢 [𝙏2] 𝙬𝙞𝙩𝙝 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 𝙡𝙞𝙠𝙚 𝙩𝙝𝙖𝙩 𝙖𝙧𝙚 𝙖𝙧𝙢𝙚𝙙 𝙬𝙞𝙩𝙝 𝙜𝙧𝙚𝙖𝙩 𝙖𝙧𝙢𝙤𝙧.

This way Bodhisattvas standing in each of the six perfections perfect all six perfections.

"Furthermore, Bodhisattva great beings become absorbed in the concentrations but do not dwell on the experience, are not captured by them, and are not reborn under their power.
They become absorbed in the immeasurables and formless absorptions but do not dwell on the experience, are not captured by them, and are not reborn under their power.

Bodhisattva great beings dwell in a vision of isolation and dwell in a vision of emptiness, signlessness, and wishlessness in the concentrations, the immeasurables, and the formless absorptions [T1] but still do not actualize the very limit of reality [T2] [U2T].

𝙄𝙣 𝙨𝙝𝙤𝙧𝙩 𝙩𝙝𝙚𝙮 𝙪𝙨𝙚 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙪𝙨𝙞𝙣𝙜 𝙖𝙡𝙡 𝙨𝙤𝙧𝙩𝙨 𝙤𝙛 𝙫𝙞𝙧𝙩𝙪𝙤𝙪𝙨 𝙖𝙙𝙖𝙥𝙩𝙚𝙙 𝙨𝙠𝙞𝙡𝙡𝙛𝙪𝙡 𝙢𝙚𝙖𝙣𝙨 [𝙏1] 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨 [𝙏2] [𝙐2𝙏] — thus acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the Union of the Two Truths free from all extremes & middle. That is why they are called Great Beings.

[2] "𝙏𝙤 𝙬𝙝𝙖𝙩 𝙚𝙭𝙩𝙚𝙣𝙩 𝙝𝙖𝙫𝙚 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜𝙨 𝙨𝙚𝙩 𝙤𝙪𝙩 𝙞𝙣 𝙖 𝙜𝙧𝙚𝙖𝙩 𝙫𝙚𝙝𝙞𝙘𝙡𝙚, 𝙖𝙣𝙙 𝙬𝙝𝙖𝙩 𝙞𝙨 𝙩𝙝𝙚 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜𝙨' 𝙂𝙧𝙚𝙖𝙩 𝙑𝙚𝙝𝙞𝙘𝙡𝙚?

𝔼𝕩𝕒𝕞𝕡𝕝𝕖𝕤 𝕠𝕗 𝕒𝕕𝕒𝕡𝕥𝕖𝕕 𝕤𝕜𝕚𝕝𝕝𝕗𝕦𝕝 𝕞𝕖𝕒𝕟𝕤 𝕦𝕤𝕖𝕕 𝕠𝕟 𝕥𝕙𝕖 𝕄𝕒𝕙𝕒𝕪𝕒𝕟𝕒 ℙ𝕒𝕥𝕙:
Taking refuge, Generating Bodhicitta, Developing the four immeasurable attitudes, practicing the six paramitas,

Concentrations: They dwell in the four jhanas.

Immeasurables: They dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element with a vast, inclusive, infinite, non-dual mind endowed with love, compassion, joy & equanimity, without enmity, unrivaled, not harmful, and well cultivated.

Formless absorptions: They attain and dwell in the station of endless space, the station of endless consciousness, the station of nothing-at-all, and the station of neither perception nor non-perception.

When bodhisattvas who practice the six perfections set out into and arise from those concentrations, immeasurables, and formless absorptions, they make those wholesome roots into something shared in common by all beings as well, and they grow them into unsurpassed, perfect, complete awakening.

They attain great stabilization in those.

Preceded by great compassion, they explain and demonstrate, illuminate, reveal, and make clear the concentrations, immeasurables, and formless absorptions to others in order to destroy the afflictions of all beings, properly demonstrating the experience of and faults in them, and the release from them.

They do not provide an opportunity for the production of other thoughts connected with śrāvaka thoughts or with pratyekabuddha thoughts.

Then fully meditating on the thirty-seven dharmas on the side of awakening, fully meditating on the meditative stabilizations on emptiness, signlessness, and wishlessness that are gateways to liberation, and fully meditating on the powers, the fearlessnesses, up to and the eighteen distinct attributes of a buddha.

Bodhisattva great beings stand in those concentrations, immeasurables, and formless absorptions without mixing them up and do not hanker after the śrāvaka level or the pratyekabuddha level, or both of them, but tolerate and accept the knowledge of all aspects.

𝙏𝙝𝙚𝙮 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙩𝙝𝙚 𝙨𝙞𝙭 𝙥𝙖𝙧𝙖𝙢𝙞𝙩𝙖𝙨 … [𝙏1] 𝙗𝙮 𝙬𝙖𝙮 𝙤𝙛 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜, 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙣𝙮 𝙖𝙩𝙩𝙖𝙘𝙝𝙢𝙚𝙣𝙩 / 𝙛𝙞𝙭𝙖𝙩𝙞𝙤𝙣 / 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚𝙨 [𝙏2] [𝙐2𝙏].

[3] "𝙏𝙤 𝙬𝙝𝙖𝙩 𝙚𝙭𝙩𝙚𝙣𝙩 𝙝𝙖𝙨 𝙖 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜 𝙢𝙤𝙪𝙣𝙩𝙚𝙙 𝙤𝙣 𝙩𝙝𝙚 𝙂𝙧𝙚𝙖𝙩 𝙑𝙚𝙝𝙞𝙘𝙡𝙚?"

𝙏𝙝𝙚𝙮 𝙝𝙖𝙫𝙚 '𝙢𝙤𝙪𝙣𝙩𝙚𝙙 𝙪𝙥 𝙤𝙣 𝙩𝙝𝙚 𝙨𝙞𝙭 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣𝙨' … [𝙏1] 𝙗𝙮 𝙬𝙖𝙮 𝙤𝙛 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙩𝙝𝙖𝙩 𝙬𝙖𝙮 [𝙏2] [𝙐2𝙏].

They do not apprehend the six perfections, they do not apprehend a bodhisattva, and they do not apprehend attention.

They meditate on their subject with thoughts connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything.

𝙏𝙝𝙚𝙮 𝙠𝙣𝙤𝙬 𝙩𝙝𝙖𝙩 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙟𝙪𝙨𝙩 𝙖 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣 [𝙏1] 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙩𝙝𝙚𝙮 𝙘𝙖𝙣𝙣𝙤𝙩 𝙗𝙚 𝙛𝙤𝙪𝙣𝙙 [𝙏2] [𝙐2𝙏].

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-13.html

Chapter 14 ∘ – Armed with no armor. Neither bound nor freed.

𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝟭𝟰 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮𝘀 𝗮𝗿𝗲 '𝗮𝗿𝗺𝗲𝗱 𝘄𝗶𝘁𝗵 𝗻𝗼 𝗮𝗿𝗺𝗼𝗿' 𝗶𝗻 𝗮𝗯𝘀𝗼𝗹𝘂𝘁𝗲 𝘁𝗲𝗿𝗺𝘀 𝗯𝗲𝗰𝗮𝘂𝘀𝗲:
.

𝗔𝗹𝗹 𝗱𝗵𝗮𝗿𝗺𝗮𝘀 𝗮𝗿𝗲 𝗻𝗼𝘁 𝗯𝗼𝘂𝗻𝗱, 𝗻𝗼𝘁 𝗳𝗿𝗲𝗲𝗱 ', not both together, not neither,

𝗻𝗼𝘁 '𝘁𝗵𝗶𝘀', 𝗻𝗼𝘁 '𝗻𝗼𝗻-𝘁𝗵𝗶𝘀', not both together, not neither,
𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝘁𝗵𝗲𝗶𝗿 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 & 𝗱𝘆𝗻𝗮𝗺𝗶𝗰 𝗶𝘀 𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [𝗨𝟮𝗧];
𝗕𝗲𝗰𝗮𝘂𝘀𝗲 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝗹𝗶𝗸𝗲 𝗶𝗹𝗹𝘂𝘀𝗶𝗼𝗻𝘀, 𝗿𝗲𝗳𝗹𝗲𝗰𝘁𝗶𝗼𝗻𝘀, 𝗺𝗶𝗿𝗮𝗴𝗲𝘀, 𝗱𝗿𝗲𝗮𝗺𝘀, 𝗲𝗰𝗵𝗼𝘀, 𝗺𝗮𝗴𝗶𝗰𝗮𝗹 𝘁𝗿𝗶𝗰𝗸𝘀: '𝗧𝗵𝗲𝗿𝗲, 𝗯𝘂𝘁 𝗻𝗼𝘁 𝘁𝗵𝗲𝗿𝗲.' – 𝗻𝗼𝘁 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝘁, 𝗻𝗼𝘁 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝘁, 𝗻𝗼𝘁 𝗯𝗼𝘁𝗵 𝘁𝗼𝗴𝗲𝘁𝗵𝗲𝗿, 𝗻𝗼𝘁 𝗻𝗲𝗶𝘁𝗵𝗲𝗿];
𝗕𝗲𝗰𝗮𝘂𝘀𝗲 𝘁𝗵𝗲𝗿𝗲 𝗮𝗿𝗲 𝗻𝗼 𝗿𝗲𝗮𝗹 𝘁𝗵𝗿𝗲𝗲 𝘀𝘁𝗮𝗴𝗲𝘀 𝗼𝗳 𝗯𝗲𝗰𝗼𝗺𝗶𝗻𝗴 𝗳𝗼𝗿 𝗮𝗹𝗹 𝗱𝗵𝗮𝗿𝗺𝗮𝘀: 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁 𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝘁𝗶𝗼𝗻 / 𝗽𝗿𝗼𝗱𝘂𝗰𝘁𝗶𝗼𝗻 / 𝗮𝗿𝗶𝘀𝗶𝗻𝗴, 𝗱𝘂𝗿𝗮𝘁𝗶𝗼𝗻 / 𝗰𝗵𝗮𝗻𝗴𝗲 / 𝗶𝗻𝗰𝗿𝗲𝗮𝘀𝗲 / 𝗱𝗲𝗰𝗿𝗲𝗮𝘀𝗲 / 𝗱𝗲𝗳𝗶𝗹𝗲𝗺𝗲𝗻𝘁 / 𝗽𝘂𝗿𝗶𝗳𝗶𝗰𝗮𝘁𝗶𝗼𝗻 / 𝗳𝗿𝗲𝗲𝗶𝗻𝗴, 𝗰𝗲𝘀𝘀𝗮𝘁𝗶𝗼𝗻 / 𝘀𝘁𝗼𝗽𝗽𝗶𝗻𝗴.

[𝔸𝕣𝕞𝕖𝕕 𝕨𝕚𝕥𝕙 𝕟𝕠 𝕒𝕣𝕞𝕠𝕣 𝕚𝕟 𝕒𝕓𝕤𝕠𝕝𝕦𝕥𝕖 𝕥𝕖𝕣𝕞𝕤,
𝕛𝕦𝕤𝕥 𝕔𝕠𝕟𝕧𝕖𝕟𝕥𝕚𝕠𝕟𝕒𝕝𝕝𝕪 / 𝕣𝕖𝕝𝕒𝕥𝕚𝕧𝕖𝕝𝕪 / 𝕚𝕟𝕥𝕖𝕣𝕤𝕦𝕓𝕛𝕖𝕔𝕥𝕚𝕧𝕖𝕝𝕪.]
.

"𝘛𝘩𝘰𝘴𝘦 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴 𝘴𝘩𝘰𝘶𝘭𝘥 𝘣𝘦 𝘶𝘯𝘥𝘦𝘳𝘴𝘵𝘰𝘰𝘥 𝘵𝘰 𝘣𝘦
𝘢𝘳𝘮𝘦𝘥 𝘸𝘪𝘵𝘩 𝘯𝘰 𝘢𝘳𝘮𝘰𝘳 𝘪𝘯 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘵𝘦𝘳𝘮𝘴

𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴, 𝘨𝘪𝘷𝘦𝘯 𝘵𝘩𝘦 𝘪𝘭𝘭𝘶𝘴𝘰𝘳𝘺 𝘯𝘢𝘵𝘶𝘳𝘦 𝘰𝘧 𝘥𝘩𝘢𝘳𝘮𝘢𝘴,
𝘢𝘳𝘦 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘵𝘩𝘦𝘪𝘳 𝘰𝘸𝘯 𝘮𝘢𝘳𝘬."
.
"𝘉𝘦𝘤𝘢𝘶𝘴𝘦 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘮𝘢𝘥𝘦, 𝘯𝘰𝘵 𝘶𝘯𝘮𝘢𝘥𝘦, 𝘢𝘯𝘥 𝘥𝘰 𝘯𝘰𝘵 𝘰𝘤𝘤𝘢𝘴𝘪𝘰𝘯 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨.

𝘉𝘦𝘤𝘢𝘶𝘴𝘦 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘥𝘰 𝘯𝘰𝘵 𝘮𝘢𝘬𝘦, 𝘥𝘰 𝘯𝘰𝘵 𝘶𝘯𝘮𝘢𝘬𝘦, 𝘢𝘯𝘥 𝘥𝘰 𝘯𝘰𝘵 𝘰𝘤𝘤𝘢𝘴𝘪𝘰𝘯 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨.

𝘉𝘦𝘤𝘢𝘶𝘴𝘦 𝘵𝘩𝘦𝘺 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦𝘭𝘺 𝘥𝘰 𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘢𝘯𝘥 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦𝘭𝘺 𝘤𝘢𝘯𝘯𝘰𝘵 𝘣𝘦 𝘢𝘱𝘱𝘳𝘦𝘩𝘦𝘯𝘥𝘦𝘥;

𝘫𝘶𝘴𝘵 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 / 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 / 𝘪𝘯𝘵𝘦𝘳-𝘴𝘶𝘣𝘫𝘦𝘤𝘵𝘪𝘷𝘦𝘭𝘺."

Résumé / analysis of this chapter:

𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙖𝙧𝙚 𝙖𝙧𝙢𝙚𝙙 [𝙏1] 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙗𝙚𝙞𝙣𝙜 𝙖𝙧𝙢𝙚𝙙 [𝙏2] with the six perfections, and the other practices.

𝙏𝙝𝙚𝙮 𝙖𝙘𝙩 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 [𝙏1] 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙘𝙩𝙞𝙣𝙜 / 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙞𝙣𝙜 [𝙏2] [𝙐2𝙏], without any grasping / attachment / obsession / fixation / reification / reference points / absolutes & oppositions [T2] [U2T], without falling for any extreme or middle, without any duality / di-vision between subject & object & action, cause & effect & causality, right & wrong, movement & rest, samsara (bound) & nirvana (freed); without accepting or rejecting anything in absolute terms; more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T].

[𝔼𝕩𝕒𝕞𝕡𝕝𝕖𝕤:]

"𝙏𝙝𝙚𝙮 𝙫𝙞𝙚𝙬 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙨 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 [𝙏2] 𝙖𝙣𝙙 𝙩𝙝𝙚𝙮 𝙙𝙤 𝙣𝙤𝙩 𝙜𝙞𝙫𝙚 𝙪𝙥 𝙤𝙣 𝙖𝙡𝙡 𝙗𝙚𝙞𝙣𝙜𝙨 [𝙏1] [𝙐2𝙏]."

– (i) "Even though bodhisattva great beings have released beings from the three terrible forms of life in an unbounded, infinite number of world systems [T1], still no beings (object) at all have been released (relation / action) (subject = the bodhisattva) in absolute terms[T2] [U2T]."

– (ii) "Even though bodhisattva great beings conjure up a splendid array of a wheel-turning emperor and give food to those seeking food, up to give whatever requirements are appropriate [T1], still they (subject) do not give (relation / action) anything (object-1-gift) to any being (object-2-recipient) in absolute terms [T2] [U2T]."

– (iii) "Even though bodhisattva great beings establish an unbounded, infinite number of beings in the ten wholesome actions, up to establish them in the eighteen distinct attributes of a buddha [T1], still they do not establish any beings in the ten wholesome actions, up to they do not establish any beings in the eighteen distinct attributes of a buddha in absolute terms [T2] [U2T]."

– (iv) "Even though bodhisattva great beings establish an unbounded, infinite number of beings in the perfection of patience [T1], still they do not establish any beings in the perfection of patience in absolute terms [T2] [U2T]."

– (v) "Even though bodhisattva great beings establish all beings in physical and mental perseverance [T1], still they do not cause any beings to take up, enter into, and be established in physical and mental perseverance in absolute terms [T2] [U2T]."

– (vi) "Even though bodhisattva great beings establish all beings in the perfection of concentration [T1], still they do not cause any beings to take up, enter into, and be established in the perfection of concentration in absolute terms [T2] [U2T]. "

– (vii) "Even though bodhisattva great beings establish all beings in the perfection of wisdom [T1], still they do not establish any beings in the perfection of wisdom in absolute terms [T2] [U2T]."

– (viii) "Even though bodhisattva great beings establish all beings in the perfection of wisdom [T1], still they do not establish any beings in the perfection of wisdom in absolute terms [T2] [U2T]."

– (ix) "Even though bodhisattva great beings establish all beings in as many world systems as there are sand particles in the Gaṅgā River to the east and in all ten directions in the six perfections [T1], still they do not establish any beings in the six perfections in absolute terms [T2] [U2T]."

– (x) "Even if bodhisattva great beings were to produce the thought, 'I have to establish an unbounded, infinite number of beings in the six perfections, up to the knowledge of all aspects furnished with the best of all aspects,' [T1] they would not have produced a thought for the welfare of any being in absolute terms [T2] [U2T]."

"𝙏𝙝𝙤𝙨𝙚 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜𝙨 𝙨𝙝𝙤𝙪𝙡𝙙 𝙗𝙚 𝙪𝙣𝙙𝙚𝙧𝙨𝙩𝙤𝙤𝙙 𝙩𝙤 𝙗𝙚 𝙖𝙧𝙢𝙚𝙙 [𝙏1] 𝙬𝙞𝙩𝙝 𝙣𝙤 𝙖𝙧𝙢𝙤𝙧 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨 [𝙏2] [𝙐2𝙏]

𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 [𝙏1], 𝙜𝙞𝙫𝙚𝙣 𝙩𝙝𝙚 𝙞𝙡𝙡𝙪𝙨𝙤𝙧𝙮 𝙣𝙖𝙩𝙪𝙧𝙚 𝙤𝙛 𝙙𝙝𝙖𝙧𝙢𝙖𝙨, 𝙖𝙧𝙚 𝙚𝙢𝙥𝙩𝙮 𝙤𝙛 𝙩𝙝𝙚𝙞𝙧 𝙤𝙬𝙣 𝙢𝙖𝙧𝙠 [𝙏2] [𝙐2𝙏]."

Why? Because all dharmas – including the three spheres of any relation / action / causality / production, the apparent opposites of any duality, even the two truths themselves – are empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].

Because the knowledge of all aspects is not made, is not unmade, and does not occasion anything, and those beings for whose sake bodhisattva great beings are armed with great armor are not made, not unmade, and do not occasion anything either. So bodhisattvas act without acting, without any attachment / fixation / absolutes (just conventional / relative / inter-subjective concepts, ideas, truths, views, methods, practice, milestones, goals, teachings …).

Why?

𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙢𝙖𝙙𝙚, 𝙣𝙤𝙩 𝙪𝙣𝙢𝙖𝙙𝙚, 𝙖𝙣𝙙 𝙙𝙤 𝙣𝙤𝙩 𝙤𝙘𝙘𝙖𝙨𝙞𝙤𝙣 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜.

𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙙𝙤 𝙣𝙤𝙩 𝙢𝙖𝙠𝙚, 𝙙𝙤 𝙣𝙤𝙩 𝙪𝙣𝙢𝙖𝙠𝙚, 𝙖𝙣𝙙 𝙙𝙤 𝙣𝙤𝙩 𝙤𝙘𝙘𝙖𝙨𝙞𝙤𝙣 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜.

𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝙩𝙝𝙚𝙮 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚𝙡𝙮 𝙙𝙤 𝙣𝙤𝙩 𝙚𝙭𝙞𝙨𝙩 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 𝙖𝙣𝙙 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚𝙡𝙮 𝙘𝙖𝙣𝙣𝙤𝙩 𝙗𝙚 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙚𝙙; 𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮.

"𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝙬𝙝𝙚𝙧𝙚 𝙩𝙝𝙚𝙧𝙚 𝙞𝙨 𝙣𝙤 𝙞𝙣𝙩𝙧𝙞𝙣𝙨𝙞𝙘 𝙣𝙖𝙩𝙪𝙧𝙚 𝙩𝙝𝙚𝙧𝙚 𝙞𝙨

𝙣𝙤 [𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 𝙚𝙭𝙞𝙨𝙩𝙞𝙣𝙜] 𝙥𝙧𝙤𝙙𝙪𝙘𝙩𝙞𝙤𝙣, 𝙨𝙩𝙤𝙥𝙥𝙞𝙣𝙜, 𝙙𝙚𝙘𝙧𝙚𝙖𝙨𝙚, 𝙞𝙣𝙘𝙧𝙚𝙖𝙨𝙚, 𝙙𝙚𝙛𝙞𝙡𝙚𝙢𝙚𝙣𝙩, 𝙤𝙧 𝙥𝙪𝙧𝙞𝙛𝙞𝙘𝙖𝙩𝙞𝙤𝙣."

𝙉𝙤𝙩𝙝𝙞𝙣𝙜 𝙧𝙚𝙖𝙡𝙡𝙮 𝙚𝙭𝙞𝙨𝙩𝙨 𝙖𝙣𝙙 𝙘𝙝𝙖𝙣𝙜𝙚𝙨 / 𝙞𝙣𝙘𝙧𝙚𝙖𝙨𝙚𝙨 / 𝙙𝙚𝙘𝙧𝙚𝙖𝙨𝙚𝙨 / 𝙗𝙚𝙞𝙣𝙜 𝙙𝙚𝙛𝙞𝙡𝙚𝙙 𝙤𝙧 𝙥𝙪𝙧𝙞𝙛𝙞𝙚𝙙, 𝙗𝙚𝙞𝙣𝙜 '𝙩𝙝𝙞𝙨' 𝙤𝙧 '𝙣𝙤𝙣-𝙩𝙝𝙞𝙨' – 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨 [𝙏2],

𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮 [𝙏1] [𝙐2𝙏].

𝘼𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙗𝙤𝙪𝙣𝙙 (𝙩𝙖𝙞𝙣𝙩𝙚𝙙 / 𝙨𝙖𝙢𝙨𝙖𝙧𝙖) 𝙖𝙣𝙙 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙛𝙧𝙚𝙚𝙙 (𝙥𝙪𝙧𝙞𝙛𝙞𝙚𝙙 / 𝙣𝙞𝙧𝙫𝙖𝙣𝙖).

𝘼𝙣𝙙 𝙬𝙝𝙮? 𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙙𝙤 𝙣𝙤𝙩 𝙚𝙭𝙞𝙨𝙩 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮 [𝙏2] [𝙙𝙤 𝙣𝙤𝙩 𝙚𝙭𝙞𝙨𝙩 𝙤𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙙𝙚𝙥𝙚𝙣𝙙𝙚𝙣𝙩𝙡𝙮 𝙤𝙛 𝙩𝙝𝙚 𝙨𝙪𝙗𝙟𝙚𝙘𝙩 / 𝙢𝙞𝙣𝙙].

𝙏𝙝𝙖𝙩 𝙞𝙨 𝙬𝙝𝙮 𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙗𝙤𝙪𝙣𝙙 𝙖𝙣𝙙 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙛𝙧𝙚𝙚𝙙. [𝙣𝙤𝙩 '𝙩𝙝𝙞𝙨', 𝙣𝙤𝙩 '𝙣𝙤𝙣-𝙩𝙝𝙞𝙨', 𝙣𝙤𝙩 𝙗𝙤𝙩𝙝 𝙩𝙤𝙜𝙚𝙩𝙝𝙚𝙧, 𝙣𝙤𝙩 𝙣𝙚𝙞𝙩𝙝𝙚𝙧 – 𝙛𝙤𝙧 𝙬𝙝𝙖𝙩𝙚𝙫𝙚𝙧 '𝙩𝙝𝙞𝙨' 𝙞𝙨.]

𝙎𝙞𝙢𝙞𝙡𝙖𝙧𝙡𝙮, 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙞𝙨𝙤𝙡𝙖𝙩𝙚𝙙 𝙖𝙣𝙙 𝙨𝙤 𝙤𝙣, 𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙗𝙤𝙪𝙣𝙙 𝙖𝙣𝙙 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙛𝙧𝙚𝙚𝙙.

𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙡𝙞𝙠𝙚 𝙞𝙡𝙡𝙪𝙨𝙞𝙤𝙣𝙨, 𝙧𝙚𝙛𝙡𝙚𝙘𝙩𝙞𝙤𝙣𝙨, 𝙢𝙞𝙧𝙖𝙜𝙚𝙨, 𝙙𝙧𝙚𝙖𝙢𝙨, 𝙚𝙘𝙝𝙤𝙨, 𝙢𝙖𝙜𝙞𝙘𝙖𝙡 𝙩𝙧𝙞𝙘𝙠𝙨: '𝙏𝙝𝙚𝙧𝙚, 𝙗𝙪𝙩 𝙣𝙤𝙩 𝙩𝙝𝙚𝙧𝙚.',

𝙩𝙝𝙚𝙣 𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙗𝙤𝙪𝙣𝙙 𝙖𝙣𝙙 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙛𝙧𝙚𝙚𝙙.

𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙙𝙤 𝙣𝙤𝙩 𝙚𝙭𝙞𝙨𝙩 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮, 𝙖𝙡𝙡 𝙙𝙝𝙖𝙧𝙢𝙖𝙨 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙗𝙤𝙪𝙣𝙙 𝙖𝙣𝙙 𝙖𝙧𝙚 𝙣𝙤𝙩 𝙛𝙧𝙚𝙚𝙙.

It is because all dharmas are isolated (from the words and signs for things?), calm, empty, signless, wishless, do not occasion anything, and are not produced that they are not bound and are not freed. (see 10.30)

A form… that is wholesome, unwholesome, with afflictions, without afflictions, with basic immorality, without basic immorality, with outflows, without outflows, ordinary, extraordinary, defiled, and purified

𝙞𝙨 𝙣𝙤𝙩 𝙗𝙤𝙪𝙣𝙙 𝙖𝙣𝙙 𝙞𝙨 𝙣𝙤𝙩 𝙛𝙧𝙚𝙚𝙙. 𝘽𝙚𝙘𝙖𝙪𝙨𝙚 𝙛𝙤𝙧𝙢… 𝙙𝙤𝙚𝙨 𝙣𝙤𝙩 𝙚𝙭𝙞𝙨𝙩 𝙞𝙣𝙝𝙚𝙧𝙚𝙣𝙩𝙡𝙮.

Detailed analysis: https://www.gilehtblog.com/2022/06/prajna-18k-14.html

Chapters 15-16 ∘- What is the Great Vehicle of bodhisattva great beings?‍

𝗖𝗵𝗮𝗽𝘁𝗲𝗿𝘀 𝟭𝟱 & 𝟭𝟲 𝗼𝗳 𝘁𝗵𝗲 𝗣𝗿𝗮𝗷𝗻𝗮𝗽𝗮𝗿𝗮𝗺𝗶𝘁𝗮 𝗦𝘂𝘁𝗿𝗮 𝟭𝟴𝗸

𝗪𝗵𝗮𝘁 𝗶𝘀 𝘁𝗵𝗲 𝗚𝗿𝗲𝗮𝘁 𝗩𝗲𝗵𝗶𝗰𝗹𝗲 𝗼𝗳 𝗯𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮 𝗴𝗿𝗲𝗮𝘁 𝗯𝗲𝗶𝗻𝗴𝘀?‍

𝗗𝗵𝗮𝗿𝗺𝗮𝘀 / 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘀 / 𝗶𝗱𝗲𝗮𝘀 / 𝘃𝗶𝗲𝘄𝘀 / 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗲𝘀 / 𝗺𝗶𝗹𝗲𝘀𝘁𝗼𝗻𝗲𝘀 / 𝗴𝗼𝗮𝗹𝘀 𝘂𝘀𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗚𝗿𝗲𝗮𝘁 𝗩𝗲𝗵𝗶𝗰𝗹𝗲 [𝙈𝙖𝙝𝙖𝙮𝙖𝙣𝙖] 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗮𝗽𝗽𝗿𝗲𝗵𝗲𝗻𝗱𝗶𝗻𝗴 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴 ....

"𝘛𝘩𝘢𝘵, 𝘚𝘶𝘣𝘩ū𝘵𝘪, 𝘪𝘴 𝘵𝘩𝘦 𝘎𝘳𝘦𝘢𝘵 𝘝𝘦𝘩𝘪𝘤𝘭𝘦 𝘰𝘧 𝘣𝘰𝘥𝘩𝘪𝘴𝘢𝘵𝘵𝘷𝘢 𝘨𝘳𝘦𝘢𝘵 𝘣𝘦𝘪𝘯𝘨𝘴
𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘪𝘰𝘯 𝘰𝘧 𝘸𝘪𝘴𝘥𝘰𝘮."

Résumé / analysis of this chapter:

𝙏𝙝𝙚 𝙂𝙧𝙚𝙖𝙩 𝙑𝙚𝙝𝙞𝙘𝙡𝙚 𝙤𝙛 𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜𝙨 𝙞𝙨 𝙩𝙝𝙞𝙨:

– [1] 𝙏𝙝𝙚 𝙨𝙞𝙭 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣𝙨:
The perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom.

The five perfections are always combined with the ‘perfection of wisdom with skillful means’; and vice versa. Practicing one perfection is practicing them all.
.
𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚 [𝙏1] 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙞𝙣𝙜 [𝙏2] [𝙐2𝙏] 𝙩𝙝𝙚 𝙨𝙞𝙭 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣𝙨 for the benefits of all sentient beings, with the thought of awakening connected with the knowledge of all aspects,
. 𝙗𝙮 𝙬𝙖𝙮 𝙤𝙛 𝙣𝙤𝙩 𝙖𝙥𝙥𝙧𝙚𝙝𝙚𝙣𝙙𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨,
. 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙥𝙧𝙤𝙟𝙚𝙘𝙩𝙞𝙣𝙜 / 𝙧𝙚𝙞𝙛𝙮𝙞𝙣𝙜 / 𝙤𝙗𝙟𝙚𝙘𝙩𝙞𝙛𝙮𝙞𝙣𝙜 / 𝙢𝙚𝙣𝙩𝙖𝙡𝙡𝙮 𝙘𝙤𝙣𝙨𝙩𝙧𝙪𝙘𝙩𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨,
. 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙣𝙮 𝙖𝙩𝙩𝙖𝙘𝙝𝙢𝙚𝙣𝙩 / 𝙛𝙞𝙭𝙖𝙩𝙞𝙤𝙣 / 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚𝙨,
. 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙨𝙚𝙩𝙩𝙡𝙞𝙣𝙜 𝙙𝙤𝙬𝙣 𝙤𝙣 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨,
. 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙛𝙖𝙡𝙡𝙞𝙣𝙜 𝙛𝙤𝙧 𝙖𝙣𝙮 𝙚𝙭𝙩𝙧𝙚𝙢𝙚 𝙤𝙧 𝙢𝙞𝙙𝙙𝙡𝙚,
. 𝙗𝙮 𝙬𝙖𝙮 𝙤𝙛 𝙣𝙤 𝙘𝙖𝙪𝙨𝙖𝙡 𝙨𝙞𝙜𝙣 𝙖𝙣𝙙 𝙣𝙤 𝙖𝙗𝙨𝙚𝙣𝙘𝙚 𝙤𝙛 𝙘𝙖𝙪𝙨𝙖𝙡 𝙨𝙞𝙜𝙣,
. 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖𝙘𝙘𝙚𝙥𝙩𝙞𝙣𝙜 / 𝙧𝙚𝙟𝙚𝙘𝙩𝙞𝙣𝙜 / 𝙘𝙝𝙖𝙣𝙜𝙞𝙣𝙜 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙣 𝙖𝙗𝙨𝙤𝙡𝙪𝙩𝙚 𝙩𝙚𝙧𝙢𝙨 [𝙏2] [𝙐2𝙏],
. 𝙟𝙪𝙨𝙩 𝙘𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣𝙖𝙡𝙡𝙮 / 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 / 𝙞𝙣𝙩𝙚𝙧-𝙨𝙪𝙗𝙟𝙚𝙘𝙩𝙞𝙫𝙚𝙡𝙮 [𝙏1].
Thus acting / practicing more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle. That is why they are called Bodhisattva Great Beings armed with great armor, having set out in a Great Vehicle, having mounted on a Great Vehicle.

================================

– [2] 𝙏𝙝𝙚 𝙚𝙞𝙜𝙝𝙩𝙚𝙚𝙣 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨𝙚𝙨: That is the emptiness of all dharmas, pure or impure, without any exception: Ex. The emptiness of: 1. the subject, 2. objects, 3. both subject & object together / relations / actions, 4. emptiness itself, 5. space / the ten directions, 6. the absolute / nirvana, 7. the conditioned / composite / samsara / the three realms, 8. the uncompounded / what has no production, no stopping, no destruction, no lasting, and no changing into something else, 9. what is beyond all extremes & middle, 10. the three stages of becoming – origination, duration / change, cessation –, 11. the indispensable / the three Jewels – Buddha, Dharma, Sangha –, 12. the basic nature of all dharmas / the true nature & dynamic of Reality / suchness, 13. all dharmas / phenomena, 14. all defining characteristics / marks, 15. the unobserved / the three times, 16. non-existent dharmas / non-existence, 17. inherently existent dharmas / existence, 18. both existence & non-existence together.

.
𝘽𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨 𝙪𝙨𝙚 / 𝙧𝙚𝙖𝙡𝙞𝙨𝙚 [𝙏1] 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙪𝙨�

Middle Way Buddhism Blog

Tuesday, June 21, 2022

prajna-18k-92

prajna-18k-91

prajna-18k-90

Prajnaparamita-18k - Second summary of chapters 1-21 - 388

Content ∘

Global short résumé of chapters 1-21 ∘

.Chapter 01 ∘- Everything teaches the perfection of Wisdom

Chapter 02 ∘- Bodhisattvas should train in the Perfection of Wisdom with skillful means

Chapter 03 ∘- How to train in the Perfection of Wisdom? With skillful means.

Chapter 04 ∘- The Perfection of Wisdom is equal to the unequal.

Chapter 05 ∘- Not for everybody

Chapter 06 ∘- Training without apprehending anything

Chapter 07 ∘- How to practice flawlessly?

Chapter 08 ∘- By way of no causal sign and no absence of causal sign

Chapter 09 ∘ – Freedom from all subtle extremes & middle

Chapter 10 ∘ – Train as an illusory person would train and you will reach the knowledge of all aspects

Chapter 11 ∘- Groundless

Chapter 12 ∘ – Practicing to transcend all extreme views

Chapter 13 ∘- Bodhisattva’s Great Armor & Great Vehicle

Chapter 14 ∘ – Armed with no armor. Neither bound nor freed.

Chapters 15-16 ∘- What is the Great Vehicle of bodhisattva great beings?‍