Wednesday, June 1, 2022

Prajnaparamita-10K - Chapter 04 - Union - 254

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Analysis of "The Transcendent Perfection of Wisdom
in Ten Thousand Lines" - 254
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 04 - Union –
[Not complete – Work in Progress]

https://read.84000.co/translation/UT22084-031-002.html


04. UNION – Acting in union with, in accord with, the inconceivable transcendent perfection of wisdom [U2T] without grasping it as an absolute: acting in accord with valid conventional relative truths / views / methods / practices / goals [T1], but without any fixation / attachment [T2] [U2T]. Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and being dependently co-arisen / interdependent, merely labeled / imputed by the mind [U3S].

(From the Introduction: Chapter 4 & 5:
Bodhisattvas do not consider whether or not they are engaged in union with all those phenomena and attributes. Owing to the emptiness of intrinsic defining characteristics [T2], they neither associate anything with nor disassociate anything from anything else (in absolute terms) (i.e. No inherently existing relations / oppositions). They do not consider whether certain things are connected with other things (in absolute terms) because nothing is connected with any other thing (in absolute terms). Indeed, the nature of phenomena is emptiness ‍— non-arising, non-ceasing, neither afflicted nor purified [T2].

Bodhisattvas will approach omniscience, attaining complete purity of body, speech, and mind, as well as freedom from afflicted mental states, and then they will bring sentient beings to maturation until they attain manifestly perfect buddhahood. Bodhisattvas who practice the TRANSCENDENT PERFECTION OF WISDOM [U2T / U2T-3S / U2T-opp / U2T-2T] in this manner [T2] will perfect all the other transcendent perfections [T1] [U2T], whereby they will attain genuinely perfect enlightenment. Since phenomena are invariably non-apprehensible and notions about them are also non-apprehensible [T2], how could the designations of phenomena constitute a bodhisattva?

(i.e. The inconceivable true nature & dynamic of Reality as it is here & now: The three spheres – subject, relation / action, object / phenomena – for any type of relation / action – are like a Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa; one aspect implies / proves / enables the other (<==>) [U2T].
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Everything is like illusions / reflections / mirages / dreams: 'There, but not there' [U2T]. Not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable.)
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(i.e. Understanding / perceiving / realising / experiencing without understanding / perceiving / realising / experiencing the Union of the three spheres [U3S] or the Union of the Two Truths about the three spheres [U2T-3S], but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes; without falling into any extreme or middle; more and more in accord with the Middle Way: not accepting / affirming / seeking / adding / improving / doing in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively; thus more and more in accord with the [inconceivable / ungraspable] transcendent perfection of wisdom; more and more in accord with the inconceivable true nature & dynamic of Reality as it is; more and more in accord with the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
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Everything is appearing but empty, empty but still dependently appearing & relatively functional, merely labeled / imputed by the mind; thus in accord with the Union of the Two Truths [U2T] beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrimination / differentiation / relation / opposition, causality / production, form / matter-energy, space & time. In a sense, primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)

4.1 [Question: How to engage in union with, acting in accord with, this transcendent perfection of wisdom?]

Then, the venerable Śāradvatī­putra asked the Blessed One, "Reverend Lord,
how do great bodhisattva beings engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.) without fixation?"

[Answer: Acting in union with, in accord with, the inconceivable transcendent perfection of wisdom [U2T] without grasping it: acting in accord with valid conventional relative truths / views / methods / practices / goals [T1], but without any fixation / attachment [T2] [U2T]. Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and being dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies the other (<==>) [U2T].]

The Blessed One replied to the venerable Śāradvatī­putra as follows: "Śāradvatī­putra,

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[COVERING ALL PHENOMENA MENTIONED IN CHAPTER 1 & 2:]
when great bodhisattva beings engage in union [accord] with the emptiness [U2T] of physical forms
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom;
(i.e. Bodhisattvas engage with the five aggregates, in union with, in accord with, their true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths [U2T]. They are appearing but empty; empty of inherent existence, not really existent / caused / functional <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. So there is no basis for any attachment / fixation / acceptation or rejection in absolute terms, just conventionally / relatively / inter-subjectively.)
and likewise, when they engage in union [accord] with the emptiness [U2T] of feelings,
the emptiness [U2T] of perceptions,
the emptiness [U2T] of formative predispositions,
and the emptiness [U2T] of consciousness,
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom. (i.e. Acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now [U2T].)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)
(i.e. Nuance: Here 'emptiness' means 'Genuine-emptiness' free from all extremes & middle = the inconceivable Union of the Two Truths free from all extremes & middle [U2T]. Not empty, not non-empty, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)


"Moreover, Śāradvatī­putra, when great bodhisattva beings engage in union [accord] with the emptiness [U2T] of the eyes,
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom; [F.29.b]
(i.e. Bodhisattvas engage with the twelve sense fields, in union with, in accord with, their true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths [U2T]. They are appearing but empty; empty of inherent existence, not really existent / caused / functional <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. So there is no basis for any attachment / fixation / acceptation or rejection in absolute terms, just conventionally / relatively / inter-subjectively.)
and likewise, when they engage in union [accord] with the emptiness [U2T] of the ears, nose, tongue, body, and mental faculty,
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom. (i.e. Acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now [U2T].)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)


"Similarly, when they engage in union [accord] with the emptiness [U2T] of sights,
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom;
and likewise, when they engage in union [accord] with the emptiness [U2T] of sounds, odors, tastes, tangibles, and mental phenomena,
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom. (i.e. Acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now [U2T].)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)


"Similarly, when they engage in union [accord] with the emptiness [U2T] of the sensory element of the eyes,
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom;
(i.e. Bodhisattvas engage with the eighteen sensory elements, in union with, in accord with, their true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths [U2T]. They are appearing but empty; empty of inherent existence, not really existent / caused / functional <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. So there is no basis for any attachment / fixation / acceptation or rejection in absolute terms, just conventionally / relatively / inter-subjectively.)
and likewise, when they engage in union [accord] with the emptiness [U2T] of the sensory element of sights, and the sensory element of visual consciousness;
or with the emptiness [U2T] of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness;
or with the emptiness [U2T] of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness;
or with the emptiness [U2T] of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness;
or with the emptiness [U2T] of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness;
or with the emptiness [U2T] of the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness‍—[in the case of all these sensory elements],
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom. (i.e. Acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now [U2T].)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)


"Similarly, when they engage in union with emptiness [U2T] of suffering,
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom;
(i.e. Bodhisattvas engage with the four Noble Truths, in union with, in accord with, their true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths [U2T]. They are appearing but empty; empty of inherent existence, not really existent / caused / functional <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. So there is no basis for any attachment / fixation / acceptation or rejection in absolute terms, just conventionally / relatively / inter-subjectively.)
and likewise, when they engage in union [accord] with the emptiness [U2T] of the origin of suffering,
the emptiness [U2T] of the cessation of suffering,
and the emptiness [U2T] of the path that leads to the cessation of suffering,
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom. (i.e. Acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now [U2T].)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)


"Similarly, when they engage in union [accord] with the emptiness [U2T] of fundamental ignorance,
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom;
(i.e. Bodhisattvas engage with the twelve links of dependent origination, in union with, in accord with, their true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths [U2T]. They are appearing but empty; empty of inherent existence, not really existent / caused / functional <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. So there is no basis for any attachment / fixation / acceptation or rejection in absolute terms, just conventionally / relatively / inter-subjectively.)
and likewise, when they engage in union [accord] with the emptiness [U2T] of formative predispositions,
the emptiness [U2T] of consciousness,
the emptiness [U2T] of name and form,
the emptiness [U2T] of the sense fields,
the emptiness [U2T] of sensory contact,
the emptiness [U2T] of sensation,
the emptiness [U2T] of craving,
the emptiness [U2T] of grasping,
the emptiness [U2T] of the rebirth process,
the emptiness [U2T] of actual birth, and
the emptiness [U2T] of aging and death‍—[in the case of all these links of dependent origination],
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom. (i.e. Acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now [U2T].)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)


"Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly
and engage in union [accord] with the [aspects of] emptiness [U2T] [F.30.a]
are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now [U2T].).

(i.e. How do great bodhisattva beings engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom?)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)
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(i.e. Bodhisattvas may perceive / know / use without perceiving / knowing / using valid conventional / relative words, concepts, truths, teachings, views, methods, practices, goals, adapted skillful means [T1] … but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes [T2] [U2T]; without falling into any extreme or middle; more and more in accord with the Middle Way: not accepting / affirming / seeking / adding / improving / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively; thus more and more in accord with the [inconceivable / ungraspable] transcendent perfection of wisdom; more and more in accord with the inconceivable true nature & dynamic of Reality as it is; more and more in accord with the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. Why? Because the true nature & dynamic as it is of all dharmas is like a Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing / impermanent appearances [T2], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T - Union of the Two Truths about all dharmas]. They could be co-dependent with their parts & wholes (when applicable), with their causes & conditions & effects (when applicable), with their conceptual opposites (always), and especially co-dependent with the mind merely labeling / imputing them (always) – co-dependent with the mind, but not from the mind-only, not the mind-only. All dharmas are: not existent / caused / functional, not non-existent / non-caused / non-functional, 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 dependent, not independent, not both together, not neither; not empty, not non-empty, not both together, not neither; not dependently arisen, not empty of inherent existence, not both together, not neither; 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 – for whatever 'this' is. Meaning inconceivable.)
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(i.e. About the term 'Union' / 'Yoga': (1) Literally "union" in Sanskrit; Tibetan specifies "union with the natural state." (2) A term which is generally used to refer to a wide range of spiritual practices. It literally means to be merged with or "yoked to," in the sense of being fully immersed in one's respective discipline. – From: https://read.84000.co/glossary.html?entity-id=entity-844 )


[Answer: Not acting in union with, in accord with, impermanent conditioned illusory appearances, just conventionally / relatively / inter-subjectively. Appearances do not form a solid basis for choices and activities – just possibly conventionally / relatively / inter-subjectively.]

"Those who engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.).
through the [aforementioned aspects of] emptiness [U2T]
(i.e. Bodhisattvas engage with all phenomena, in union with, in accord with, their true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths [U2T]. They are appearing but empty; empty of inherent existence, not really existent / caused / functional <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. So there is no basis for any attachment / fixation / acceptation or rejection in absolute terms, just conventionally / relatively / inter-subjectively.)
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[COVERING ALL PHENOMENA MENTIONED IN CHAPTER 1 & 2:]
do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] physical forms,
and likewise, they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] feelings, perceptions, formative predispositions, and consciousness.


"Similarly, they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] the eyes,
and likewise they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] the ears, nose, tongue, body, and the mental faculty.


"Similarly, they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] sights;
and likewise, they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] sounds, odors, tastes, tangibles, and mental phenomena.


"Similarly, they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] the sensory element of the eyes;
and likewise, they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] the sensory element of the eyes, the sensory element of sights and the sensory element of visual consciousness; or the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness; or the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; or the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; or the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness.


"Similarly, they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] suffering;
and likewise, they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.


"Similarly, they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] fundamental ignorance, [F.30.b]
and likewise they do not consider whether or not they engage in union [accord] with [impermanent conditioned appearances like] formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death.


"Śāradvatī­putra, when great bodhisattva beings engage in union accordingly (i.e. not basing choices & activities on impermanent conditioned illusory appearances),
they are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.).



[Answer: Not acting in union with, in accord with, the dualistic characteristics / properties / attributes / qualities / relations / oppositions of impermanent conditioned illusory appearances, just conventionally / relatively / inter-subjectively. Appearances and their characteristics / properties / attributes / qualities / relations / oppositions do not form a solid basis for choices and activities – just possibly conventionally / relatively / inter-subjectively.]

"Moreover, Śāradvatī­putra, great bodhisattva beings who engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.).
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[COVERING ALL PHENOMENA MENTIONED IN CHAPTER 1 & 2:]
do not consider whether physical forms are permanent or impermanent; (i.e. Non-fixation: Not thinking the five aggregates are inherently existing with inherently existing characteristics / properties / attributes / qualities / relations / oppositions … like permanence, impermanence, both together, neither; imbued with happiness, imbued with suffering, both together, neither; constituting a self, constituting a non-self, both together, neither; empty, non-empty, both together, neither; with signs, without signs, both together, neither; void, not-void, both together, neither; afflicted, purified, both together, neither; having aspirations, not having aspirations, both together, neither; arising / changing / ceasing, unarisen / unchanging / unceasing, both together, neither; entities, non-entities, both together, neither; etc.)
likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are permanent or impermanent.
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(i.e. Examples of fixation / wrong views – any view held in absolute terms, or completely rejected in absolute terms, about any dharma --. Examples:
thinking those dharmas are inherently existing with inherently existing characteristics / properties / attributes / qualities / relations / oppositions …
or that those dharmas are completely non-existent,
or both existent & non-existent together,
or neither existent nor non-existent;
ex. thinking that something is inherently good, bad, both together, or neither;
or thinking that something is inherently permanent, impermanent, both together, or neither;
or thinking that something is inherently dependent, independent, both together, or neither;
or thinking that something is inherently empty, non-empty, both together, or neither;
or thinking that something is inherently dependently arisen, empty of inherent existence, both truths together as if different and in opposition, or neither truth as if identical and one;
or thinking that something is inherently 'this', or 'non-this', both together, neither – for whatever 'this' is; etc.
Example of right view – holding no view in absolute terms: realising that all dharmas -- physical, conceptual, mental -- are
not existent / caused / functional, not non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
not dependent, not independent, 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 dependently co-arisen [T1], not empty of inherent existence [T2], not both together [2T], not neither truth [1T], and there is no fifth;
not arising / changing / ceasing, not unarisen / unchanging / unceasing, 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.
Bodhisattvas can use any view as a tool / adapted skillful means [T1], but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes [T2] [U2T]. Thus holding without holding some views conventionally / relatively [T1], but not ultimately / absolutely [T2]; thus in accord with the inconceivable true nature & dynamic of Reality as it is here & now [U2T].)


"They do not consider whether physical forms are imbued with happiness or suffering;
likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or suffering.
They do not consider whether physical forms constitute a self or a non-self;
likewise, they do not consider whether feelings, perceptions, predispositions, and consciousness constitute a self or a non-self.


"They do not consider whether physical forms are empty or not empty;
likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are empty or not empty.
They do not consider whether physical forms are with signs or signless;
likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are with signs or signless.
They do not consider whether physical forms have aspirations or are without aspirations;
likewise,
they do not consider whether feelings, perceptions, formative predispositions, and consciousness have aspirations [F.31.a] or are without aspirations.


"They do not consider whether physical forms are calm or not calm;
likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are calm or not calm.
They do not consider whether physical forms are void or not; likewise,
they do not consider whether feelings, perceptions, formative predispositions, and consciousness are void or not.
They do not consider whether physical forms are afflicted or purified;
likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are afflicted or purified.
They do not consider whether physical forms arise or cease;
likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness arise or cease.
They do not consider whether physical forms are entities or non-entities;
likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are entities or non-entities.


"They do not consider whether the eyes are permanent or impermanent; (i.e. Non-fixation: Not thinking the twelve sense fields are inherently existing with inherently existing characteristics / properties / attributes / qualities / relations / oppositions … like permanence, impermanence, both together, neither; imbued with happiness, imbued with suffering, both together, neither; constituting a self, constituting a non-self, both together, neither; empty, non-empty, both together, neither; with signs, without signs, both together, neither; void, not-void, both together, neither; afflicted, purified, both together, neither; having aspirations, not having aspirations, both together, neither; arising / changing / ceasing, unarisen / unchanging / unceasing, both together, neither; entities, non-entities, both together, neither; etc.)
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are permanent or impermanent.
They do not consider whether the eyes are imbued with happiness or suffering;
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are imbued with happiness or suffering.
They do not consider whether the eyes constitute a self or a non-self; [F.31.b]
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty constitute a self or a non-self.
They do not consider whether the eyes are empty or not empty;
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are empty or not empty.
They do not consider whether the eyes are with signs or signless;
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are with signs or signless.
They do not consider whether the eyes have aspirations or are without aspirations;
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty have aspirations or are without aspirations.
They do not consider whether the eyes are calm or not calm;
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are calm or not calm.
They do not consider whether the eyes are void or not;
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are void or not.
They do not consider whether the eyes are afflicted or purified;
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are afflicted or purified.
They do not consider whether the eyes arise or cease;
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty arise or cease.
They do not consider whether the eyes are entities or non-entities;
likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are entities or non-entities.[F.32.a]


"They do not consider whether sights are permanent or impermanent,
and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights are imbued with happiness or suffering,

and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights constitute a self or a non-self,

and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights are empty or not empty,

and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights are with signs or signless,

and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights have aspirations or are without aspirations,

and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights are calm or not calm,

and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights are void or not,

and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights are afflicted or purified,

and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights arise or cease,
and the same goes for [the other sense objects], up to and including mental phenomena.
They do not consider whether sights are entities or non-entities,

and the same goes for [the other sense objects], up to and including mental phenomena.


"This same refrain should also be applied to the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness. (i.e. Non-fixation: Not thinking the eighteen sensory elements are inherently existing with inherently existing characteristics / properties / attributes / qualities / relations / oppositions … like permanence, impermanence, both together, neither; imbued with happiness, imbued with suffering, both together, neither; constituting a self, constituting a non-self, both together, neither; empty, non-empty, both together, neither; with signs, without signs, both together, neither; void, not-void, both together, neither; afflicted, purified, both together, neither; having aspirations, not having aspirations, both together, neither; arising / changing / ceasing, unarisen / unchanging / unceasing, both together, neither; entities, non-entities, both together, neither; etc.)
With regard to these and [all the other sensory elements], up to and including the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness,
they do not consider whether these are permanent or impermanent, imbued with happiness or suffering, [F.32.b] a self or not a self, empty or not empty, with signs or signless, having aspirations or lacking aspirations, calm or not calm, void or not, afflicted or purified, arising or ceasing, and entities or non-entities.


"Similarly, they do not consider whether the noble truths are permanent or impermanent, and so on, as described above. (i.e. Non-fixation: Not thinking the four Noble Truths are inherently existing with inherently existing characteristics / properties / attributes / qualities / relations / oppositions … like permanence, impermanence, both together, neither; imbued with happiness, imbued with suffering, both together, neither; constituting a self, constituting a non-self, both together, neither; empty, non-empty, both together, neither; with signs, without signs, both together, neither; void, not-void, both together, neither; afflicted, purified, both together, neither; having aspirations, not having aspirations, both together, neither; arising / changing / ceasing, unarisen / unchanging / unceasing, both together, neither; entities, non-entities, both together, neither; etc.)


"Similarly, they do not consider whether fundamental ignorance is permanent or impermanent, (i.e. Non-fixation: Not thinking the twelve links of dependent origination are inherently existing with inherently existing characteristics / properties / attributes / qualities / relations / oppositions … like permanence, impermanence, both together, neither; imbued with happiness, imbued with suffering, both together, neither; constituting a self, constituting a non-self, both together, neither; empty, non-empty, both together, neither; with signs, without signs, both together, neither; void, not-void, both together, neither; afflicted, purified, both together, neither; having aspirations, not having aspirations, both together, neither; arising / changing / ceasing, unarisen / unchanging / unceasing, both together, neither; entities, non-entities, both together, neither; etc.)
and the same goes for [all the other links of dependent origination] up to and including aging and death.
In all such cases, the same refrain should be extensively applied, exactly as indicated above with respect to the psycho-physical aggregates.


[Answer: Not acting in union with, in accord with, dualistic characteristics / properties / attributes like the three times. Not associating or dissociating any phenomena with the limits of the three times. Like saying: this phenomena is past, this one present, that other one future.]

"Moreover, Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom
enter into emptiness with respect to the intrinsic defining characteristics of all phenomena, and having entered therein,

(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)
(i.e. Bodhisattvas engage with all phenomena, in union with, in accord with, their true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths [U2T]. They are appearing but empty; empty of inherent existence, not really existent / caused / functional <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. So there is no basis for any attachment / fixation / acceptation or rejection in absolute terms, just conventionally / relatively / inter-subjectively.)
-
they neither associate anything with nor disassociate anything from physical forms.
Similarly, they neither associate anything with nor disassociate anything from feelings, perceptions, formative predispositions, and consciousness.
-
They neither associate physical forms with the limit of past time, (i.e. Not associating or dissociating the five aggregates with the three times [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of past time. (i.e. Union of the Two Truths about the three times.)
Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with the limit of past time,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of past time.
-
Similarly, they neither associate physical forms with the limit of future time,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of future time.
Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with the limit of future time, nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of future time. [F.33.a]
-
They neither associate physical forms with present events,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of present events.
Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with present events,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of present events.


"Moreover, Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom
neither associate the eyes with the limit of past time, (i.e. Not associating or dissociating the twelve sense fields with the three times [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of past time.
-
Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with the limit of past time,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of past time.
-
Similarly, they neither associate the eyes with the limit of future time,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of future time.
-
Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with the limit of future time,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of future time.
-
They neither associate the eyes with present events,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of present events.
-
Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with present events,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of present events. Just as this applies to the inner sense fields, so it is with the outer sense fields.


"Similarly, they neither associate the sensory element of the eyes with the limit of past time, (i.e. Not associating or dissociating the eighteen sensory elements with the three times [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
nor do they disassociate it therefrom;
likewise, they neither associate it with the limit of future time or present events,
nor do they disassociate it therefrom.
If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events.
-
Similarly, they neither associate the sensory element of sights and the sensory element of visual consciousness; the sensory element of the ears, the sensory element of sounds, [F.33.b] and the sensory element of auditory consciousness; the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness with the limit of past time, the limit of future time, and present events,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events.


"This same refrain should also be applied extensively to the noble truths, exactly as before. (i.e. Not associating or dissociating the four Noble Truths with the three times [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
-
Similarly, it should be applied to [the links of dependent origination] from fundamental ignorance to aging and death. (i.e. Not associating or dissociating the twelve links of dependent origination with the three times [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
They neither associate [such links] with the limit of past time, the limit of future time, and present events,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events.


Śāradvatī­putra, great bodhisattva beings who engage in union accordingly are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.). [B4]


[Answer: Perceiving / knowing in union with, in accord with, the transcendent perfection of wisdom [U2T]: perceiving / knowing in accord with valid conventional relative truths / views / methods / practices / goals [T1], but without any fixation / attachment [T2] [U2T]. Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and being dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies the other (<==>) [U2T].]

"Moreover, Śāradvatī­putra, great bodhisattva beings who persevere in the transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)
neither associate physical forms with omniscience, (i.e. In Reality as it is, there are no inherently existing five aggregates [T2]; just conventional / relative / inter-subjective ones [T1], as merely labeled / imputed by the mind [U3S]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of physical forms.
-
Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with omniscience,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of consciousness [and the aforementioned aggregates].


"Similarly, they neither associate the eyes with omniscience, (i.e. In Reality as it is, there are no inherently existing twelve sense fields [T2]; just conventional / relative / inter-subjective ones [T1], as merely labeled / imputed by the mind [U3S]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the eyes.
-
Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with omniscience,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of the mental faculty [and the aforementioned sense organs].
-
Similarly, [F.34.a] they neither associate sights with omniscience,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of sights.
-
Similarly, they neither associate sounds, odors, tastes, tangibles, and mental phenomena with omniscience,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider the nature of mental phenomena [and the aforementioned sense objects].
-
Similarly, they neither associate the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness with omniscience, (i.e. In Reality as it is, there are no inherently existing eighteen sensory elements [T2]; just conventional / relative / inter-subjective ones [T1], as merely labeled / imputed by the mind [U3S]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of visual consciousness.
-
Similarly, they neither associate the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness with omniscience,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of auditory consciousness.
-
Similarly, they neither associate the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness with omniscience,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of olfactory consciousness.
-
Similarly, they neither associate the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness with omniscience,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of gustatory consciousness.
-
Similarly, they neither associate the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness with omniscience,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of tactile consciousness.
-
Similarly, they neither associate the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness with omniscience,
nor do they disassociate them therefrom.
If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of mental consciousness. [F.34.b]


"Similarly, they neither associate the truth of suffering with omniscience, (i.e. In Reality as it is, there are no inherently existing four Noble Truths [T2]; just conventional / relative / inter-subjective ones [T1], as merely labeled / imputed by the mind [U3S]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
nor do they disassociate it therefrom.
If you ask why, it is because they do not consider the nature of the truth of suffering.
-
Similarly, they neither associate the truth of the origin of suffering with omniscience,
nor do they disassociate it therefrom.
If you ask why, it is because they do not consider the nature of the truth of the origin of suffering.
-
Similarly, they neither associate the truth of the cessation of suffering with omniscience,
nor do they disassociate it therefrom.
If you ask why, it is because they do not consider the nature of the truth of the cessation of suffering.
-
Similarly, they neither associate the truth of the path with omniscience,
nor do they disassociate it therefrom.
If you ask why, it is because they do not consider the nature of the truth of the path.


"Similarly, they neither associate fundamental ignorance with omniscience, (i.e. In Reality as it is, there are no inherently existing twelve links of dependent origination [T2]; just conventional / relative / inter-subjective ones [T1], as merely labeled / imputed by the mind [U3S]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
nor do they disassociate it therefrom.
If you ask why, it is because they do not consider the nature of fundamental ignorance.
-
Similarly, they neither associate [the other links of dependent origination], up to and including aging and death, with omniscience,
nor do they disassociate them therefrom, and so on.
If you ask why, it is because they do not consider the nature of [these links of dependent origination], up to and including aging and death.


Śāradvatī­putra, great bodhisattva beings who engage in union accordingly are said to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.).


"Moreover, Śāradvatī­putra, great bodhisattva beings who engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.).
do not consider whether physical forms are connected with feelings.
They do not consider whether feelings are connected with perceptions.
They do not consider whether perceptions are connected with formative predispositions.
They do not consider whether formative predispositions are connected with consciousness.
If you ask why, it is because, owing to the emptiness of inherent existence [U2T], there is no phenomenon that is connected with any [other] phenomenon. (i.e. Union of the Two Truths about the three spheres – ex. subject / item-1, relation / action / connection / opposition, object / item-2 – [U3S / U2T-3S]. They are empty of inherent existence <==> because interdependent.)
-
Similarly, [F.35.a] they do not consider whether the eyes are connected with the ears.
They do not consider whether the ears are connected with the nose.
They do not consider whether the nose is connected with the tongue.
They do not consider whether the tongue is connected with the body.
They do not consider whether the body is connected with the mental faculty.
If you ask why, it is because, owing to the emptiness of inherent existence [U2T], there is no phenomenon that is connected with any [other] phenomenon. (i.e. Union of the Two Truths about the three spheres – ex. subject / item-1, relation / action / connection / opposition, object / item-2 – [U3S / U2T-3S]. They are empty of inherent existence <==> because interdependent.)
-
Similarly, they do not consider whether sights are connected with sounds.
Similarly, they do not consider whether sounds are connected with odors.
They do not consider whether odors are connected with tastes.
They do not consider whether tastes are connected with tangibles.
They do not consider whether tangibles are connected with mental phenomena.
If you ask why, it is because, owing to the emptiness of inherent existence [U2T], there is no phenomenon that is connected with any [other] phenomenon. (i.e. Union of the Two Truths about the three spheres – ex. subject / item-1, relation / action / connection / opposition, object / item-2 – [U3S / U2T-3S]. They are empty of inherent existence <==> because interdependent.)


"The same refrain should also be extensively applied to the sensory elements, exactly as has been indicated here in the context of the psycho-physical aggregates. (i.e. Union of the Two Truths about the three spheres – ex. subject / item-1, relation / action / connection / opposition, object / item-2 – [U3S / U2T-3S]. They are empty of inherent existence <==> because interdependent.)


"Similarly, they do not consider whether the truth of suffering is connected with the truth of the origin of suffering.
They do not consider whether the truth of the origin of suffering is connected with the truth of the cessation of suffering.
They do not consider whether the truth of the cessation of suffering is connected with the truth of the path.
If you ask why, it is because, owing to the emptiness of inherent existence [U2T], there is no phenomenon that is connected with any [other] phenomenon. (i.e. Union of the Two Truths about the three spheres – ex. subject / item-1, relation / action / connection / opposition, object / item-2 – [U3S / U2T-3S]. They are empty of inherent existence <==> because interdependent.)


"Similarly, they do not consider whether fundamental ignorance is connected with formative predispositions, and so on, up to and including [the link of] aging and death. [F.35.b]
If you ask why, it is because, owing to the emptiness of inherent existence [U2T], there is no phenomenon that is connected with any [other] phenomenon. (i.e. Union of the Two Truths about the three spheres – ex. subject / item-1, relation / action / connection / opposition, object / item-2 – [U3S / U2T-3S]. They are empty of inherent existence <==> because interdependent.)


[Answer: The two truths – appearances and emptiness – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning inconceivable.]

"Śāradvatī­putra, the emptiness of physical forms is not [the same as] physical forms. (i.e. Union of the five aggregates and emptiness of inherent existence. 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. One is not the real cause of the other.)
Similarly, the emptiness of feelings, perceptions, formative predispositions, and consciousness is not [the same as] consciousness and the [aforementioned aggregates].
Śāradvatī­putra, the emptiness of physical forms does not generate physical forms.
Similarly, the emptiness of feelings does not generate feelings.
The emptiness of perceptions does not generate perceptions.
The emptiness of formative predispositions does not generate formative predispositions.
The emptiness of consciousness does not generate consciousness.

"Similarly, the emptiness of the eyes is not [the same as] the eyes. (i.e. Union of the twelve sense fields and emptiness of inherent existence. 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. One is not the real cause of the other.)
Similarly, the emptiness of the ears, nose, tongue, body, and mental faculty is not [the same as] the mental faculty and the [aforementioned sense organs].
Similarly, the emptiness of sights is not [the same as] sights.
Similarly, the emptiness of sounds, odors, tastes, tangibles, and mental phenomena is not [the same as] mental phenomena and the [aforementioned sense objects].

Similarly, the emptiness of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness is not [the same as] the sensory element of visual consciousness and the [aforementioned sensory elements]. (i.e. Union of the eighteen sensory elements and emptiness of inherent existence. 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. One is not the real cause of the other.)
Similarly, the emptiness of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness is not [the same as] the sensory element of auditory consciousness [and the aforementioned sensory elements].
Similarly, the emptiness of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness is not [the same as] the sensory element of olfactory consciousness and the [aforementioned sensory elements].
Similarly, the emptiness of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness is not [the same as] the sensory element of gustatory consciousness and the [aforementioned sensory elements].
Similarly, the emptiness of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness is not [the same as] the sensory element of tactile consciousness and the [aforementioned sensory elements].
Similarly, the emptiness of the sensory element of the mental faculty, [F.36.a] the sensory element of mental phenomena, and the sensory element of mental consciousness is not [the same as] the sensory element of mental consciousness and the [aforementioned sensory elements].

"Similarly, the emptiness of the truth of suffering is not [the same as] [the truth of] suffering. (i.e. Union of the four Noble Truths and emptiness of inherent existence. 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. One is not the real cause of the other.)
Similarly, the emptiness of the truth of the origin of suffering is not [the same as] [the truth of] the origin of suffering.
Similarly, the emptiness of the truth of the cessation of suffering is not [the same as] [the truth of] the cessation of suffering.
Similarly, the emptiness of the truth of the path is not [the same as] [the truth of] the path.

Similarly, the emptiness of fundamental ignorance is not [the same as] fundamental ignorance, and so it is with [all the other links of dependent origination], up to and including aging and death, the emptiness of which is not [the same as] aging and death. (i.e. Union of the twelve links of dependent origination and emptiness of inherent existence. 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. One is not the real cause of the other.)

"If you ask why, Śāradvatī­putra, emptiness is not something other than [different from] physical forms; (i.e. Union of the five aggregates and emptiness of inherent existence. 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. One is not the real cause of the other.)
nor are physical forms something other than [different from] emptiness.
The nature of physical forms is emptiness.
Emptiness is physical forms.
Similarly, emptiness is not [the same as] something other than feelings, perceptions, formative predispositions, and consciousness;
nor are consciousness [and so forth] something other than [different from] emptiness.
The nature of consciousness is emptiness.
Emptiness indeed is consciousness. 146 (i.e. Mentioned above: "the emptiness of consciousness is not [the same as] consciousness". So they are not the same, not different, not both together, not neither, and there is no fifth.)

"Similarly, emptiness is not something other than [different from] the eyes; (i.e. Union of the twelve sense fields and emptiness of inherent existence. 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. One is not the real cause of the other.)
nor are the eyes something other than [different from] emptiness.
The nature of the eyes is emptiness.
Emptiness is the eyes.
Similarly, emptiness is not something other than [different from] the ears, the nose, the tongue, the body, and the mental faculty;
nor are the mental faculty and the [aforementioned sense organs] something other than [different from] emptiness.
The nature of the mental faculty is emptiness.
Emptiness is the mental faculty. (i.e. Mentioned above: "the emptiness of mental faculty is not mental faculty". So they are not the same, not different, not both together, not neither, and there is no fifth.)

"Similarly, emptiness is not something other than [different from] sights;
nor are sights something other than [different from] emptiness.
The nature of sights is emptiness.
Emptiness is sights.
Similarly, emptiness is not something other than [different from] sounds, odors, tastes, tangibles, and mental phenomena;
nor are mental phenomena and the [aforementioned sense objects] something other than [different from] emptiness.
The nature of mental phenomena is emptiness. [F.36.b]
Emptiness is mental phenomena. (i.e. Mentioned above: "the emptiness of mental phenomena is not mental phenomena". So they are not the same, not different, not both together, not neither, and there is no fifth.)

"Similarly, emptiness is not something other than [different from] the sensory element of the eyes; (i.e. Union of the eighteen sensory elements and emptiness of inherent existence. 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. One is not the real cause of the other.)
nor is the sensory element of the eyes something other than [different from] emptiness.
The nature of the sensory element of the eyes is emptiness.
Emptiness is the sensory element of the eyes.
Similarly, emptiness is not something other than [different from] [the remaining sensory elements], up to and including the sensory element of mental consciousness;
nor are [the sensory elements], up to and including the sensory element of mental consciousness, something other than [different from] emptiness.
The nature of the sensory element of mental consciousness is emptiness;
and, in the same vein, emptiness is the sensory element of mental consciousness and so forth.

"Similarly, emptiness is not something other than [different from] the noble truths. (i.e. Union of the four Noble Truths and emptiness of inherent existence. 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. One is not the real cause of the other.)
Nor are the noble truths something other than [different from] emptiness.
The nature of the noble truths is emptiness.
Emptiness is the noble truths. (i.e. Mentioned above: "the emptiness of the noble truths is not the noble truths". So they are not the same, not different, not both together, not neither, and there is no fifth.)

"Similarly, emptiness is not something other than [different from] [different from] fundamental ignorance. (i.e. Union of the twelve links of dependent origination and emptiness of inherent existence. 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. One is not the real cause of the other.)
Nor is fundamental ignorance something other than [different from] emptiness.
The nature of fundamental ignorance is emptiness.
Emptiness is fundamental ignorance; and so it is with [all the other links of dependent origination], up to and including aging and death.
Emptiness is not something other than [different from] aging and death.
Nor are aging and death something other than [different from] emptiness.
The nature of aging and death is emptiness.
Emptiness is aging and death. (i.e. Mentioned above: "the emptiness of aging and death is not aging and death". So they are not the same, not different, not both together, not neither, and there is no fifth.)


[Answer: So all dharmas are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable.]

"Śāradvatī­putra, [Genuine-]emptiness [the Ground / Basis / Source / Suchness / U2T] neither arises nor ceases.
It is neither afflicted nor purified.
It neither decreases nor increases.
It is neither past, future, nor present.
-
Therein there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness.
(i.e. There are no real five aggregates [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)


Therein, there are no eyes, no ears, no nose, no tongue, no body, no mental faculty,
no sights, no sounds, no odors, no tastes, no tangibles, and no mental phenomena.
(i.e. There are no real twelve sense fields [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)


"Therein, there is no sensory element of the eyes, no sensory element of sights, no sensory element of visual consciousness, [F.37.a] no sensory element of the ears, no sensory element of sounds, no sensory element of auditory consciousness, no sensory element of the nose, no sensory element of odors, no sensory element of olfactory consciousness, no sensory element of the tongue, no sensory element of tastes, no sensory element of gustatory consciousness, no sensory element of the body, no sensory element of tangibles, no sensory element of tactile consciousness, no sensory element of the mental faculty, no sensory element of mental phenomena, and no sensory element of mental consciousness.
(i.e. There are no real eighteen sensory elements [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)


"Therein there is no [truth of] suffering, no [truth of] the origin of suffering, no [truth of] the cessation of suffering, and no [truth of] the path.
(i.e. There are no real four Noble Truths [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)


"Therein, there is no fundamental ignorance, no cessation of fundamental ignorance, no formative predispositions, no cessation of formative predispositions, no consciousness, no cessation of consciousness, no name and form, no cessation of name and form, no six sense fields, no cessation of the six sense fields, no sensory contact, no cessation of sensory contact, no sensation, no cessation of sensation, no craving, no cessation of craving, no grasping, no cessation of grasping, no rebirth process, no cessation of rebirth process, no actual birth, no cessation of actual birth, no aging and death, and no cessation of aging and death.
(i.e. There are no real twelve links of dependent origination [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)


"Therein, there is no attainment.
There is no clear realization.
Therein, there is no one entering the stream, no fruit of entering the stream,
no one being tied to one more rebirth, no fruit of being tied to one more rebirth,
no one who will no longer be subject to rebirth, no fruit of no longer being subject to rebirth,
no arhatship, no fruit of arhatship,
no individual enlightenment, and no pratyekabuddha.
Therein, there is no attainment of completely perfect buddhahood, and no genuinely perfect enlightenment.
(i.e. There are no real stages of enlightenment [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)


[Answer: Engaging / practicing without engaging / practicing in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom [T1], without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes [T2] [U2T]. Not even grasping at a 'transcendent perfection of wisdom', or at any other perfections, or at anything else.]

"Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly are said to engage in union. (i.e. Acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now [U2T].)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)

When they practice the transcendent perfection of wisdom accordingly,
they do not consider whether or not they engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom. [F.37.b]
-
They do not consider whether or not they engage in union [accord]
with the transcendent perfection of generosity,
with the transcendent perfection of ethical discipline,
with the transcendent perfection of tolerance,
with the transcendent perfection of perseverance, or
with the transcendent perfection of meditative concentration.
(i.e. There are no real six paramitas [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)

"Similarly, they do not consider whether or not they engage in union [accord] with the applications of mindfulness.
(i.e. There are no real four applications of mindfulness [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)
-
In the same vein, they do not consider whether or not they engage in union [accord] with the noble eightfold path or [with all the other causal and fruitional attributes], up to and including the ten powers of the tathāgatas.
(i.e. There are no real noble eightfold path … [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.
-
In the same vein, they do not consider whether or not they engage in union [accord] with the eighteen distinct qualities of the buddhas or [with all other attainments], up to and including omniscience.
(i.e. There are no real eighteen distinct qualities of the buddhas … [T2]; just conventionally / relatively / inter-subjectively [T1] [U2T]. They are not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither [U2T].)
(i.e. Nuance: Here 'no' means: not inherently existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning inconceivable – otherwise it is grasping / getting attached to / fixating on a dualistic concept, one extreme or another.)


Śāradvatī­putra, it is for these reasons that great bodhisattva beings who engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom are said to engage in union. (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)


"Śāradvatī­putra, great bodhisattva beings who engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom are approaching omniscience. (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)
Commensurate with their approach to omniscience, they attain complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks.
Commensurate with their attainment of complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks, they do not entertain thoughts of desire,
and similarly, they do not entertain thoughts of hatred and delusion.
They do not entertain thoughts of pride, pretentiousness, deceit, attachment, miserliness, envy, or all sorts of [mistaken] views.
Since they do not entertain thoughts of desire,
and similarly, they do not entertain [any other such thoughts], up to and including the plethora of [mistaken] views, they are never conceived within a mother's womb, and they will invariably be born miraculously.
Except in order to bring sentient beings to maturation, [F.38.a] they will never be born in the inferior realms.
They will proceed from one field to another field.
They will bring sentient beings to maturation, they will completely refine the fields,
and they will never be separated from the lord buddhas
until they attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.


"Consequently, Śāradvatī­putra, great bodhisattva beings who wish to attain these enlightened attributes and advantages should engage in union in that manner, at all times, without abandoning their engagement with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.). 

If you ask why, Śāradvatī­putra, it is because this union of great bodhisattva beings, this union of emptiness, is supreme.

(i.e. How do great bodhisattva beings engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom?)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], with the Middle Way free from all extremes & middle.)
-
(i.e. Bodhisattvas may perceive / know / use without perceiving / knowing / using valid conventional / relative words, concepts, truths, teachings, views, methods, practices, goals, adapted skillful means [T1] … but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes [T2] [U2T]; without falling into any extreme or middle; more and more in accord with the Middle Way: not accepting / affirming / seeking / adding / improving / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively; thus more and more in accord with the [inconceivable / ungraspable] transcendent perfection of wisdom; more and more in accord with the inconceivable true nature & dynamic of Reality as it is; more and more in accord with the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. Why? Because the true nature & dynamic as it is of all dharmas is like a Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing / impermanent appearances [T2], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T - Union of the Two Truths about all dharmas]. They could be co-dependent with their parts & wholes (when applicable), with their causes & conditions & effects (when applicable), with their conceptual opposites (always), and especially co-dependent with the mind merely labeling / imputing them (always) – co-dependent with the mind, but not from the mind-only, not the mind-only. All dharmas are: not existent / caused / functional, not non-existent / non-caused / non-functional, 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 dependent, not independent, not both together, not neither; not empty, not non-empty, not both together, not neither; not dependently arisen, not empty of inherent existence, not both together, not neither; 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 – for whatever 'this' is. Meaning inconceivable.)
-
(i.e. About the term 'Union' / 'Yoga': (1) Literally "union" in Sanskrit; Tibetan specifies "union with the natural state." (2) A term which is generally used to refer to a wide range of spiritual practices. It literally means to be merged with or "yoked to," in the sense of being fully immersed in one's respective discipline. – From: https://read.84000.co/glossary.html?entity-id=entity-844 )

"Śāradvatī­putra, this union whereby great bodhisattva beings practice the transcendent perfection of wisdom endures when all other engagements have been surpassed.
Śāradvatī­putra, great bodhisattva beings who maintain this union achieve the ten powers of the tathāgatas.
They achieve the four assurances,
the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.
Śāradvatī­putra, great bodhisattva beings who maintain this union never entertain thoughts of miserliness.
They never entertain thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity."


Then the venerable Śāradvatī­putra, the venerable Mahā­maudgalyāyana, the venerable Su­bhūti, the venerable Mahākāśyapa, the venerable Pūrṇa­maitrāyaṇī­putra, and in addition to them, a multitude of renowned fully ordained monks, as well as assemblies of great bodhisattva beings, laymen and laywomen, all addressed the Blessed One as follows:

"Reverend Lord! [F.38.b]
This transcendent perfection of great bodhisattva beings is great.
Reverend Lord!
This transcendent perfection of great bodhisattva beings is supreme among the vast transcendent perfections.
It is the particularly sublime transcendent perfection.
It is the most excellent transcendent perfection.
It is the unsurpassed transcendent perfection.
It is the highest transcendent perfection.
Reverend Lord!
This transcendent perfection of wisdom is equal to the unequaled transcendent perfection of great bodhisattva beings!
Transcendent perfection is calm and peaceful.
Transcendent perfection is empty of its own defining characteristics.
Transcendent perfection is the emptiness of the essential nature of non-entities.
Transcendent perfection is extensive in all enlightened attributes.
Transcendent perfection is endowed with all enlightened attributes.
Transcendent perfection is a state of uncrushability.

"Reverend Lord!
Those who are supreme among great bodhisattva beings practice the transcendent perfection of wisdom.
They bestow generosity that is equal to the unequaled.
They perfect generosity that is equal to the unequaled.
They perfect the transcendent perfection of generosity that is equal to the unequaled.
They obtain a physical form that is equal to the unequaled, and
they attain attributes that are equal to the unequaled,
whereby they attain the unsurpassed, genuinely perfect enlightenment.
In the same vein, just as it has been stated here in relation to the transcendent perfection of generosity,
so it is with the other transcendent perfections, up to and including the transcendent perfection of wisdom.

"Reverend Lord!
You, O Lord, also acquired the sacred doctrine that is equal to the unequaled though practicing this transcendent perfection of wisdom.
Likewise, you acquired physical forms, feelings, perceptions, formative predispositions, and consciousness that are equal to the unequaled.
Likewise, you turned the wheel of the sacred doctrine that is equal to the unequaled.
The lord buddhas of the past also acquired their sacred doctrines that are equal to the unequaled, after practicing this transcendent perfection of wisdom, [F.39.a] and they turned the wheel of the sacred doctrine that is equal to the unequaled.
Likewise, the lord buddhas of the future also will acquire their sacred doctrines that are equal to the unequaled after practicing this transcendent perfection of wisdom; and, in the same vein, they will turn the wheel of the sacred doctrine that is equal to the unequaled.
Reverend Lord!
Since this is the case, great bodhisattva beings who seek to transcend all phenomena should continue to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.)."


The Blessed One then addressed those great śrāvakas and those great bodhisattva beings as follows:

"O wise ones! O children of enlightened heritage! It is so! It is so!
O wise ones! O children of enlightened heritage! It is just as you have said!
O wise ones! O children of enlightened heritage!
Those great bodhisattva beings who continue to engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom (i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], in union / accord with the Middle Way free from all extremes & middle: not accepting not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.) deserve the respect of the entire world with its gods, humans and antigods."

(i.e. How do great bodhisattva beings engage in union [accord] with the [inconceivable / ungraspable] transcendent perfection of wisdom?)
(i.e. Acting without acting [T1], in union / accord with the [inconceivable / ungraspable] transcendent perfection of wisdom without any attachment / fixation [T2], in union / accord with the inconceivable Union of the Two Truths [U2T], with the Middle Way free from all extremes & middle.)
-
(i.e. Bodhisattvas may perceive / know / use without perceiving / knowing / using valid conventional / relative words, concepts, truths, teachings, views, methods, practices, goals, adapted skillful means [T1] … but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes [T2] [U2T]; without falling into any extreme or middle; more and more in accord with the Middle Way: not accepting / affirming / seeking / adding / improving / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively; thus more and more in accord with the [inconceivable / ungraspable] transcendent perfection of wisdom; more and more in accord with the inconceivable true nature & dynamic of Reality as it is; more and more in accord with the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. Why? Because the true nature & dynamic as it is of all dharmas is like a Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing / impermanent appearances [T2], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T - Union of the Two Truths about all dharmas]. They could be co-dependent with their parts & wholes (when applicable), with their causes & conditions & effects (when applicable), with their conceptual opposites (always), and especially co-dependent with the mind merely labeling / imputing them (always) – co-dependent with the mind, but not from the mind-only, not the mind-only. All dharmas are: not existent / caused / functional, not non-existent / non-caused / non-functional, 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 dependent, not independent, not both together, not neither; not empty, not non-empty, not both together, not neither; not dependently arisen, not empty of inherent existence, not both together, not neither; 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 – for whatever 'this' is. Meaning inconceivable.)
-
(i.e. About the term 'Union' / 'Yoga': (1) Literally "union" in Sanskrit; Tibetan specifies "union with the natural state." (2) A term which is generally used to refer to a wide range of spiritual practices. It literally means to be merged with or "yoked to," in the sense of being fully immersed in one's respective discipline. – From: https://read.84000.co/glossary.html?entity-id=entity-844 )


This completes the fourth chapter from "The Transcendent Perfection of Wisdom in Ten Thousand Lines," entitled "Union."147


Access to other chapters:

The Transcendent Perfection of Wisdom in 10k Lines
[Not complete – Work in Progress]


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