Analysis of "The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines (18k)" - 300.2
Daśasāhasrikāprajñāpāramitā
(Teaching the signs of irreversibility)
– Chapter 00.2 - Part II - Summary of chapters 1-41 –
Source: https://read.84000.co/translation/toh10.html
More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2022/07/toc-400.html
For the Summary and the Introduction 00 – See Part I
For the résumés of chapters 01-42 – See Part II
For the résumés of chapters 41-87 – See Part III
Chapter 01 – Chapter 02 – Chapter 03 – Chapter 04 – Chapter 05 – Chapter 06 – Chapter 07 – Chapter 08 – Chapter 09 – Chapter 10 – Chapter 11 – Chapter 12 – Chapter 13 – Chapter 14 – Chapter 15 – Chapter 16 – Chapter 17 – Chapter 18 – Chapter 19 – Chapter 20 – Chapter 21 – Chapter 22 – Chapter 23 – Chapter 24 – Chapter 25 – Chapter 26 – Chapter 27 – Chapter 28 – Chapter 29 – Chapter 30 – Chapter 31 – Chapter 32 – Chapter 33 – Chapter 34 – Chapter 35 – Chapter 36 – Chapter 37 – Chapter 38 – Chapter 39 – Chapter 40 – Chapter 41 – Chapter 42 – Chapter 43 – Chapter 44 – Chapter 45 – Chapter 46 – Chapter 47 – Chapter 48 – Chapter 49 – Chapter 50 – Chapter 51 – Chapter 52 – Chapter 53 – Chapter 54 – Chapter 55 – Chapter 56 – Chapter 57 – Chapter 58 – Chapter 59 – Chapter 60 – Chapter 61 – Chapter 62 – Chapter 63 – Chapter 64 – Chapter 65 – Chapter 66 – Chapter 67 – Chapter 68 – Chapter 69 – Chapter 70 – Chapter 71 – Chapter 72 – Chapter 73 – Chapter 74 – Chapter 75 – Chapter 76 – Chapter 77 – Chapter 78 – Chapter 79 – Chapter 80 – Chapter 81 – Chapter 82 – Chapter 83 – Chapter 84 – Chapter 85 – Chapter 86 – Chapter 87
Second summary of chapters 1-21 - 388
Table of Content of Chapter 00 - Part II - Summary of the chapters
SUMMARY – See PART I –
00. INTRODUCTION
About the Perfection of Wisdom Manuscripts
The Title: Eighteen Thousand
The Structure of the Eighteen Thousand
I. Introduction
II. Brief Exegesis
III. Intermediate Exegesis
IV. Detailed Exegesis
V. Summaries
What Does the Eighteen Thousand Say?
SUMMARY OF THE CHAPTERS
(Note: To access all chapters on the Blog (one chapter per page), see at the links at end of this page.
Work in progress. Blank pages means the chapters are not ready yet. Thanks for your patience.)Chapter 1 – Introduction – The Assembly – Included in Part II / this page –
Chapter 2 – Production of the Thought
Chapters 3–5 – Designation, Equal to the Unequal, Tongue
Chapter 6 – Subhūti
Chapter 7 – Entry into flawlessness
Chapter 8 – The Religious Mendicant Śreṇika
Chapter 9 – Causal Signs
Chapter 10 – Illusion-like
Chapters 11-13 – Embarrassment; Elimination of Views; The Six Perfections
Chapter 14 – Neither Bound nor Freed
Chapters 15-16 – Meditative Stabilization; Dhāraṇī Gateway
Chapter 17 – Level Purifications
Chapter 18 – The Exposition of Going Forth in the Great Vehicle
Chapter 19 – Surpassing
Chapter 20 – Not Two
Chapter 21 – Subhūti
Chapters 22-24 – Śatakratu; Hard to Understand; Unlimited
Chapter 25 – Second Śatakratu
Chapters 26-30 – Getting Old; Reliquary, Declaration of the Good Qualities of the Thought of Awakening; Different Tīrthika Religious Mendicants; The Benefits of Taking Up and Adoration
Chapters 31-32 – Physical Remains; The Superiority of Merit
Chapter 33 – Dedication
Chapter 34 – Perfect Praise of the Quality of Accomplishment
Chapter 35 – Hells
Chapter 36 – Teaching The Purity of all Dharmas
Chapter 37 – Nobody
Chapters 38-39 – Cannot Be Apprehended; The Northern Region
Chapters 40-41 – The Work of Māra; Not Complete Because of Māra
Chapter 42 – Revealing the World – See PART III –
Chapter 43 – Inconceivable
Chapter 44 – Made Up
Chapter 45 – A Boat
Chapter 46 – Teaching the Intrinsic Nature of All Dharmas
Chapter 47 – Taming Greed
Chapter 48 – A Presentation of the Bodhisattvas' Training
Chapters 49-50 - Irreversibility; Teaching the Signs of Irreversibility
Chapter 51 – Skillful means
Chapter 52 – Completion of the Means
Chapter 53 – The Prophecy about Gaṅgadevī
Chapter 54 – Teaching the Cultivation of Skillful Means
Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]
Chapter 56 – Equal Training
Chapter 57 – Practice
Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]
Chapter 59 – Non-attachment
Chapter 60 – Entrusting
Chapters 61-62 – Inexhaustible; Leaping Above Absorption
Chapter 63 – Many Inquiries about the Two Dharmas
Chapters 64-72 – Perfectly Displayed; Worshiping, Serving; and Attending on Spiritual Friends as Skillful Means; A Demonstration of Skillful Means; Morality; Growing and Flourishing; An Explanation of Meditation on The Path; An Explanation of Serial Action, Training, and Practice; The True Nature of Dharmas That Cannot Be Apprehended; Teaching the Absence of Marks
Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters
Chapter 74 – Exposition of the Sameness of Dharmas
Chapter 75 –Exposition of Non-complication –
Chapter 76 – The Armor for Bringing Beings to Maturity
Chapter 77 – Teaching the Purification of a Buddhafield
Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield
Chapter 79 – Teaching the Non Existence of an Intrinsic Nature
Chapter 80 – Teaching that there is No Defilement or Purification
Chapter 81 – Yogic Practice of the Ultimate
Chapter 82 – The Unchanging True Nature of Dharmas
Chapter 83 – Categorization of a Bodhisattva's Training
Chapter 84 – Collection / Summary in verses
Chapters 85-86 – Sadāprarudita; Dharmodgata
Chapter 87 – Entrusting
01-87. All eighty-seven chapters of this Sutra (one per page)
(see the links at the bottom of this present page)
SUMMARY OF THE CHAPTERS
Chapter 1 – This perfection of wisdom is taught in all the world systems – by Reality as it is everywhere, at any time.
(i.e. This perfection of wisdom is taught in all the world systems in the great billionfold world system. Why? Because it is a teaching of the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is everywhere anytime. And realising this is the solution to all types of suffering everywhere anytime. It is 'Reality as it is' teaching its own true nature & dynamic to all sentient beings.
-
A. A large gathering of 12,000 monks; 500 nuns; a great many laymen and laywomen; an unbounded, infinite number of bodhisattvas; and gods … With a description of the qualities of bodhisattvas.
-
B. Miracle-like performances to demonstrate the perfection of Wisdom & the Bodhicitta goal:
Out of compassion, for the sake of all beings, a Buddha illuminates all the world systems in the great billionfold world system, spreading nirmanakayas to teach this very perfection of wisdom, the six perfections, the inconceivable true nature of Reality as it is here & now, the inconceivable Union of the Two Truths free from all extremes & middle [U2T] …; and to teach how to act more and more in accord with it.
-
C. In all the world systems in the great billionfold world system, in as many world systems as there are sand particles in the Gaṅgā River in each of the ten directions (everywhere, anytime), there are embodied tathāgatas (nirmanakayas / manifestations / appearances), spontaneously compassionately (interdependently) teaching Dharma – teaching without teaching this perfection of wisdom, these six perfections…, the inconceivable true nature & dynamic of Reality as it is here & now, the inconceivable Union of the Two Truths free from all extremes & middle [U2T] … without any attachment / fixation / absolutes; and teaching without teaching how to act without acting more and more in accord with it, without any attachment / fixation / absolutes.
-
D. Self-recognition: It is like the Ground / 'Reality as it is' trying to teach its own 'inconceivable true nature & dynamic as it is' to all sentient beings / its manifestations. It is like 'Reality as it is' trying to recognise 'its own true nature & dynamic as it is' through its inseparable manifestations / appearances.)
i.30
The first chapter sets the scene. It is in two parts:
an introduction shared with many other sūtras and
an introduction unique to the Perfection of Wisdom.
The first part, beginning with "Thus did I hear at one time," describes the qualities of the arhat monks and most important nuns and ends with a description of the bodhisattvas, including many of their names.
i.31
The second part describes the Buddha, always called "Lord" (bhagavat), or occasionally Tathāgata, setting up and taking his seat and then demonstrating the three miraculous powers.
The miraculous power of meditative stabilization causes light to radiate from the Buddha's major marks and minor signs and from the different parts and pores of his body, causes the radiation of natural light, and causes light to radiate from the tongue faculty in particular.
The miraculous, wonder-working power magically creates a great tower out of flowers and, having done so, suspends it in midair and so on.
And finally, the miraculous dharma-illuminating power illuminates buddhas dwelling in different worlds, prompting their bodhisattva retinues to make the journey to attend the discourse to follow.
—————————————————————
Chapter 2 – Bodhisattvas should train in the perfection of wisdom [U2T]. For the sake of all beings, Bodhisattvas should complete / perfect / purify all valid concepts / ideas / views / activities / methods / practices / goals / all-dharmas (physical, conceptual, mental; subject, relation / action, object) with the perfection of wisdom, with skillful means, by way of not apprehending / objectifying anything in absolute terms, using those dharmas without any attachment / fixation / absolutes – free from all extremes & middle – without being contaminated by them.
(i.e. Résumé: Completing / perfecting / purifying / transcending with the perfection of wisdom [U2T / U2T-3S / U2T-opp / U2T-2T].
-
Bodhisattvas should train in the perfection of wisdom,
should train in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time),
should train in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle,
and should act more and more in accord with it —
because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
-
For the sake of all beings, Bodhisattvas should complete / perfect / purify all valid concepts / ideas / views / activities / methods / practices / goals / all-dharmas (physical, conceptual, mental; subject, relation / action, object) with the perfection of wisdom, with skillful means, by way of not apprehending / objectifying anything in absolute terms, using those dharmas without any attachment / fixation / absolutes – free from all extremes & middle – without being contaminated / conditioned by them.
-
The Brief Exegesis / the single thought that resumes all. Bodhisattvas should train in the Perfection of Wisdom, combining it to all practices / activities of the body, speech and mind. Everything a Bodhisattva may want comes from practicing the Perfection of Wisdom.
The single, all-encompassing statement / the 'single thought': "Bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom [U2T]." ( 2.1, 4.4)
"Even that thought [T1] is no thought [T2], because the basic nature of thought is clear light [U2T]", because the true nature & dynamic of all dharmas is indescribable / inconceivable / unthinkable in absolute terms – not thought can do the job –. (7.21)
-
Bodhisattvas should train in the Perfection of Wisdom [U2T]: always combining virtuous methods / practices [T1] – ex. bodhicitta, the four immeasurable attitudes, the six paramitas, etc. – with more and more wisdom [T2] [U2T]. Thus acting more and more in accord with the true nature of Reality as it is, with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
This applies to all activities of the body, speech and mind of a Bodhisattva.
-
Ex. Although a Bodhisattva knows that all sentient beings are empty of inherent existence [T2], not really existent <==> he will still make the vow to attain Buddhahood for the sake of all sentient beings, will still generate the bodhicitta motivation, practice the six perfections … because they are not completely non-existent / non-caused / non-efficient. He knows that those beings are indescribable / inconceivable: not inherently existent, not completely non-existent, not both together, not neither. The same for his actions. So he works without working for their benefits: knowing that the three spheres involved – ex. subject / bodhisattva, relation / action / guiding, object / sentient beings; or subject / cause / teachings / practices, relation / action / causality / production, object / effect / merit / enlightenment – all all empty of inherent existence [T2], not really existent / caused / functional <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless.
-
Ex. Giving without giving, without any attachment / fixation / absolutes – about the three spheres of giving – subject / giver, relation / action / giving, objects / gift / recipient; or about cause, causality, effect –. That is, not grasping at any of those three spheres as if existing independently / separately / absolutely / inherently, and as having inherently existing characteristics / properties / attributes / qualities / features / marks / relations / oppositions / processes / activities / changes, and names / labels.
The same for all other virtuous practices – ex. the other five perfections, about generating Bodhicitta –;
the same for all activities of the body, speech and mind.
Acting / practicing / giving without acting / practicing / giving,
but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
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 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 about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
The same for all other Buddhist virtuous practices; the same for all activities of the body, speech and mind.
Acting / practicing without acting / practicing, without any attachment / fixation / absolutes.
Always combining all activities of the body, speech and mind with more and more Perfection of Wisdom, with more and more awareness of the Union of the Two Truths [U2T] about all dharmas involved – ex. about the three spheres (subject, relation / action, object) [U2T-3S], about all apparent opposites / dualities [U2T-opp], even about the two truths themselves [U2T-2T] –.
-
Benefits: Obtaining the three types of knowledge (all-knowledge, knowledge of all path aspects, knowledge of all aspects); transcending the two types of obscurations (emotional obscurations – caused by grasping at an ego –, and cognitive obscurations to omniscience – caused by grasping at the three spheres –); surpassing the dualistic teachings, practices and goals of the śrāvakas and pratyekabuddhas; etc.
Everything a Bodhisattva may want comes from practicing the Perfection of Wisdom [U2T].
-
Conclusion: Bodhisattvas use without using ordinary dharmas, perform without performing ordinary activities, practice without practicing ordinary practices, … but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes … thus are not contaminated by them. Why? Because Bodhisattvas are fully aware of the true nature & dynamic as it is [U2T] of all dharmas involved, they are not fooled by illusory appearances, not grasping them, not attached to them, not slaves to them, not creating more karma because of them, not suffering because of them. And that is nirvana here & now. That is the benefits of practicing the perfection of Wisdom, or directly realising the Union of the Two Truths about all dharmas.)
i.32
This chapter begins the discourse proper with the single, all-encompassing statement:
"Here, Śāriputra, (i.e. the single, all-encompassing statement – the 'single thought'.)
-
bodhisattva great beings who want to fully awaken to all dharmas in all forms
should make an effort at the perfection of wisdom [U2T]."
-
(i.e. Pure perception & pure actions: Bodhisattvas should always combined conventional relative virtuous activities (all actions of the body, speech & mind) / perceptions / feelings / concepts / symbols / images / ideas / thoughts / views / methods / practices / goals / tools / adapted skillful means <==> with more and more wisdom / genuine-emptiness [U2T]; thus acting more and more in accord with the inconceivable true & dynamic nature of Reality as it is, with the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T].
Why?
Because, in Reality as it is, everything is like an inconceivable 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 / tools / adapted skillful means [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent / non-caused / on-functional. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T]. Everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.'. Not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning that everything is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); it has to be personally spontaneously non-dualistically non-conceptually non-conditionally perceived / realised / experience in the here & now. Meaning there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation / ranking / judgment / acceptation / rejection in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T]. In that sense everything is primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha.)
The key term here is "want" (kāma). The bodhisattva great beings "want to fully awaken" [for the benefits of all sentient beings still suffering in samsara].
This is the great central statement of the compassion unique to the Perfection of Wisdom and other Mahāyāna scriptures [Bodhicitta], described as wanting (kāma) everything of use to others both in the interim and ultimately — the daily necessities and the necessities for different levels of liberation for all beings according to their capacities — making "beings who are blind . . . see shapes with their eyes," and so forth, and the miraculous powers to "blow out with one puff of breath the fire in the great billionfold world system when the eon is burning up," and so forth.
i.33
The chapter ends with a discussion of celibacy. The compassionate sons and daughters of good families want to be born into a bodhisattva's family. This leads the gods to think that a perfect practitioner remains celibate, like the Buddha, until awakening, which prompts Śāriputra to ask if a practitioner has to have a family or has to be celibate.
The Lord replies that there are many types of practitioners, but those who understand the deep Perfection of Wisdom like a magician, who uses magic to make a show of dallying with, enjoying, and acting gratified by the five sorts of sense objects in order to bring beings to maturity, is not contaminated by them.
(i.e. Bodhisattvas are not conditioned by these dharmas, not slave to them, and are not creating new karma because of them - because they know their true nature & dynamic as it is here & now [U2T].)
The chapter ends with the statement,
"Alternatively, bodhisattva great beings speak disparagingly of sense objects:
'Sense objects are ablaze, disgusting, murderous, and against you [if you ignore their true nature & dynamic].'
So, Śāriputra, bodhisattva great beings take to these sorts of sense objects in order to bring beings to maturity."
(i.e. In a sense, everything – wholesome or unwholesome – can be used to progress toward enlightenment because it is about realising the true nature & dynamic of everything, of all dharmas. It is not about accepting this while rejecting that, as if things were really existing with real characteristics / properties / attributes / qualities / signs like good or evil. Wholesome and unwholesome are ideas fabricated by the mind; in Reality as it is here & now, everything is beyond dualities like that. So we may as well directly perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)
—————————————————————
Chapter 3, chapter 4, chapter 5 – Designation, Equal to the Unequal, Tongue
(i.e. Chapter 3: How to train in the perfection of wisdom?
-
How should Bodhisattvas train in the perfection of wisdom?
How should they train in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time)?
How should they train in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle?
And how should they act more and more in accord with it? —
Because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
-
Training / practicing / engaging [T1] without training / practicing / engaging [T2] [U2T] in the six perfections, without any attachment / fixation / absolutes, using adapted skillful means, while gradually realising inconceivable the true nature & dynamic of all dharmas involved [U2T / U3S / Uopp / U2T-2T / U3T].
-
Completing / perfecting / purifying [T1] without completing / perfecting / purifying all dharmas [T2] [U2T], without any attachment / fixation / absolutes – free from all extremes & middle – extremes related to dualities like existence vs. non-existence, difference vs. identity, perception vs. non-perception, engagement vs. non-engagement, acting vs. non-acting, emptiness vs. non-emptiness, the two truths.
-
Acting [T1] without acting [T2] [U2T]: in accord with valid conventional truths / methods / goals [T1], but never in absolute terms [T2] [U2T].
Performing all activities of the body, speech and mind more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T].
-
Bodhisattvas should practice [T1] without perceiving anything as inherently existent / caused / functional [T2] [U2T] (refuting naïve realism), or as completely non-existent / non-caused / non-functional (refuting nihilism / nothingness / mere-emptiness about entities), and having inherently existing marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities, or not having any in absolute terms (refuting nihilism / nothingness / mere-emptiness about signs / marks).
They exist conventionally / relatively / inter-subjectively, but not in absolute terms, not objectively, not independently of the subject / mind.
-
Ex. Perceiving / knowing [T1] without perceiving / knowing [T2] [U2T], without any attachment / fixation / absolutes (refuting naïve realism)…
Because there are no inherently existing dharmas – ex. three spheres, or apparent opposites, or two truths – to inherently perceive; just conventionally / relatively / inter-subjectively.
All dharmas – ex. subjects / bodhisattvas, relation / action / practice / perfection of wisdom, object; or cause / teachings / practices, causality / production, effect / awakening – are not inherently existent, not completely non-existent, not both existent and non-existent together, not neither existent nor non-existent, and there is no fifth.
-
-
-
Realising the Union of the Two Truths about all dharmas [U2T]: All dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent / co-dependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa, one aspect / truth implies the other (<==>) [U2T]. These two aspects / truths – dependent origination and emptiness of inherent existence – are not really separate and in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended / in harmony <==> thus themselves both empty of inherent existence [U2T-2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
Note: Something could be co-dependent with its parts and wholes (when applicable), with its causes & conditions and effects (when applicable), with its conceptual opposite(s) (always), and especially co-dependent with the subject / mind merely labeling / imputing it in dependence of its conditioning / karma (always).
-
All dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there': not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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. Meaning indescribable / inconceivable our flawed dualistic conceptual conditioned ordinary mind(s).
-
Since everything is empty of inherent existence [T2] <==> because interdependent [T1] [U2T],
then there are no real three stages of becoming / times [U3T] (refuting naïve realism): i. dependent origination or production / beginning / birth / coming / before / past, ii. duration / middle / life / abiding or changing / during / present, iii. cessation / ending / death / going / after / future,
and no complete absence of them either (refuting nihilism / nothingness / mere-emptiness about the three stages / times).
They exist conventionally / relatively / inter-subjectively [T1], but not in absolute terms [T2] [U2T], not objectively, not independently of the subject / mind.
-
“Because where there is no intrinsic nature there is
no [inherently existing] production, stopping, decrease, increase, defilement, or purification."
-
Nothing really exists and changes / increases / decreases / being defiled or purified, being 'this' or 'non-this' – in absolute terms [T2],
just conventionally / relatively / inter-subjectively [T1] [U2T].
-
These dharmas cannot be seen [in absolute terms] …
These dharmas cannot be settle down on as real [in absolute terms] <==> because they cannot be seen as real phenomena (inherently existing, objectively, independently of the mind) <==> because they are all empty of inherent existence [T2] <==> because they are co-dependent / interdependent [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S]. One aspect / truth implies / proves / enable the other (<==>) [U2T].
These dharmas cannot be apprehended [in absolute terms] – as existing objectively, separately / independently of the subject / mind merely labeling / imputing them in dependence of its conditioning / karma.
-
-
-
The wisdom of the Bodhisattvas greatly surpass the wisdom of śrāvakas and pratyekabuddhas, because it is less absolutist / dualistic;
because they act / practice [T1] without acting / practicing [T2] [U2T] (ex. the six perfections),
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
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 transcendent perfection of wisdom [U2T];
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 about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
Bodhisattvas' offerings are always pure – because they are always offering the Buddha-dharma without any attachment, fixation, absolutes.
-
-
-
How to be engaged with the perfection of wisdom?
-
When Bodhisattvas are engaged with Genuine-emptiness free from all extremes & middle about any/all dharma, in other words engaged with the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] free from all extremes & middle about any/all dharma,
then they are engaged [T1] without being engaged [T2] [U2T] with the perfection of wisdom about any/all dharmas,
without any attachment / fixation / absolutes – because all dharmas are empty of inherent existence [T2] <==> because interdependent [T1], merely labeled / imputed by the mind (mere names / mere designations), like illusions / reflections / mirages / dreams / magical tricks: 'There, but not there.' [U2T].
So Bodhisattvas do not see the perfection of wisdom as either engaged or not-engaged with any/all dharmas – meaning they are not obsessed by it, slaves to it.
-
Engaging [T1] without engaging [T2] [U2T]: Bodhisattvas engage without engaging with any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities , or names / labels <==> because these are all empty of inherent existence [T2] <==> because these are all dependently co-arisen / interdependent [T1] [U2T], merely labeled / imputed by the mind (mere names / mere designations) [U3S]<==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].
-
Engaging [T1] without engaging [T2] [U2T]: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities / names / labels – like their emptiness, signlessness, wishlessness, or their three stages of becoming / three times –.
Bodhisattvas engage [T1] without engaging [T2] [U2T] with their marks, their emptiness / signlessness / wishlessnesss, or their three stages of becoming / three times of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities / names / labels like their emptiness / signlessness / wishlessnesss, or their three stages of becoming / three times <==> because these are all empty of inherent existence [T2] <==> because these are all dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind(mere names / mere designations) [U3S] <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].
-
-
-
About unwholesome actions of the body, speech and mind. That undertaking of a physical, verbal, or mental action, in absolute terms, is a basic immorality of a bodhisattva great being; but it is OK if done with awareness of the true nature & dynamic of the three spheres involved. Because a bodhisattva great being's practice of the perfection of wisdom [U2T] does not apprehend an inherently existing body, does not apprehend an inherently existing body, does not apprehend an inherently existing voice / speech, and does not apprehend an inherently existing thinking mind – just conventionally / relatively / inter-subjectively.
-
A Bodhisattva completes / perfects / purifies his five aggregates – his body, speech and mind; subject, actions, objects –
by understanding and then directly realising their true nature & dynamic as it is here & now [U2T];
so he is not going to produce unwholesome actions based on the three poisons.
-
What is the bodhisattva path?
Using virtuous adapted skillful means, like practicing without practicing the six perfection, without any attachment / fixation / absolutes.
Combining virtuous methods with more and more wisdom.
Not apprehending any dharma in absolute terms, [T2] just conventionally / relatively / inter-subjectively [T1] [U2T].
Meaning, the path consists of acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, acting more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle. Never falsely projecting any dharma.
-
The knowledge of a knower of all aspects:
A knower of all aspects is continuously fully aware of the true nature & dynamic of all dharmas while perceiving / using without perceiving / using them, without any attachment / fixation / absolutes; continuously aware of the Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]. It is that non-dualistic non-conceptual direct knowledge that purifies all dharmas, that transmutes samsara into nirvana here & now.
-
The five eyes: Bodhisattvas practicing without practicing the perfection of wisdom will acquire without acquiring the five eyes: the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye. Therefore, a bodhisattva great beings who want to cleanse and want to acquire without acquiring the five eyes should make endeavors in the six perfections. Because, the perfection of wisdom [U2T] produces all the perfections and those five eyes, because bodhisattva great beings training in the five eyes will fully awaken to unsurpassed, perfect, complete awakening. The Buddha eye is to directly perceive the inconceivable true nature & dynamic of all dharmas [U2T] while using them as adapted skillful means; thus acting in perfect accord with it.
-
The six clairvoyances:
Knowing [T1] without knowing [T2] [U2T]:
Bodhisattvas accomplish without accomplishing knowledge of the six clairvoyances that realizes: the performance of miraculous power (1), divine hearing (2), the thought activity of all beings (3), previous states of existence (4), the divine eye (5), the extinction of outflows (6) … without any attachment / fixation / absolutes. And those purified clairvoyances [purified with direct wisdom of U2T] cause them to gain the knowledge of all aspects (i.e. omniscience).
-
In conclusion, Bodhisattvas, standing [T1] without standing [T2] [U2T] in the six perfections – without any attachment / fixation / absolutes –, gradually cleanse the path to the knowledge of all aspects (omniscience) thanks to their understanding and direct realisation of the inconceivable true nature & dynamic of Reality as it is here & now, the inconceivable Union of the Two Truths [U2T] free from all extremes & middle. Mere-dependent-origination or mere-emptiness would not be sufficient.
-
—---------------------------------------
-
Chapter 4: This perfection of wisdom is the great perfection equal to the unequaled.
-
The perfection of wisdom is great, vast, special, best, superb, sublime, unsurpassed, unrivaled, unequaled, calm & gentle. matchless, incomparable, uncrushable, [inconceivable, unique, all-pervading, timeless, unborn, unconditioned, unchanging, unceasing, pristine,] space-like, the perfection of both all good qualities [T1] and emptiness [T2] [U2T].
Meaning, the "true nature & dynamic of Reality as it is" is not 'mere-emptiness / nothingness / non-existence'
but 'genuine-emptiness free from all extremes & middle' = that is the Union of the Two Truths free from all extremes & middle [U2T].
-
The perfection of wisdom is directly realising the perfection of the inconceivable true nature & dynamic of Reality as it is here & now; the perfection of all dharmas. The perfection of wisdom is the perfection of the Union of the Two Truths [U2T].
-
The perfection of wisdom transmutes all perceived dharmas (body, speech, mind; subject / beings, relations / actions, objects; causes, causality, effects; all apparent opposites, the two truths themselves; space & time; dependent origination & emptiness)
into 'equal to the unequal' – simply by becoming fully aware of their true nature & dynamic [U2T / U3S / Uopp / U2T-2T].
-
Practicing the perfection of wisdom is practicing [T1] without practicing [T2] [U2T] the six perfections… for the benefits of all sentient beings [T1] – even if everything is empty of inherent existence –, connecting others with those six paramitas,
always acting [T1] without acting [T2] [U2T], without establishing anything, without any attachment / fixation / absolutes [T2] [U2T];
thus more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T].
-
-
______________________________________________________________________
Therefore, bodhisattva great beings who want to complete / perfect / purify all dharmas
should train in the perfection of wisdom – in the Union of the Two Truths [U2T];
______________________________________________________________________
-
Bodhisattvas should train in the perfection of wisdom,
should train in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time),
should train in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle,
and should act more and more in accord with it —
because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
-
-
Training-in / teaching without training-in / teaching the perfection of wisdom or the Union of the Two Truths [U2T],
but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
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 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 about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
-
Bodhisattvas should bow down to the perfection of wisdom, the inconceivable true nature & dynamic of Reality as it is here & now, the inconceivable Union of the Two Truths [U2T] about all dharmas, the inconceivable spaceless timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Genuine-emptiness / Buddha-nature / True-Buddha – and its inseparable spontaneous natural pristine manifestations.
-
—---------------------------------------
-
Chapter 5: Gaining forbearance for dharmas that are not produced.
-
Context: A miracle-like demonstration of the perfection of wisdom for the bodhisattva great beings [T1]; a demonstration without any attachment / fixation / absolutes [T2] [U2T].
-
_________________________________________________
Gaining forbearance for dharmas
that are produced / caused without being produced / caused,
_________________________________________________
that exist / are-perceived without existing / being-perceived,
that change / function without changing / functioning,
that produce / cause without producing / causing their own effects,
and that cease / stop without ceasing / stopping.
In short, empty causes / producer, empty causality / production, empty effect / product; empty characteristics / properties / attributes / qualities / features / marks / relations / oppositions / processes / activities / changes; and empty names / labels.
Empty but not completely non-caused, non-existent, non-functional…
Ex. They are produced conventionally / relatively [T1], but not in absolute terms [T2] [U2T].
-
Gaining forbearance in the perfection of wisdom.
Gaining forbearance in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time).
Gaining forbearance in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
Gaining forbearance in acting without acting, without any attachment / fixation / absolutes; thus more and more in accord with it. Because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
-
-
The true nature of those dharmas: All dharmas are like an inconceivable 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 / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are appearing but empty, empty but still appearing. They are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s). It has to be personally spontaneously non-dualistically non-conceptually directly perceived / realised / experienced in the here & now. And that is the liberating factor: directly realising the Union of the Two Truths about all dharmas [U2T].
-
Since everything is empty of inherent existence [T2] <==> because interdependent [T1] [U2T],
then there are no real three stages of becoming, or three times [U3T]: i. dependent origination or production / beginning / birth / coming / before / past, ii. duration / middle / life / abiding or changing / during / present, iii. cessation / ending / death / going / after / future, and no complete absence of them either.
They exist conventionally / relatively / inter-subjectively [T1], but not in absolute terms [T2] [U2T], not objectively, not independently of the subject / mind.
-
____________________________________________
"Because where there is no intrinsic nature there is
no [inherently existing] production, stopping, _____
decrease, increase, defilement, or purification."____
____________________________________________
-
The important point is that 'genuine-emptiness' does not mean complete non-causality / non-existence / non-functionality … but the Union of the Two Truths [U2T], the Middle Way free from all extremes & middle.
-
Billion beings gained forbearance for dharmas [T1] that are not produced [T2] [U2T].)
i.34
A practitioner exists conventionally [T1] but not ultimately [T2] [U2T].
All the possible physical or mental marks through which one might "see" or apprehend a practitioner, all the names of those things, even all the ultimate or conventional realities of a practitioner, their deficiencies and perfections [T1],
are ultimately unfindable [T2] [U2T],
and so too with awakening and the practice [with all dharmas pure or impure] [U2T].
(i.e. Union of the Two truths about all dharmas – pure or impure – [U2T-all]: All dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> because 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, One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T]: not existent, not non-existent, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Bodhisattvas should act accordingly.)
Thus, one pursues the practice of the Perfection of Wisdom
by avoiding the extremes of naïve realism (inherent existence) and nihilism (complete non-existence)
(i.e. Bodhisattvas should adopt the Middle Way free from all extremes & middle in everything. Extremes like existence / realism, non-existence / nihilism, both together / dualism, neither / monism / oneness. Nothing to accept, nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively – as possible temporary adapted skillful means [T1]; thus more and more in accord with the Union of the inconceivable Two Truths [U2T].)
through understanding the imaginary, other-powered, and thoroughly established natures of all dharmas.
(i.e. The three natures = Union of the Two Truths.)
Such an insight surpasses that of the practitioners of fundamental Buddhism exemplified by Śāriputra and Maudgalyāyana.
i.35
One practices the Perfection of Wisdom when
"engaged with the emptiness [T2] of form [T1] [U2T]," and so on.
This teaches the thoroughly established nature.
[T2] There is no connection [true relation] between the practice and the defilement dharmas that define the suffering state, no engagement with a practice that disconnects the practitioner from those defilement dharmas, and no connection between the purification dharmas and the Perfection of Wisdom.
(i.e. Union of the three spheres or Union of the Two Truths about the three spheres [U3S / U2T-3S]: There are no universal / absolute / inherently existing three spheres – i. subjects / beings, ii. relation/opposition / action / causality / production / purification, iii. objects – physical, conceptual, mental; individual, collective, cosmic; pure, impure –, just conventionally / relatively / inter-subjectively. These three spheres – subject / relation / action, object – are not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth. They are empty of inherent existence [T2] <==> because inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving [T1], co-ceasing / co-transcended, merely labeled / imputed by the mind [U3S]. The co-evolution of the three spheres is a key concept for the understanding of the true nature & dynamic of the karmic cycle. Bodhisattvas should act accordingly.)
[T1] Still, practitioners conventionally exist [conventionally / relatively] [T1], so the members of the community of irreversible bodhisattvas practicing the Perfection of Wisdom [U2T] are enumerated based on where they were before coming to this world, and so on, and where they will be born and what they will demonstrate prior to their complete awakening [T1].
i.36
[U2T] The retinue praises the Lord's discourse on the Perfection of Wisdom as "the calm and gentle perfection . . . the space-like perfection, it is the perfection of the emptiness of particular defining marks [T2], it is the perfection endowed with all good qualities [T1] [U2T]."
The Lord extends his tongue, illuminating the Perfection of Wisdom in all worlds for all beings. They all come and worship the Lord and generate the altruistic aspiration to become buddhas to teach this same doctrine for the benefit of beings. The Lord then smiles because he sees with clairvoyance that the compassion generated by monks in the retinue as they listened to the discourse will cause them all to become fully awakened buddhas in the future.
—————————————————————
Chapter 6 – Perceiving / acting / practicing / teaching the perfection of wisdom without apprehending anything.
(i.e. Résumé: Perceiving / acting / practicing / teaching the perfection of wisdom without apprehending or perceiving any inherently existing and separate subject / being, relation / action / process, object / phenomena; any characteristics / properties / attributes / marks / signs / names … in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1]; thus more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T].
-
Bodhisattvas should train in the perfection of wisdom,
should train in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time),
should train in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle,
and should act more and more in accord with it —
because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
-
How should Bodhisattvas train in the perfection of wisdom?
How should they train in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time)?
How should they train in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle?
And how should they act more and more in accord with it? —
Because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
-
Bodhisattvas should practice the perfection of wisdom using valid tools / adapted skillful means, but without apprehending any dharmas in absolute terms, without any attachment / fixation / absolutes — because all dharmas are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. Genuine-emptiness [U2T] does not contradict valid conventional / relative / inter-subjective concepts / truths / views / methods / practices / goals… On the contrary the two truths (dependent origination / functionality and emptiness of inherent existence) are inseparable / interdependent / in harmony; one implies / proves / enables the other. That is the meaning of the 'Union of the Two Truths.'
-
__________________________________________________________________________________
Bodhisattvas thus practicing without practicing the perfection of wisdom
should train in valid conventional / relative / inter-subjective words / concepts / ideas /
truths / views / methods / practices / levels / goals / characteristics / properties /
attributes / marks / signs / names / labels [T1] —
but without any attachment / fixation / absolutes,
without apprehending anything in absolute terms [T2] [U2T].
___________________________________________________________________________________
-
"Bodhisattva great beings should practice the perfection of wisdom like that [T1], without apprehending any / all dharmas in absolute terms [T2], just conventionally / relatively / inter-subjectively as possible tools / adapted skillful means [T1] [U2T]; thus acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
-
"If bodhisattva great beings practicing [T1] the perfection of wisdom do not apprehend in absolute terms [T2] a perfection of wisdom, that bodhisattva, that word for bodhisattva, or even that bodhicitta, or awakening, then just that is the advice about the perfection of wisdom of bodhisattvas; just that is the instruction."
-
Result:
Gaining forbearance in the perfection of wisdom.
Gaining forbearance in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time).
Gaining forbearance in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
Gaining forbearance in acting without acting, without any attachment / fixation / absolutes; thus more and more in accord with it. Because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
-
-
===============================
-
-
"Whatever the Buddha teaches, none of it contradicts the true nature of dharmas [U2T]."
Because the perfection of wisdom is about directly realising the inconceivable true nature of Reality as it is here & now — which is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. The perfection of wisdom is about perceiving & acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now. That is called "acting [T1] without acting [T2] [U2T]", with no attachment / fixation / absolutes, without falling for any extreme or middle, without any di-vision between the three spheres, etc.
-
-
===============================
-
-
Question: If all dharmas are not produced … as mentioned in Chapter 5:
-
The true nature & dynamic of those dharmas: All dharmas are like an inconceivable 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 / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are appearing but empty, empty but still appearing. They are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning their true nature & dynamic is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s). It has to be personally spontaneously non-dualistically non-conceptually directly perceived / realised / experienced in the here & now. And that is the liberating factor: directly realising the Union of the Two Truths about all dharmas [U2T].
-
Since everything is empty of inherent existence [T2] <==> because interdependent [T1] [U2T],
then there are no real three stages of becoming, or three times [U3T]: i. dependent origination or production / beginning / birth / coming / before / past, ii. duration / middle / life / abiding or changing / during / present, iii. cessation / ending / death / going / after / future, and no complete absence of them either.
They exist conventionally / relatively / inter-subjectively [T1], but not in absolute terms [T2] [U2T], not objectively, not independently of the subject / mind.
-
__________________________________________
"Because where there is no intrinsic nature there is
no [inherently existing] production, stopping,
decrease, increase, defilement, or purification."
__________________________________________
-
Question: then who is teaching what to whom?
And is learning / practicing / teaching something like the perfection of wisdom to/from somebody still useful / meaningful / efficient? Or should we drop everything?
-
===============================
-
Answer: The important point is that 'genuine-emptiness' does not mean complete non-causality / non-existence / non-functionality … but the Union of the Two Truths [U2T], the Middle Way free from all extremes & middle.
-
There is learning / practicing / teaching [T1] without learning / practicing / teaching [T2] [U2T] the perfection of wisdom,
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
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 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 about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
Engaging [T1] without engaging [T2] [U2T]: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities / names / labels – like their permanence or impermanence… –.
Bodhisattvas engage without engaging with the permanence or impermanence … of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities / names / labels … like their permanence or impermanence… <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].
-
Bodhisattvas do not view any dharmas as existent or non-existent, permanent or impermanent, tainted or liberated, different or the same, 'this' or 'non-this'… (the same with any other dualistic marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities);
do not mentally construct and do not conceptualize any of those dharmas in absolute terms, just conventionally / relatively / inter-subjectively;
stand without mentally constructing any dharma in absolute terms;
do not, except for paying attention to the knowledge of all aspects, view the perfection of wisdom, the name perfection of wisdom, a bodhisattva, or the name bodhisattva;
they do not settle down on any dharma in absolute terms;
and they eventually excellently spontaneously non-dualistically non-conceptually directly realize the inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature of Reality as it is here & now, the defining marks of the dharmas, the Union of the Two Truths about all dharmas [U2T / U3S / Uopp / U2T-2T].
-
===============================
-
All dharmas are like mere names, mere designations, but still possibly conventionally valid useful tools / adapted skillful means.
-
Name & form: Like the apparent opposites of any duality / triad / quad / etc., name and form (label and referent) are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus both empty of inherent existence. Like illusions, reflections, mirages, dreams, magical tricks: '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.
-
Reality as it is is not purely objective, not purely subjective (mind-ony), not purely relational / process / action: Dharmas cannot be found inside (they are not purely-subjective / mind-only), not outside (they are not purely-objective / object-only), not between (they are not purely-relational / relation-only / action-only / process-only), not a combination of those, not none of those.
-
===============================
-
What is the referent for the word 'bodhisattva'? Not the five aggregates, not something other than the five aggregates.
The same for any dharma, including the 'suchness' of any / all dharmas, the very limit of reality, the dharma-constituent, emptiness or non-emptiness. The true nature of Reality as it is, the Union of the Two Truths, is indescribable / inconceivable.
We may point to it using various concepts, but none of them is 'it'.)
i.37
All teaching by śrāvaka trainees or the gods is through the Tathāgata's power and does not contradict the true nature of phenomena [U2T]. This statement comes at the beginning of the Eight Thousand (8k) and begins the summary verses in chapter 84 of the Eighteen Thousand (18k).
i.38
The word bodhisattva is used again and again [T1] but ultimately is not a word for anything [T2] [U2T].
The form aggregate and so on are just designations, just labels used conventionally to aid comprehension, and similarly with the sense fields and so on, all the parts of the body — the skull and neck bones down to the bones in the feet — and all external things such as grass and leaves; even all the buddhas are just names and conventional terms.
Since this is so, the bodhisattva practitioners understand that the fundamental doctrines of the four noble truths — that the aggregates, sense fields, and constituents and the like are impermanent rather than permanent, suffering rather than pleasurable, and so on — are just names to make things known for the benefit of beings, and practice accordingly.
Similarly, "standing without mentally constructing any phenomenon [T2],"
the bodhisattvas cultivate the basic, shared practices set out in the fundamental Buddhist scriptures [T1] [U2T].
These are systematized as the thirty-seven dharmas on the side of awakening. And beyond those the bodhisattvas cultivate the unique bodhisattva practices of the six perfections and the powers and fearlessnesses, up to the eighteen distinct attributes of a buddha.
i.39
Bodhisattvas should not settle down even on an ultimate, undivided true reality as the final referent of the name bodhisattva. Those who do not tremble in the face of such a reality, or perhaps lack of reality, are practicing the Perfection of Wisdom.
—————————————————————
Chapter 7 – Practicing flawlessly the perfection of wisdom, the six perfections …
(i.e. Résumé: How to flawlessly practice the perfection of wisdom, the six perfections, etc. – Practicing without practicing, free from all grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes, free from all extremes & middle, free from any acceptation or rejection of anything (ex. thoughts, ideas, concepts, actions) in absolute terms.
-
-
[A. What should be done?]
-
Bodhisattvas should train in the perfection of wisdom,
should train in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time),
should train in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle,
and should act more and more in accord with it —
because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
-
For the sake of all beings, Bodhisattvas should complete / perfect / purify all valid concepts / ideas / views / activities / methods / practices / goals / all-dharmas (physical, conceptual, mental; subject, relation / action, object) with the perfection of wisdom, with skillful means, by way of not apprehending / objectifying anything in absolute terms, using those dharmas without any attachment / fixation / absolutes – free from all extremes & middle – without being contaminated / conditioned by them.
-
Ex. A Bodhisattva completes / perfects / purifies his five aggregates – his body, speech and mind; subject, actions, objects –
by understanding and then directly realising their true nature & dynamic as it is here & now [U2T].
-
Bodhisattvas who want to comprehend any / all dharmas should train in the perfection of wisdom [U2T].
Bodhisattva who want to eliminate greed, hatred, and confusion… should train in the perfection of wisdom [U2T].
Bodhisattva who want to complete the six perfections… should train in the perfection of wisdom [U2T].
Bodhisattva who want to become absorbed in the various mental stabilisations… should train in the perfection of wisdom [U2T].
Bodhisattva who want to fulfill all the intentions of beings should train in the perfection of wisdom [U2T].
Bodhisattva who want to train in the śrāvaka level should concentrate and listen to, take up, bear in mind, read aloud, study, and properly pay attention to this perfection of wisdom.
Bodhisattva who want to train in the pratyekabuddha level, the bodhisattva level, and the buddha level should also concentrate and listen to, take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom [U2T].
-
The Brief Exegesis / the single thought that resumes all.
Bodhisattvas should train in the Perfection of Wisdom, combining it to all practices / activities of the body, speech and mind. Everything a Bodhisattva may want comes from practicing the Perfection of Wisdom.
The single, all-encompassing statement / the 'single thought': "Bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom [U2T]."
But one should not grasp at this 'though' either.
"Even that thought [T1] is no thought [T2], because the basic nature of thought is clear light [U2T]",
because the true nature & dynamic of all dharmas is indescribable / inconceivable / unthinkable in absolute terms.
No 'thought' or 'no-thought' can do the job. (see point 'F' below.)
-
-
=====================================
-
-
[B. How should it be done?]
-
How should Bodhisattvas train in the perfection of wisdom?
How should they train in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time)?
How should they train in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle?
And how should they act more and more in accord with it? —
Because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
-
Practicing the perfection of wisdom is practicing [T1] without practicing [T2] [U2T] the six perfections… for the benefits of all sentient beings [T1], even if everything is empty of inherent existence [T2]; and connecting others with those six paramitas [T1], even if all beings are empty of inherent existence [T2] [U2T].
Always acting [T1] without acting [T2] [U2T], without establishing anything in absolute terms, without any attachment / fixation / absolutes [T2] [U2T]; thus acting more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T].
-
Training / practicing / engaging [T1] without training / practicing / engaging [T2] [U2T] in the six perfections, without any attachment / fixation / absolutes, using adapted skillful means, while gradually realising the inconceivable the true nature & dynamic of all dharmas involved [U2T / U3S / Uopp / U2T-2T / U3T] and acting more an more in accord with it.
-
Completing / perfecting / purifying [T1] without completing / perfecting / purifying all dharmas [T2] [U2T], without any attachment / fixation / absolutes – free from all extremes & middle – extremes related to dualities like existence vs. non-existence, difference vs. identity, perception vs. non-perception, engagement vs. non-engagement, acting vs. non-acting, accepting vs. rejecting, emptiness vs. non-emptiness, the two truths themselves.
-
Always acting [T1] without acting [T2] [U2T], – valid for any type of activity of the body speech and mind –
but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
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 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 about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
Bodhisattvas should practice the perfection of wisdom using valid tools / adapted skillful means [T1], but without apprehending any dharmas in absolute terms, without any attachment / fixation / absolutes [T2] [U2T] — because all dharmas are empty of inherent existence [T2] <==> because conventionally dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. Because emptiness [T2] does not contradict valid conventional / relative / inter-subjective concepts / truths / views / methods / practices / goals [T1]… On the contrary the two truths are inseparable / interdependent / in harmony; one implies / proves / enables the other (<==>). They are not different / separate / two / dual, not identical / united / one / non-dual, not both together, not neither. That is the meaning of the inconceivable 'Union of the Two Truths [U2T].'
-
__________________________________________________________________________________
So, Bodhisattvas thus practicing without practicing the perfection of wisdom
should train in valid conventional / relative / inter-subjective words / concepts / ideas /
truths / views / methods / practices / levels / goals / characteristics / properties /
attributes / marks / signs / names / labels [T1] —
but without any attachment / fixation / absolutes,
without apprehending anything in absolute terms [T2] [U2T].
__________________________________________________________________________________
-
"If bodhisattva great beings practicing [T1] the perfection of wisdom do not apprehend in absolute terms [T2]
a perfection of wisdom, that bodhisattva, that word for bodhisattva, or even that bodhicitta, or awakening,
then just that is the advice about the perfection of wisdom of bodhisattvas; just that is the instruction."
-
-
=====================================
-
-
[C. Why should this be done?]
-
Because all dharmas – physical / body, conceptual / speech, mental / mind; subject, relation /action, objects; apparent opposites; even the two truths themselves – are empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent / co-dependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa, one aspect / truth implies / proves / enable the other (<==>) [U2T]. These two aspects / truths – dependent origination and emptiness of inherent existence – are not really separate and in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended / in harmony <==> thus themselves both empty of inherent existence [U2T-2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
Note: Something could be co-dependent with its parts and wholes (when applicable), with its causes & conditions and effects (when applicable), with its conceptual opposite(s) (always), and especially co-dependent with the subject / mind merely labeling / imputing it in dependence of its conditioning / karma (always).
-
Because all dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there': not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning the true nature & dynamic of all dharma is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s). it has to be directly perceived / realised / experienced without using any dualistic conceptualisation, without using any conditioning / karma.
-
Also, since everything is empty of inherent existence [T2] <==> because of being interdependent [T1] [U2T],
then there are no real three stages of becoming / times [U3T] (refuting naïve realism): i. dependent origination / production / beginning / birth / coming / before / past, ii. duration / middle / life / abiding / changing / during / present, iii. cessation / ending / death / going / after / future,
and no complete absence of them either (refuting nihilism / nothingness / mere-emptiness about the three stages / times).
These marks exist conventionally / relatively / inter-subjectively [T1], but not in absolute terms [T2] [U2T], not objectively, not independently of the subject / mind.
-
Quote: "Because where there is no intrinsic nature there is
no [inherently existing] production, stopping, decrease, increase, defilement, or purification."
-
In short, nothing really exists and changes / increases / decreases / being defiled or purified, being 'this' or 'non-this' – in absolute terms [T2],
just conventionally / relatively / inter-subjectively [T1] [U2T].
-
These dharmas cannot be seen [in absolute terms] …
These dharmas cannot be settle down on as real [in absolute terms] <==> because they cannot be seen as real phenomena (inherently existing, objectively, independently of the mind) <==> because they are all empty of inherent existence [T2] <==> because they are co-dependent / interdependent [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S]. One aspect / truth implies / proves / enable the other (<==>) [U2T].
These dharmas cannot be apprehended [in absolute terms] – as existing objectively, separately / independently of the subject / mind merely labeling / imputing them in dependence of its conditioning / karma.
-
-
=====================================
-
-
[D. Hardheadedness:] (i.e. A steadfast adherence to an opinion, purpose, or course of action in spite of reason, arguments, or persuasion.)
-
Ex. Hardheadedness is practicing the six paramitas… without skillful means.
It is falling on the śrāvaka level or the pratyekabuddha level (more dualistic, absolutist than the bodhisattva level, or buddha level).
It is having attachment / apprehension / obsession / fixation / reification / reference points / absolutes.
It is falling for one extreme / opposite or another – about any duality / triad / quad / etc.
It is entertaining the opposition / duality between apparent opposites; or thinking everything is 'one' in absolute terms.
It is grasping at one truth / dependent origination / causality / functionality / appearances [T1], or the other truth / emptiness [T2], or the two truths together [2T], or neither [1T].
It is accepting / affirming / seeking / adding / doing something in absolute terms, or rejecting / negating / abandoning / eliminating / not-doing something in absolute terms, or changing / increasing / decreasing / purifying something in absolute terms – assuming this 'something' is inherently good or bad in absolute terms.
It is settling down on, standing upon, and forming the notion that some dharmas are 'impermanent or not', 'empty or not', 'this' or 'non-this' – in absolute terms.
It is settling down on, standing upon, and forming the notion that some dharmas are 'suffering, selfless, unpleasant, calm, empty, signless, and wishless' … or not – in absolute terms.
It is settling down on, standing upon, and forming the notion that some dharmas should be abandoned or not, comprehended or not, actualized or not, cultivated or not, resorted to or not, practiced or not, skillful means or not, pure or not, etc. – in absolute terms.
It is settling down on, standing upon, and forming the notion that some dharmas have to be accepted / affirm / seeked / done while other dharmas have to be rejected / negated / abandoned / eliminated / stopped / not-done, or changed / purified / completed – in absolute terms.
It is acting in absolute terms – valid for any action of the body, speech, mind; any physical, conceptual or mental activities.
-
'Hardheadedness' is a love for dharmas (ex. entities / beings, relations / actions / processes, objects / phenomena, sensations / experiences, becoming or non-becoming …). It is forming the notion that some dharmas are inherently existing and have inherently existing marks / characteristics / properties / attributes / qualities / relations / oppositions / activities / signs / names / labels, or not existing / having any in absolute terms – ex. being good or bad i9n absolute terms, to be accepted or rejected, being permanent or impermanent, happiness or suffering, self or no-self, calm or not-calm, empty or non-empty, having sigh or signless, having a which or wishless, being produced or stopped, being past or present or future, strong or weak, existent or non-existent, different or identical, separate or united, multiple or one, dual or non-dual, caused or not-caused, functional or non-functional, born or unborn, changing or unchanging, ceasing or unceasing, pure or impure, perfect or imperfect, bounded or free, enlightened or not-enlightened, etc.
-
About unwholesome actions of the body, speech and mind from a bodhisattva point of view. That undertaking of a physical, verbal, or mental action, in absolute terms, is a basic immorality of a bodhisattva great being; but it is OK if done with awareness of the true nature & dynamic of the three spheres involved. Because a bodhisattva great being's practice of the perfection of wisdom [U2T] should not apprehend an inherently existing body, does not apprehend an inherently existing voice / speech, and does not apprehend an inherently existing thinking mind – just conventionally / relatively / inter-subjectively.
-
-
=====================================
-
-
[E. Flawlessness:] (i.e. Perfecting the practice of the perfection of wisdom, of the six perfections ….)
-
It is when bodhisattvas do not perceive / apprehend any appearances, or emptiness, or relation / opposition / action, as something 'real' / independent / universal / absolute / inherently existing with inherently existing marks / characteristics / properties / attributes / qualities / relations / oppositions / activities / signs / names / labels – in absolute terms [T1], just conventionally / relatively / inter-subjectively [T1] [U2T].
It is when Bodhisattvas know some dharmas [T1] but do not falsely project anything because of them [T2] [U2T].
Not even the 'single thought', the perfection of wisdom, the six paramitas, the three Jewels, awakening, etc.
-
It is when they practice without practicing the perfection of wisdom without any attachment / fixation / absolutes, without free from all extremes & middle – ex. not falling for one truth or another – dependent origination [T1-] or emptiness (any of the 18 emptinesses) [T2] –, not falling for both truths together as if different and in opposition [2T], not falling for neither of the two truths as if identical and one [1T].
-
All dharmas are like mere names, mere designations, but still possibly conventionally valid useful tools / adapted skillful means.
-
It is when they act / perceive / learn / understand / know / teach [T1] … without acting / perceiving / learning / understanding / knowing / teaching [T2] [U2T],
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
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 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 about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
-
=====================================
-
-
[F. The state of no-thought / no-conceptualisation:]
-
Thoughts & concepts have the same nature & dynamic as all other dharmas: appearing but empty; empty of inherent existence [T2] <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. They are also like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. They are also not existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning their true nature & dynamic is indescribable / inconceivable. They have no real origination, duration / change, cessation, just conventionally / relatively / inter-subjectively. So there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge / rank them in absolute terms, just conventionally / relatively / inter-subjectively. So, about them, there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / stop / subtract / not-do in absolute terms, nothing to change / improve / increase / decrease / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberation Truth [U2T].
-
Realising this and acting in accord with it
is the state of no absolute thoughts / no absolute conceptualisation [T2],
just conventional / relative / inter-subjective ones [T1] [U2T].
To reject / stop all thoughts & concepts is impossible; and wishing for it is falling into an extreme position / suffering.
-
So, again, the solution is to think / conceptualise [T1] without thinking / conceptualising [T2] [U2T],
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
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 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 about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
Not perceiving / apprehending thoughts and concepts, or their marks / characteristics / properties / attributes / qualities / relations / oppositions / activities / signs / names / labels in absolute terms – or their complete non-existence.
Using them conventionally [T1], but never in absolute terms [T2] [U2T].)
i.40
From the practice of the Perfection of Wisdom that sees all phenomena as dharma designations [T1], not absolute truths [T2] [U2T], all the benefits of fundamental and bodhisattva practice arise, included among which are all the meditative stabilizations starting from the bodhyaṅgavatin and siṃhavijṛmbhita meditative stabilizations and ending with the ākāśāsaṃgavimuktinirupalepa meditative stabilization.
i.41
The practice enables bodhisattvas to avoid "hardheadedness," the "love for dharmas." This is when a practitioner loses track of the purpose of practice — the welfare of others — and sees the realization of reality, the attainment of peace, or even altruism as an end in itself. Hardheaded bodhisattvas fall to the śrāvaka level, bereft of the guiding compassionate principle of the bodhisattva. The absence of hardheadedness is flawlessness, or the secure state of a bodhisattva. Here the bodhisattvas do not falsely project anything even while knowing all and practicing all for the sake of others.
i.42
Even the sublime thought of awakening (bodhicitta) is just a label, so how does it operate in bodhisattvas in the flawless state? That "thought is no thought because the basic nature of thought is clear light [U2T]." It is clear light because it is not together with or free from any shortcoming, any accompanying afflictive emotion, or any intention to enter into a śrāvaka or pratyekabuddha nirvāṇa. Such a thought, the clear light, neither knows nor does not know, neither exists nor does not exist. It is the state in which all phenomena "are just so."
i.43
In conclusion, Śāriputra praises Subhūti's explanation as authentic and in accord with the Lord's intention and says, "in this Perfection of Wisdom is detailed instruction for the three vehicles in which bodhisattva great beings should train on the level of śrāvakas and pratyekabuddhas, bodhisattvas, and buddhas."
—————————————————————
Chapter 8 – Practicing the perfection of wisdom by way of no causal sign.
(i.e. Practicing the perfection of wisdom be taken up by way of no causal sign, by way of not taking a stand in any dharma.
-
Practicing the perfection of wisdom be taken up by way of no causal sign, by way of not taking a stand in any dharma – physical, conceptual, mental, entity, relation / opposition / action, characteristic, mark, name… not even the Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths; not even the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, up to the very limit of reality; not even the three types of knowledge – because all dharmas are empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T]; because apparent opposites (like name & referent, or subject & object, the two truths themselves, the Ground and its manifestations) are inseparable, interdependent, in harmony [U2T / U3S / Uopp / U2T-2T / UGM]; because apparent opposites are not different / separate/ multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Because all dharmas are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha.
-
Standing without standing not by way of a causal sign and not by way of the absence of a causal sign about any dharma.
Thus, it should be taken up by way of no causal sign and no absence of causal sign, without taking it up.
Meaning doing all actions of the body, speech and mind – while not grasping at any subject, relation / opposition / action, object; or at any cause, causality, effect – while being fully aware of their true nature & dynamic as it is here & now [U2T].
-
-
==================================
-
-
What is the nature of the 'name / label / defining mark' and its relation with a 'referent'?
-
There is no 'name' with/without 'referent', and vice versa.
-
Bodhisattvas do not see / apprehend any independent / objective / universal / absolute / inherently existing name, referent, relation between the two;
nor do they see / apprehend any subject / teacher, relation / action / teaching, object / bodhisattvas / perfection of wisdom;
nor do they see / apprehend any subject / cause, relation / action / causality / production, object / result / effect / product;
nor do they see / apprehend any origination, duration / change / increase / decrease, cessation;
– in absolute terms [T2], just as conventional / relative / inter-subjective ones [T1] [U2T].
-
Because apparent opposites – ex. name vs. referent; or the three spheres (subject, relation /action, object); or the three stages of becoming (origination, duration, cessation); or the two truths themselves (dependent origination & emptiness of inherent existence) – are all empty of inherent existence [T2], not really existent / caused / functional <==> because being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [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 / truth implies / proves / enables the other (<==>) [U2T]. They are interdependent with each other [Uopp], and co-dependent with the mind merely labeling / imputing them [U3S]. They are all like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. Not really existent / caused / functional, not completely 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; 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 'this', not non-this', not both together, not neither, and there is no fifth. Meaning their true nature dynamic as it is is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s).
-
Quote: "Because where there is no intrinsic nature there is
no [inherently existing] production, stopping, decrease, increase, defilement, or purification."
-
The examples given in this chapter are about trying to find any real referent for the name bodhisattva. And trying to see if Subhuti can find the bodhisattvas he is supposed to teach, or any perfection of wisdom to teach – in spite of the fact that he is facing an unbounded, infinite number of bodhisattva great beings; and the fact that all Buddhas have taught / teach / will teach the perfection of wisdom.
-
-
============================
-
-
The perfection of wisdom should be taken up by way of no causal sign and no absence of causal sign, without taking it up.
-
Note g.255: Causal sign: "A causal sign is the projected reality (objects) that functions as the objective support of a cognitive state. It cannot be separated out from the cognitive state (subject) and to that extent may enjoy a modicum of conventional reality. To "practice with a causal sign" means to look at an apparent phenomenon within accepting that it has more reality than it actually does."
– i.e. [U3S].
-
Bodhisattva great beings thus practicing the perfection of wisdom
are near unsurpassed, perfect, complete awakening [U2T].)
i.44
Subhūti rhetorically poses a hypothetical
question. If all phenomena are just names, just dharma designations, then practice is futile (nihilism).
So, "which bodhisattva (object) will I advise and instruct (relation / action) in what Perfection of Wisdom (object)?"
In response Subhūti says that
phenomena are conventional terms [T1] for the inexpressible true nature of things [U2T]
that cannot be expressed as anything at all [inconceivable].
It is just because of that that all starting places for practice, all practices, and all attainments are tenable [T1]. Bodhisattvas who are not terrified by this reality are irreversible from full awakening.
i.45
All phenomena are empty.
Form is empty of form.
The twelve links of dependent origination are empty.
Ignorance is empty of ignorance, up to old age and death are empty of old age and death.
All phenomena are empty,
so bodhisattvas practicing the Perfection of Wisdom are standing by way of taking no stand on anything.
(i.e. The Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not do in absolute terms, just conventionally / relatively / inter-subjectively, as adapted skillful means. Nothing to accept as absolute, not even emptiness.)
Hence, bodhisattva do not march under the banner of any letters, words,
or statements, under the banner of the four noble truths,
under the banner of emptiness [i.e. grasping at mere-emptiness],
or under the banner of anything else.
To do so is to have descended into grasping at "I" and "mine" and to practice without skillful means.
Bodhisattvas do not grasp at anything [T2] because grasping requires a differentiation through language based on causal signs (nimitta), and bodhisattvas see causal signs just as śrāvakas see afflictive emotions.
An afflictive emotion is based on settling down on a causal sign for things as real. That causes attachment and hatred.
These same causal signs cause bodhisattvas without skillful means to settle down on a basis, path, and set of results as real [T1] [U2T].
This is the case because the religious mendicant Śreṇika, a śrāvaka, gained nirvāṇa by listening to this teaching because it led him to avoid a belief in causal signs. Śreṇika achieved nirvāṇa by realizing that even nirvāṇa could not be grasped through a causal sign. Similarly, bodhisattvas master such a nirvāṇa but do not actually enter into it until their prayers that are vows are fully carried out and they have brought beings to maturity, purified a buddhafield, and fully awakened to perfect, complete awakening.
i.46
Śāriputra asks Subhūti
what does not exist [inherently] and cannot be apprehended [in absolute terms, just conventionally / relatively / inter-subjectively]?
Subhūti says
all [appearing] phenomena [T1] do not [inherently] exist [T2] [U2T]
because all phenomena [T1] are empty of an intrinsic nature [T2] [U2T].
A bodhisattva's mind is never separated from a buddha's mind [Uopp / U2T-opp] because
all [appearing] phenomena [T1] are separated from an intrinsic nature [T2] [U2T].
An intrinsic nature is not something real.
All phenomena are without defining marks.
Training in that way, bodhisattvas go forth to the knowledge of all aspects
(i.e. Knowledge of all aspects (omniscience): Knowledge of all valid useful conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent concepts / ideas / truths / views / methods / practices / goals / adapted skillful means / antidotes [T1], merely labeled / imputed by the mind <==> together with their emptiness of inherent existence [T2], as a Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. Thus being able to use conventionally / relatively, but without any attachment / fixation / absolutes; thus not slaves to them. Bodhisattvas wants to know all of those aspects because they awant to be able to help all sentient beings without discrimination. It is not omniscience about objects and relations in an objective world (like with sciences), but omniscience about the way beings think and about how to help them, about the functioning of the karmic cycle and how to disarm it.)
because nothing has been produced and nothing has gone forth.
(i.e. Union of the Two Truths about the three stages of becoming or three times – i. origination / birth / coming / before / past, ii. duration / resting / changing / during / present, iii. cessation / death / going / after / future – [U2T / U2T-3T]. The three stages or three times are empty of inherent existence [T2], not really existent / caused / functional <==> because 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, One aspect / truth implies / proves / enables the other (<==>) [U2T]. The three stages or three times are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T]: not existent, not non-existent, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Bodhisattvas should act accordingly.)
Everything [appearing in dependence] [T1] is empty [of inherent existence] [T2] [U2T].
Even the ultimate is empty of an intrinsic nature [UGM].
Training in the Perfection of Wisdom like this, bodhisattvas get close to awakening.
—————————————————————
Chapter 9 – Apprehending neither dharma nor non-dharma, neither appearance nor emptiness.
(i.e. Practicing without practicing by way of not perceiving / apprehending anything (physical, conceptual, mental), ex. apprehending neither appearances nor emptiness:
-
If Bodhisattvas practice a dharma, they practice a causal sign;
then they do not practice the perfection of wisdom; they are without skillful means.
If Bodhisattvas practice, possess, form a notion of, believe in a any dharma,
then they do not practice the perfection of wisdom; they are without skillful means.
If, while practicing the perfection of wisdom they do assert a dharma (existence), or do-not assert a dharma (non-existence), or both assert and do-not assert together (both existence & non-existence together), or neither (neither existence nor non-existence), then they do not practice the perfection of wisdom; they are without skillful means; they have fallen into one extreme or another.
The perfection of wisdom is beyond all extremes & middle like those four extremes: existence, non-existence, both together, neither – the same for any duality.
Bodhisattvas with skillful means do not practice any dharma in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1], because of the Union of the Two Truths about all dharmas [U2T].
-
Ex. Bodhisattva who abide by means of meditative stabilizations [T1] do not see even those meditative stabilizations [T2] [U2T].
They do not mentally construct those meditative stabilizations because all phenomena [T1] do not exist [inherently] [T2] [U2T].
They do not distinguish or form a notion of them because that meditative stabilization and those bodhisattva great beings [T1] do not exist [inherently] [T2] [U2T] [just conventionally / relatively / inter-subjectively].
-
Bodhisattva great beings should train like that in the six perfections… thus in the perfection of wisdom.
Bodhisattvas training like that do train in the perfection of wisdom, by way of not apprehending anything.
Similarly, they train in the perfection of concentration, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of giving, by way of not apprehending anything.
Similarly, they train in the thirty-seven dharmas on the side of awakening, by way of not apprehending anything,
and similarly, up to they train in the eighteen distinct attributes of a buddha, by way of not apprehending anything.
Bodhisattva great beings training like that (in the six perfections…) do train in the perfection of wisdom, by way of not apprehending anything.
-
The purity of all dharmas:
Because of the state of absolute purity bodhisattvas do not apprehend (reify, objectify) any dharma in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T].
Not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything [in absolute terms] is called the purity of all dharmas.
-
In short, nothing really exists and changes / increases / decreases / being defiled or purified, being 'this' or 'non-this' – in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T].
-
Bodhisattvas training like that [T1] do not train in any dharma [T2] [U2T],
because those dharmas [T1] do not exist in the way foolish, ordinary people take them to be [T2] [U2T].
-
"When bodhisattvas practicing the perfection of wisdom do not apprehend and do not see the perfection of wisdom,
then, Śāriputra, bodhisattvas training in the perfection of wisdom like that
go forth to the knowledge of all aspects by way of not apprehending anything.
They go forth to the knowledge of all aspects by way of not apprehending the emptiness of the knowledge of all aspects.
-
-
===============================
-
-
[From Chapter 6: Practicing without apprehending anything.]
-
Perceiving / acting / practicing / teaching the perfection of wisdom without apprehending or perceiving any inherently existing and separate subject / being, relation / action / process, object / phenomena; any characteristics / properties / attributes / marks / signs / names … in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1]; thus more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T].
-
Bodhisattvas should practice the perfection of wisdom using valid tools / adapted skillful means, but without apprehending any dharmas in absolute terms, without any attachment / fixation / absolutes — because all dharmas are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. Genuine-emptiness [U2T] does not contradict valid conventional / relative / inter-subjective concepts / truths / views / methods / practices / goals… On the contrary the two truths (dependent origination / functionality and emptiness of inherent existence) are inseparable / interdependent / in harmony; one implies / proves / enables the other. That is the meaning of the 'Union of the Two Truths.'
-
__________________________________________________________________________________
Bodhisattvas thus practicing without practicing the perfection of wisdom
should train in valid conventional / relative / inter-subjective words / concepts / ideas /
truths / views / methods / practices / levels / goals / characteristics / properties /
attributes / marks / signs / names / labels [T1] —
but without any attachment / fixation / absolutes,
without apprehending anything in absolute terms [T2] [U2T].
___________________________________________________________________________________
-
"Bodhisattva great beings should practice the perfection of wisdom like that [T1], without apprehending any / all dharmas in absolute terms [T2], just conventionally / relatively / inter-subjectively as possible tools / adapted skillful means [T1] [U2T]; thus acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
-
"If bodhisattva great beings practicing [T1] the perfection of wisdom do not apprehend in absolute terms [T2] a perfection of wisdom, that bodhisattva, that word for bodhisattva, or even that bodhicitta, or awakening, then just that is the advice about the perfection of wisdom of bodhisattvas; just that is the instruction."
-
Result:
Gaining forbearance in the perfection of wisdom.
Gaining forbearance in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time).
Gaining forbearance in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
Gaining forbearance in acting without acting, without any attachment / fixation / absolutes; thus more and more in accord with it. Because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.)
i.47
Thinking "I am practicing the Perfection of Wisdom" is a lack of skillful means, a practice that occasions something, or a practice of an enactment (abhisaṃskāra). Not only does it not even lead to śrāvaka nirvāṇa, it leads to the suffering of saṃsāra.
Bodhisattvas who do not have such beliefs and mistaken notions have skillful means because,
in reality, there are no dharmas [T1] apart from emptiness [T2] [U2T].
(i.e. There are no appearing dharma [T1] that are not empty of inherent existence [T2] [U2T].
The two truths are inseparable, interdependent, co-dependent, in harmony, in Union [U2T].)
Bodhisattvas do not assert any dharma or practice but know all dharmas are the same insofar as they have never been produced, and bodhisattvas remain in the sarvadharmānutpāda meditative stabilization up to the ākāśāsaṃgavimuktinirupalepa meditative stabilization.
The awakening of such bodhisattvas is prophesied, but only conventionally, not ultimately [T1], because none of the meditative stabilizations ultimately exist [inherently] [T2] [U2T].
The Lord compliments Subhūti, "the foremost of śrāvakas at the conflict-free stage," for his explanation.
i.48
Everything is in the state of absolute natural purity
where there is no production or defilement, where nothing appears or is enacted.
Employing the two meanings of the Sanskrit word vid ("to exist" and "to know"), the Lord says
form, and so on, do not exist [T2] in the way foolish, ordinary people take them to be,
and because they do not exist [independently / inherently / absolutely], they are ignorance.
Nothing goes forth, nothing rests. [Uopp]
Those who mentally construct a starting point [cause / before], progress [causality / during], and a goal [effect / future] do not train in the Perfection of Wisdom.
Those who do not apprehend any phenomenon [T2] go forth to the knowledge of all aspects [T1] [U2T].
(i.e. Knowledge of all aspects (omniscience): Knowledge of all valid useful conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent concepts / ideas / truths / views / methods / practices / goals / adapted skillful means / antidotes [T1], merely labeled / imputed by the mind <==> together with their emptiness of inherent existence [T2], as a Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. Thus being able to use conventionally / relatively, but without any attachment / fixation / absolutes; thus not slaves to them. Bodhisattvas wants to know all of those aspects because they awant to be able to help all sentient beings without discrimination. It is not omniscience about objects and relations in an objective world (like with sciences), but omniscience about the way beings think and about how to help them, about the functioning of the karmic cycle and how to disarm it.)
—————————————————————
Chapter 10 – Illusion-like – Practicing using skillful means.
(i.e. Practicing using skillful means - ex. by way of not apprehending anything. Bodhisattvas go forth without going forth to the knowledge of all aspects and reach without reaching the knowledge of all aspects beyond all extremes & middle – without any attachment / fixation / absolutes.
-
Apparent dharmas [T1] and their illusory nature / emptiness [T2], i.e. the two truths, are not really in opposition, but more like inseparable / interdependent / in harmony / in 'Union': they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither [U2T] (ie. not one thing and another). That is why conventional words / concepts / ideas / truths / views / methods / practices / milestones / goals are still useful / efficient. That is why Bodhisattvas practice without practicing, without any attachment / fixation / absolutes, without apprehending anything in absolute terms, just conventionally / relatively / inter-subjectively.
-
Bodhisattvas act / practice without acting / practicing in the six paramitas …, with skillful means / by way of not apprehending anything, without any attachment / fixation / absolutes – without perceiving / apprehending / practicing anything in absolute terms.
Bodhisattvas act in accord with valid conventional / relative / inter-subjective concepts / ideas / views / truths / methods / practices / goals [T1], but also more and more in accord with their emptiness of inherent existence [T2] [U2T], in accord with their illusory nature [U2T]; thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle [U2T].
-
-
-
Question: 'Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?' In other words, does emptiness [T2] contradict conventional words, concepts, ideas, truths, visions, methods, practice, levels, goals [T1]? Are the two truths different / separate / dual / in opposition? Or are they identical / united / one / non-dual? Is the path still meaningful; or should we just drop it all?
-
The answer lies in the concept of the inconceivable 'Union' of the Two Truths [U2T]: their inseparability, interdependence, co-definition, co-relation, co-dependence, co-emergence, co-evolution, co-cessation / co-transcendence, harmony <==> and thus their emptiness of inherent existence [U2T-2T]. All dependently co-arisen appearances are empty of inherent existence; but so is emptiness itself. 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; they are not 'this', not 'non-this', not both together, not neigher, and there is no fifth. Meaning the two truths and their 'Union' are indescribable / inconceivable for our dualistic conceptual conditioned ordinary mind(s). The true meaning has to be directly perceived / realised / experienced. So a path composed of various adapted skillful means is still useful as long as nobody grasps anything in absolute terms. Using the path without apprehending anything in absolute terms is an efficient path leading to omniscience.
-
Note: Since everything is empty of inherent existence [T2] <==> because dependently co-arisen [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], then everything is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. All dharmas are not existent, not non-existent, 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, not empty of inherent existence, not both truths together, not neither truth, and there is no fifth; not defiled, not pure, not both together, not neither, and there is no fifth; not caused / produced / conditioned / existent / changing / ceasing, not non-caused / non-produced / unconditioned / non-existent / non-changing / non-ceasing, not both together, not neither, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bound / non-enlightened, not both together, not neither, and there is no fifth; etc.
-
-
"When bodhisattva great beings train in the perfection of wisdom like that [T1], by way of not apprehending anything [T2] [U2T], they go forth to the knowledge of all aspects (without grasping at any cause, causality, result / effect / goal)
and reach the knowledge of all aspects beyond all extremes & middle [U2T / U3S / Uopp / U2T-2T]."
Because all appearing dharmas [T1] <==> are empty of an intrinsic nature [T2]; one aspect implies the other (<==>) [U2T].
All dharmas are lik illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T];
not existent / caused / functional, not completely non-existent / non-caused / non-functional,
not both together, not neither, and there is no fifth. Meaning inconceivable.
Dharmas are appearing but still empty, empty of inherent existence but still dependently co-appearing and relatively functional, even if merely labeled / imputed by the mind (mere names, mers designations).
Bodhisattvas go forth without going forth to the knowledge of all aspects
and reach without reaching the knowledge of all aspects beyond all extremes & middle – without any attachment / fixation / absolutes.
-
-
-
What skillful means?
Here bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about any dharma with its marks (ex. the impermanent five aggregates) [T1] … but do not apprehend it/them [T2] [U2T].
This is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
Or a Bodhisattva may think
'I will teach all beings the doctrine that "all dharmas are impermanent"; and moreover, I will do it by way of not apprehending anything (using but not apprehending any dharma and their mark / impermanence).
Bodhisattvas pay attention to a dharma being 'this or that,' and moreover do it by way of not apprehending anything (using but not apprehending any dharma and their marks / this or that).
Bodhisattvas analytically understand that dharma is 'this or that,' and moreover do it by way of not apprehending anything (using but not apprehending any dharma and their marks / this or that).
Bodhisattvas analytically understand all dharmas are 'empty,' and moreover do it by way of not apprehending anything (using but not apprehending any dharma and their marks / dependent origination and emptiness).
Bodhisattvas teach friends the doctrine the Buddha-dharma, and moreover, teach by way of not apprehending anything (using but not apprehending any concepts / ideas / teachings / truths / views / methods / practices / goals nor their emptiness)
practice / teach the six perfections,
Those are the skillful means of bodhisattvas who are practicing the perfection of wisdom,
and when they are fully endowed with those means they will not tremble, feel frightened, or become terrified when they hear this exposition.
-
-
===============================
-
-
[From Chapter 6: Practicing without apprehending anything.]
-
Perceiving / acting / practicing / teaching the perfection of wisdom without apprehending or perceiving any inherently existing and separate subject / being, relation / action / process, object / phenomena; any characteristics / properties / attributes / marks / signs / names … in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1]; thus more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T].
-
Bodhisattvas should practice the perfection of wisdom using valid tools / adapted skillful means, but without apprehending any dharmas in absolute terms, without any attachment / fixation / absolutes — because all dharmas are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. Genuine-emptiness [U2T] does not contradict valid conventional / relative / inter-subjective concepts / truths / views / methods / practices / goals… On the contrary the two truths (dependent origination / functionality and emptiness of inherent existence) are inseparable / interdependent / in harmony; one implies / proves / enables the other. That is the meaning of the 'Union of the Two Truths.'
-
___________________________________________________________________________
Bodhisattvas thus practicing without practicing the perfection of wisdom
should train in valid conventional / relative / inter-subjective words / concepts / ideas /
truths / views / methods / practices / levels / goals / characteristics / properties /
attributes / marks / signs / names / labels [T1] —
but without any attachment / fixation / absolutes,
without apprehending anything in absolute terms [T2] [U2T].
________________________________________________________________
-
"Bodhisattva great beings should practice the perfection of wisdom like that [T1], without apprehending any / all dharmas in absolute terms [T2], just conventionally / relatively / inter-subjectively as possible tools / adapted skillful means [T1] [U2T]; thus acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
-
"If bodhisattva great beings practicing [T1] the perfection of wisdom do not apprehend in absolute terms [T2] a perfection of wisdom, that bodhisattva, that word for bodhisattva, or even that bodhicitta, or awakening, then just that is the advice about the perfection of wisdom of bodhisattvas; just that is the instruction."
-
Result:
Gaining forbearance in the perfection of wisdom.
Gaining forbearance in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time).
Gaining forbearance in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
Gaining forbearance in acting without acting, without any attachment / fixation / absolutes; thus more and more in accord with it. Because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.)
Everything is like an illusion [U2T].
Everything is just a name and conventional term [T1] that in reality is not produced [T2] [U2T].
Bodhisattvas who understand that go forth to the knowledge of all aspects.
(i.e. Knowledge of all aspects (omniscience): Knowledge of all valid useful conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent concepts / ideas / truths / views / methods / practices / goals / adapted skillful means / antidotes [T1], merely labeled / imputed by the mind <==> together with their emptiness of inherent existence [T2], as a Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. Thus being able to use conventionally / relatively, but without any attachment / fixation / absolutes; thus not slaves to them. Bodhisattvas wants to know all of those aspects because they awant to be able to help all sentient beings without discrimination. It is not omniscience about objects and relations in an objective world (like with sciences), but omniscience about the way beings think and about how to help them, about the functioning of the karmic cycle and how to disarm it.)
This frightens new bodhisattvas without spiritual friends. To accept and teach the four noble truths in an absolutist way, apprehending the words as ultimately true, is to fall under the sway of Māra and bad friends. These bad friends dissuade bodhisattvas from this Perfection of Wisdom, saying that it is not the true doctrine of the Tathāgata. The bad friend may be Māra disguised as a buddha, setting forth an absolutist doctrine that takes the four noble truths as an absolute, and the doctrine of awakening for the sake of others through training in the Perfection of Wisdom as absurd. The bad friend says that if everything is empty there is no point, dissuading the bodhisattvas from the bodhisattva's career. Sometimes Māra the bad friend approaches in the form of a mother or father saying rather than stay in the world with all its tortures, make hard work meaningful by working for nirvāṇa; sometimes Māra the bad friend approaches in the form of a monk teaching the doctrine of the four noble truths in an absolutist way.
—————————————————————
Chapter 11, chapter 12, chapter 13 – The Basis of Reality, Transcending Thoughts & Views, The Six Perfections.
(i.e. Chapter 11: Résumé: Training without training in the inconceivable basis of Reality [U2T]. Training in all phenomena in a non-dual way, without apprehending anything – not even non-duality, or emptiness, or the Union of the Two Truths, of any Basis.
-
The Ground / Basis / Source of Reality, of all dharmas (physical, conceptual, mental), is the inconceivable Union of the Two Truths [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp]. This 'basis' [U2T] is also empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind [U2T-2T / UGM].
-
Question: What is the basis of Reality?
The basis in reality for bodhisattva is an absence of any inherently existing basis in reality.
The basis in reality for a bodhisattva does not inherently exist and cannot be apprehended in absolute terms.
"The basis in reality for any/all dharma does not inherently exist and cannot be apprehended in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T]."
Note: There is no real ground / basis / source / first cause for any/all dharmas, no real relation / causality / production / change / cessation, no real final effect / product; just conventionally / relatively / inter-subjectively. All causes & conditions have their own causes & conditions – ad infinitum. All effects have their own functionality / effects – ad infinitum. All causal relations are uncertain, co-dependent with an infinity of causes & conditions in nature, space & time. The conditioning cycle is limitless and centerless. There is no cause with/without causal relation with/without effect; not effect with/without causal relation with/without cause. Cause, causality and effect are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind after the fact. We can use them but never in absolute terms. Ex. The 12 links of dependent origination are all empty of inherent existence, but still dependently co-arisen and relatively functional.
-
Why? Because everything – physical, conceptual, mental; subject, relation / action, object; pure, impure; all dharmas with their marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities, and their names / labels; – is/are empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. Because everything is like illusions / reflections / mirages / dreams / magical tricks: 'There, but not there.' [U2T]: Not existent, not non-existent, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s). So we can use them without using them, but never in absolute terms, without any attachment / fixation / absolutes, without apprehending anything.
-
Logic: In the absence of inherently existing "production / origination / duration / change / functionality / cessation", a dharma does not really exist (emptiness of inherent existence), cannot be apprehended in absolute terms, and there is no need for any inherently existing "basis / primary-cause / ultimate-source" for that dharma. Since all dharmas are like that (unarisen, unconditioned, non-existent, unchanging, unceasing – in absolute terms), then there is no inherently existing Basis / Ground / Source for reality in general – that is the basis. So there is no basis, no need for any inherently existing basis, for any dharma, its marks / signs, and its name / label, its origination or non-origination, existence or non-existence, conditioning or non-conditioning, change or non-change, bonding or freedom, cessation of non-cessation, enlightenment or non-enlightenment.
-
A basis that is not a basis: A true Basis / Ground for Reality should be unique, all-pervading, timeless, unborn, unconditioned, unchanging, unceasing; free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma. This true basis is simply the fact that everything is like an inconceivable Union of being empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma [U3S]. One aspect / truth implies the other (<==>) [U2T]. So in a sense emptiness is the basis for all appearances, and appearance is the basis of emptiness –; but do not grasp at this idea, it is just a finger pointing at the moon, not the moon itself. There is no need for any other basis; that alone explains everything: status & dynamism. So it is the inconceivable Union of the Two Truths / Suchness / Genuine-emptiness / Buddha-nature that is the inconceivable unique unborn unconditioned unchanging unceasing pristine Basis / Ground / Source / Suchness / True nature & dynamic of Reality as it is here & now. It is our conventional / relative basis [T1], without being a real basis in absolute terms [T2] [U2T]. This Ground / Basis / Source is inseparable from, interdependent with, co-dependent with, its manifestations [UGM] <==> so both the Ground and its manifestations are empty of inherent existence [UGM / U2T-GM]. So we may use it / them without using it / them, without any attachment / fixation / absolutes.
-
-
-
Training in a basis that is not a real basis – in the Union of the Two Truths about al dharmas:
All those phenomena — that which is the awakening, that which is the bodhisattva, that which is the basis in reality of a bodhisattva — are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark — that is, no mark (in absolute terms, just conventionally / relatively / inter-subjectively).
Bodhisattvas should train in the non inherent existence [T2]
and non complete non-existence [T1] of all phenomena [U2T].
Bodhisattvas should know the Union of the Two truths about all dharmas [U2T],
without any attachment / fixation / absolutes, without apprehending anything [U2T-2T].
They should know all phenomena in a non-dual way [U2T / U3S / Uopp / U2T-2T].
-
Note: All dharmas appear to exist in relation / opposition to other dharmas – that is the way our ordinary mind works. But in Reality as it is there is no such inherently existing dharma with their supposedly inherently existing characteristics / properties / attributes / qualities / features / marks / relations / oppositions / processes / activities / changes, and names / labels. Apparent opposites – like the three spheres of any type of relation / action, apparent opposites in any duality / triad / quad / etc, the two truths themselves, the ground and its manifestations – are always empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. That is the Ground, the true nature of Reality as it is here & now, suchness, the Union of the Two Truths about all dharmas. It is also empty because of the same reasons [U2T-2T] [UGM]. That is knowing without knowing all dharmas in a non-dual way: not two, not one, not both together, not neither.
-
Bodhisattvas should train in becoming familiar with the inconceivable true nature & dynamic of all dharma as it is here & now: All phenomena are empty of inherent existence [T2], not really existent <==> because 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. One aspect / truth implies / proves / enables the other (<==>) [U2T]. So they are not existent, not non-existent, not both together, not neither. Meaning their true nature & dynamic is indescribable / inconceivable: we call it the inconceivable Union of the Two Truths [U2T] / Ground / Basis / Source / Suchness / true nature & dynamic of Reality as it is here & now …
-
Bodhisattvas practicing the perfection of wisdom should train in non-attachment to all phenomena that are empty of their own marks, and in their non [inherent] existence, by not constructing any phenomena and not entertaining any ideas about them.
They should know all phenomena in a non-dual way [U2T / U3S / Uopp / U2T-2T].
-
Note about non-duality: "This is synonymous with reality, voidness, etc. But it must be remembered that non-duality does not necessarily mean unity, that unity is only one of the pair unity-duality; hence non-duality implies non-unity as well. This point is obscured by designating this non-dual philosophy as "monism," as too many modern scholars have done." – What is not dual, not non-dual, not both together, not neither? All dharmas, apparent opposites, the three spheres, the two truths. Synonyms of non-duality: inseparability / interdependence / co-dependence / harmony / Union.
-
Bodhisattvas practicing the perfection of wisdom like that become the foremost of all beings [T1],
and they do so, furthermore, by way of not apprehending anything [T2] [U2T].)
-
-
—-------------------
-
-
Chapter 12: Transcending Thoughts & Views
(i.e. Bodhisattvas transcend without transcending all thoughts, conceptualisation, ideas, views, tools, adapted skillful means … not by rejecting / eliminating them, but by realising their true nature & dynamic as it is here & now [U2T]. Using them without using them, with skillful means, without any attachment / fixation / absolutes, without apprehending anything in absolute terms, just conventionally / relatively / inter-subjectively.
-
Bodhisattvas can transcend / purify all words / concepts / ideas / thoughts / views / actions / practices / goals … by directly realising the true nature & dynamic of the mind and its fabrications [U2T / U3S / Uopp / U2T-2T], the true nature & dynamic of the conditioning / karmic cycle. Thus not accepting / affirming / seeking any view in absolute terms, not rejecting / negating / abandoning / eliminating any valid view in absolute terms.
-
Bodhisattvas are unattached even to that unequaled thought of awakening without outflows,
a thought equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas.
Why? Because thoughts [T1] are no thoughts [T2] [U2T].
What is that though? "Here after the production of the first thought of awakening [T1]
they do not see either the production or stopping of any dharma at all [T2] [U2T] —
they do not see its decrease, increase, coming, going, defilement, or purification."
"that thought in which there is no production, no stopping,
no decrease, no increase, no coming, no going, no defilement, and no purification"
-
Bodhisattvas may use without using any/all dharmas – physical, conceptual, mental –, but without any attachment / fixation / absolutes. So what was a dharma with outflow (binding), is purified / transmuted into a dharma without outflow (non-binding) by directly realising its true nature & dynamic as it is here & now. Bodhisattvas are unattached to both the dharmas / thoughts with outflow, and the dharmas / thoughts without outflow. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
-
From Chapter 2: Bodhisattvas use without using ordinary dharmas, perform without performing ordinary activities, practice without practicing ordinary practices, … but without any grasping / attachment / apprehending / obsession / fixation / reification / reference points / absolutes … thus are not contaminated by them. Why? Because Bodhisattvas are fully aware of the true nature & dynamic as it is [U2T] of all dharmas involved, they are not fooled by illusory appearances, not grasping them, not attached to them, not slaves to them, not creating more karma because of them, not suffering because of them. And that is nirvana here & now. That is the benefits of practicing the perfection of Wisdom, or directly realising the Union of the Two Truths about all dharmas.
-
From Chapter 9: The purity of all dharmas:
Because of the state of absolute purity bodhisattvas do not apprehend (reify, objectify) any dharma [T2] [U2T].
Not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything [in absolute terms] is called the purity of all dharmas.
-
All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.
-
Bodhisattva great beings practicing the perfection of wisdom like that [T1] do not apprehend all dharmas, whereby they do not falsely project and do not settle down on reality [T2] [U2T], even with that thought of awakening equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas. Therefore, bodhisattvas are said to be great beings.
-
-
=====================================
-
-
[From chapter 7: The state of no-thought / no-conceptualisation / no-idea / no-view … :]
-
Thoughts, concepts, ideas, views have the same nature & dynamic as all other dharmas: appearing but empty; empty of inherent existence [T2] <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. They are also like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. They are also not existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning their true nature & dynamic is indescribable / inconceivable. They have no real origination, duration / change, cessation, just conventionally / relatively / inter-subjectively. So there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge / rank them in absolute terms, just conventionally / relatively / inter-subjectively. So, about them, there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / stop / subtract / not-do in absolute terms, nothing to change / improve / increase / decrease / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberation Truth [U2T].
-
Realising this and acting in accord with it
is the state of no absolute thoughts / conceptualisation / no absolute ideas / no absolute views [T2],
just conventional / relative / inter-subjective ones [T1] [U2T].
To reject / stop all thoughts & concepts is impossible; and wishing for it is falling into an extreme position / suffering.
-
So, again, the solution is to think / conceptualise [T1] without thinking / conceptualising [T2] [U2T],
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
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 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 about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
Not perceiving / apprehending thoughts, concepts, ideas, views … or their marks / characteristics / properties / attributes / qualities / relations / oppositions / activities / signs / names / labels in absolute terms – or their complete non-existence – in absolute terms, just conventionally / relatively / inter-subjectively
Using them conventionally [T1], but never in absolute terms [T2] [U2T].)
-
-
—-------------------
-
-
Chapter 13: Why are bodhisattvas called 'great beings'?
Question: In what sense are bodhisattvas called 'great beings'?
-
Answer:
[1] "those beings are armed with great armor (chapter 14),
[2] those beings have set out in a Great Vehicle (chapter 15-17),
[3] and those beings have mounted on a Great Vehicle.
-
[1] Armed with great armor?
That is the armor of the six paramitas.
They practice the six paramitas for the sake of all sentient beings; not for personal gain or liberation.
With attention connected with the knowledge of all aspects, they do not dedicate it to the level of śrāvakas or pratyekabuddhas.
They perceive all dharmas as like illusions, reflection, mirages, dreams, magical tricks: 'There, but not there.' [U2T].
Bodhisattvas standing in each of the six perfections perfect all six perfections.
They do not dwell on their experiences, are not captured by them, and are not reborn under their power.
-
[2] Have set out in a Great Vehicle?
Concentrations: They dwell in the four jhanas.
Immeasurables: They dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element with a vast, inclusive, infinite, non-dual mind endowed with love, compassion, joy & equanimity, without enmity, unrivaled, not harmful, and well cultivated.
Formless absorptions: They attain and dwell in the station of endless space, the station of endless consciousness, the station of nothing-at-all, and the station of neither perception nor non-perception.
When bodhisattvas who practice the six perfections set out into and arise from those concentrations, immeasurables, and formless absorptions, they make those wholesome roots into something shared in common by all beings as well, and they grow them into unsurpassed, perfect, complete awakening.
They attain great stabilization in those.
Preceded by great compassion, they explain and demonstrate, illuminate, reveal, and make clear the concentrations, immeasurables, and formless absorptions to others in order to destroy the afflictions of all beings, properly demonstrating the experience of and faults in them, and the release from them.
They do not provide an opportunity for the production of other thoughts connected with śrāvaka thoughts or with pratyekabuddha thoughts.
Then fully meditating on the thirty-seven dharmas on the side of awakening, fully meditating on the meditative stabilizations on emptiness, signlessness, and wishlessness that are gateways to liberation, and fully meditating on the powers, the fearlessnesses, up to and the eighteen distinct attributes of a buddha.
Bodhisattva great beings stand in those concentrations, immeasurables, and formless absorptions without mixing them up and do not hanker after the śrāvaka level or the pratyekabuddha level, or both of them, but tolerate and accept the knowledge of all aspects.
They practice the six paramitas [T1] by way of not apprehending anything, without any attachment / fixation / absolutes [T2] [U2T].
-
[3] Have mounted on a Great Vehicle?
They have 'mounted up on the six perfections' [T1] by way of not apprehending anything in that way [T2] [U2T].
They do not apprehend the six perfections, they do not apprehend a bodhisattva, and they do not apprehend attention.
They meditate on their subject with thoughts connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything.
They know that all dharmas are just a convention [T1] because beings cannot be found [T2] [U2T].)
i.50
[Chapter 11]
[A.] Explaining the word bodhisattva from many different angles, the text says
the basis in reality of the word bodhisattva is no basis at all.
The track left by a bodhisattva is like the track left by a bird in space.
There is no basis in reality for light, even the light of a tathāgata.
i.51
[B.] There follows a list of all phenomena, starting with ordinary wholesome phenomena like honoring parents, and so on, and the nine perceptions of the repulsive state of a body after death, as well as all the other levels of ordinary mindfulness and meditation. It also lists the ordinary unwholesome phenomena like the ten unwholesome actions, and so on; extraordinary phenomena (those same phenomena informed by an understanding of their illusory and ultimate nature); and phenomena without outflows — the purification dharmas in the mindstreams of buddhas, shared in common with other practitioners, and unique to the practice of those following the buddhas.
i.52
[C.] The Lord, Śāriputra, and Subhūti explain the term great being from many different angles. A great being is foremost among all the stream enterers, and so on; sees the ultimate nature of beings and treats them all the same and works for them all equally; never entertains a negative thought toward them; cares about the doctrine; perfects the meditative stabilizations and all the other purification dharmas; and is not attached even to the greatest thought, bodhicitta.
i.53
Śāriputra asks why all ordinary foolish beings are not free of attachments and the sense of possession, and Subhūti says that in reality they are, just as the mind of a buddha in its intrinsic nature is without attachment and any sense of possession. All phenomena are equally empty and pure.
i.54
Pūrṇa says a great being is armored with the great armor of the interwoven six perfections based on a concern for all beings. Each of the six perfections of giving, morality, patience, perseverance, concentration, and wisdom incorporates all the other five perfections, and all thirty-six subdivisions of the perfections are informed by the understanding that all phenomena are like illusions, devoid of any intrinsic nature. The practice of them is always focused on and dedicated to the knowledge of all aspects. Such a practice of the perfections brings the bodhisattva close to the very limit of reality — nirvāṇa. With skillful means, entering into all the meditative states without relishing them, taking birth through compassion but not through the force of meditative attainment, turning over everything to perfect and complete awakening for the sake of all beings, bodhisattvas are truly great beings delighting all the buddhas and bodhisattvas in the ten directions.
i.55
Śāriputra asks Pūrṇa why a great being's vehicle is great. It is a great vehicle because when great beings practice the perfection of giving, and so on, it carries them higher and higher through the states of immeasurable love, compassion, joy, and equanimity, and higher and higher through the first to the fourth concentrations and through the four formless absorptions of endless space, endless consciousness, nothing-at-all, and neither perception nor non-perception. In the Great Vehicle bodhisattvas are absorbed in and emerge from all those meditative stabilizations and absorptions without falling to the śrāvaka or pratyekabuddha level.
i.56
The Great Vehicle is a knowledge of all the emptinesses, meditative states, and aspects of the four noble truths [T1] by way of not apprehending anything [T2] [U2T], so it is not a knowledge in any of the three periods of time or in any of the three realms of desire, form, and formlessness. In this sense it is a knowledge [T1] that is no knowledge at all [T2] [U2T]. At the same time, the Great Vehicle is of infinite expanse, including all practices and attainments, including maturing beings, purifying a buddhafield, and complete and perfect awakening.
i.57
How does the Great Vehicle proceed higher and higher? It does so as a practice of all the purification dharmas by a practitioner set on the knowledge of all aspects [T1] who does not apprehend anything at all [T2] [U2T]. The practitioner, "from the first thought of awakening up until sitting at the site of awakening," intentionally appropriates bodies to look after the needs of beings, roams from buddhafield to buddhafield, and listens to the teaching of the buddhas without any notion of buddhafields or beings to benefit. Finally, the practitioner gains the knowledge of all aspects and turns the wheel of the Dharma so that all the buddhas raise their voices in praise.
(i.e. Knowledge of all aspects (omniscience): Knowledge of all valid useful conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent concepts / ideas / truths / views / methods / practices / goals / adapted skillful means / antidotes [T1], merely labeled / imputed by the mind <==> together with their emptiness of inherent existence [T2], as a Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. Thus being able to use conventionally / relatively, but without any attachment / fixation / absolutes; thus not slaves to them. Bodhisattvas wants to know all of those aspects because they awant to be able to help all sentient beings without discrimination. It is not omniscience about objects and relations in an objective world (like with sciences), but omniscience about the way beings think and about how to help them, about the functioning of the karmic cycle and how to disarm it.)
—————————————————————
Chapter 14 – Neither Bound nor Freed.
(i.e. Résumé: Neither bound nor freed.
-
Because of being empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S], then all dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. All dharmas are not bound / impure / samsara / to-be-rejected, not freed / pure / nirvana / to-be-accepted, not both together, not neither, and there is no fifth. Meaning their true nature & dynamic as it is is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s). Meanwhile Bodhisattvas should know all phenomena in a non-dual way [U2T / U3S / Uopp / U2T-2T]. (C11)
-
Bodhisattvas are armed [T1] without being armed [T2] with the six perfections, and the armor of other practices.
-
They act / practice [T1] without acting / practicing [T2] [U2T], without any grasping / attachment / obsession / fixation / reification / reference points / absolutes & oppositions [T2] [U2T], without falling for any extreme or middle, without any duality / di-vision between subject & object & action, cause & effect & causality, right & wrong, movement & rest, samsara (bound) & nirvana (freed); without accepting or rejecting anything in absolute terms; more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T].
-
"They view all dharmas as emptiness [T2] and they do not give up on all beings [T1] [U2T]."
– (i) "Even though bodhisattva great beings have released beings from the three terrible forms of life in an unbounded, infinite number of world systems [T1], still no beings (object) at all have been released (relation / action) (subject = the bodhisattva) in absolute terms[T2] [U2T]."
– (ii) "Even though bodhisattva great beings conjure up a splendid array of a wheel-turning emperor and give food to those seeking food, up to give whatever requirements are appropriate [T1], still they (subject) do not give (relation / action) anything (object-1-gift) to any being (object-2-recipient) in absolute terms [T2] [U2T]."
– (iii) "Even though bodhisattva great beings establish an unbounded, infinite number of beings in the ten wholesome actions, up to establish them in the eighteen distinct attributes of a buddha [T1], still they do not establish any beings in the ten wholesome actions, up to they do not establish any beings in the eighteen distinct attributes of a buddha in absolute terms [T2] [U2T]."
– (iv) "Even though bodhisattva great beings establish an unbounded, infinite number of beings in the perfection of patience [T1], still they do not establish any beings in the perfection of patience in absolute terms [T2] [U2T]."
– (v) "Even though bodhisattva great beings establish all beings in physical and mental perseverance [T1], still they do not cause any beings to take up, enter into, and be established in physical and mental perseverance in absolute terms [T2] [U2T]."
– (vi) "Even though bodhisattva great beings establish all beings in the perfection of concentration [T1], still they do not cause any beings to take up, enter into, and be established in the perfection of concentration in absolute terms [T2] [U2T]. "
– (vii) "Even though bodhisattva great beings establish all beings in the perfection of wisdom [T1], still they do not establish any beings in the perfection of wisdom in absolute terms [T2] [U2T]."
– (viii) "Even though bodhisattva great beings establish all beings in the perfection of wisdom [T1], still they do not establish any beings in the perfection of wisdom in absolute terms [T2] [U2T]."
– (ix) "Even though bodhisattva great beings establish all beings in as many world systems as there are sand particles in the Gaṅgā River to the east and in all ten directions in the six perfections [T1], still they do not establish any beings in the six perfections in absolute terms [T2] [U2T]."
– (x) "Even if bodhisattva great beings were to produce the thought, 'I have to establish an unbounded, infinite number of beings in the six perfections, up to the knowledge of all aspects furnished with the best of all aspects,' [T1] they would not have produced a thought for the welfare of any being in absolute terms [T2] [U2T]."
-
"Those bodhisattva great beings should be understood to be armed [T1] with no armor in absolute terms [T2] [U2T]
because all dharmas [T1], given the illusory nature of dharmas, are empty of their own mark [T2] [U2T]."
-
Why? Because all dharmas – including the three spheres of any relation / action / causality / production, the apparent opposites of any duality, even the two truths themselves – are empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].
Because the knowledge of all aspects is not made, is not unmade, and does not occasion anything, and those beings for whose sake bodhisattva great beings are armed with great armor are not made, not unmade, and do not occasion anything either. So bodhisattvas act without acting, without any attachment / fixation / absolutes (just conventional / relative / inter-subjective concepts, ideas, truths, views, methods, practice, milestones, goals, teachings …).
Why? Because all dharmas are not made, not unmade, and do not occasion anything.
Because all dharmas do not make, do not unmake, and do not occasion anything.
Because they absolutely do not exist inherently and absolutely cannot be apprehended; just conventionally / relatively / inter-subjectively.
-
-
"Because where there is no intrinsic nature there is
no [inherently existing] production, stopping, decrease, increase, defilement, or purification."
-
Nothing really exists and changes / increases / decreases / being defiled or purified, being 'this' or 'non-this' – in absolute terms [T2],
just conventionally / relatively / inter-subjectively [T1] [U2T].
-
-
All dharmas are not bound (tainted / samsara) and are not freed (purified / nirvana).
And why? Because all dharmas do not exist inherently [T2] [do not exist objectively / independently of the subject / mind].
That is why they are not bound and are not freed. [not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.]
Similarly, because they are isolated and so on, they are not bound and are not freed.
.
Because all dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.',
then they are not bound and are not freed.
Because all dharmas do not exist inherently, all dharmas are not bound and are not freed.
It is because all dharmas are isolated (from the words and signs for things?), calm, empty, signless, wishless, do not occasion anything, and are not produced that they are not bound and are not freed. (see 10.30)
A form… that is wholesome, unwholesome, with afflictions, without afflictions, with basic immorality, without basic immorality, with outflows, without outflows, ordinary, extraordinary, defiled, and purified is not bound and is not freed. Because form… does not exist inherently.
-
Logic: Because of being empty of inherent existence <==> because dependently co-arisen / interdependent, then all dharmas – including the Great Vehicle and Suchness – are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is; and vice versa. Meaning not describable / conceivable / understood by our flawed dualistic conceptual conditioned ordinary mind(s), not indescribable / inconceivable / misunderstood, not both together, not neither.
-
-
-
Résumé of Madhyamaka Logic: Because all dharmas – physical, conceptual, mental; pure or impure; including the three spheres of any type of relation / action, the apparent opposites of any duality / triad / quad, even the two truths themselves – are conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless, <==> Then all dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T] <==> Then there are no real three stages of becoming or three times, or complete absence of those – origination / beginning / birth / coming / before / past, duration / middle / life / during / present, cessation / ending / death / going / after / future -- for any dharma; and there are no real relation or non-relation / opposition or non-opposition / separation or union / differentiation or identity … between dharmas <==> Then all dharmas 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 / related / caused / produced, not independent / unrelated / non-caused / non-produced / spontaneous, 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-only], not empty of inherent existence [T2-only], not both truths together as if different and opposite [2T], not neither of the two truths as if the same and one [1T]; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth; not isolated / calm / empty / signless / wishness / unoriginated / unarisen / unproduced / unconditioned / unchanging / unceasing, not non-isolated / non-calm / non-empty / non-signless / non-wishless / originated / arisen / produced / conditioned / changing / ceasing, not both together, not neither, and there is no fifth; not bound (tainted / samsara), not free (purified / nirvana), not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth– for whatever 'this is'. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond causality, matter-energy, space & time, beyond being describable or indescribable, beyond being conceivable or inconceivable. <==> Then there is no independent / universal / absolute / inherently existing basis for anything, for any judgment, for any discrimination / differentiation / ranking, for any activity in absolute terms, just conventionally / relatively / intersubjectively. <==> Then there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it help someone to get closer to the inconceivable liberating Truth [U2T].)
i.58
Armed with great armor the bodhisattvas enter into a variety of bodies and demonstrate the practice of the six perfections, pervading all world systems with light and shaking the earth, blowing out all the fires in the hells, and so on. Demonstrating the perfection of giving, bodhisattvas cause beings to emerge from the hells and other bad rebirths and be reborn as gods and humans, understanding the performance of the perfections to be illusory, doing everything like a magician, conjuring up worlds made of beautiful materials, and giving food and whatever else beings require or enjoy.
The mind of the bodhisattva is always set on the knowledge of all aspects and always concerned with the welfare of every living being, working to establish them in whatever attainment is appropriate to their dispositions [T1], but always knowing the illusory nature of phenomena [T2] [U2T].
That is, the bodhisattvas know that all phenomena, even the knowledge of all aspects, are without defining marks, are not made, and do not occasion anything because there is nothing that could make them, just as in a dream.
For this reason, form and so on, all the defilement and purification dharmas, are not bound and are not freed.
Nothing is freed because nothing exists, just as in a dream.
(i.e. Knowledge of all aspects (omniscience): Knowledge of all valid useful conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent concepts / ideas / truths / views / methods / practices / goals / adapted skillful means / antidotes [T1], merely labeled / imputed by the mind <==> together with their emptiness of inherent existence [T2], as a Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. Thus being able to use conventionally / relatively, but without any attachment / fixation / absolutes; thus not slaves to them. Bodhisattvas wants to know all of those aspects because they awant to be able to help all sentient beings without discrimination. It is not omniscience about objects and relations in an objective world (like with sciences), but omniscience about the way beings think and about how to help them, about the functioning of the karmic cycle and how to disarm it.)
—————————————————————
Chapter 15, chapter 16 – Dharmas of the Great Vehicle - I, Dharmas of the Great Vehicle - II
(i.e. Résumé: Dharmas composing the Great Vehicle: the 6 perfections, the 18 emptinesses, the 108 meditative stabilizations.
-
Bodhisattvas set out in a Great Vehicle –
that includes the six perfections, the eighteen emptinesses, the four emptinesses, the hundred-eight meditative stabilizations.
-
[1] The six perfection are: the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. Bodhisattvas practice [T1] without practicing [T2] [U2T] the six perfection for the benefits of all sentient beings, with the thought of awakening connected with the knowledge of all aspects, by way of not apprehending anything, without any attachment / fixation / absolutes [T2] [U2T]. Thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
-
[2] The eighteen emptiness: All apparent dharmas – physical / body, conceptual / speech, mental / mind; all phenomena in both samsara & nirvana, with their marks / signs ... and names / labels; all subjects / inner, relations / actions / processes / both inner and outer together, objects / outer; all conditioned or unconditioned; all matter-energy, space & time; all apparent opposites (ex. existence & non-existence, difference & identity, permanence & impermanence …); even the two truths themselves; even the Union of the Two Truths / the True nature of Reality as it is / Suchness / Ground / Basis / Source beyond all extremes & middle; even the three Jewels and the three inseparable kayas; – are empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
-
[3] The four emptinesses: The sixteen emptinesses are condensed into four emptinesses –refuting the four extremes: existence, non-existence, both together, neither.
-
[4] The hundred-eight meditative stabilizations are: see below.)
-
—----------------------
-
(i.e. Résumé: Furthermore, the Great Vehicle of bodhisattva great beings is these:
-
The thirty-seven dharmas on the side of awakening:
— the four applications of mindfulness (mindfulness of the body, feeling, minds, dharmas);
— the four right efforts (generate the desire not to produce wrong unwholesome dharmas not yet produced, the desire to abandon wrong unwholesome dharmas already produced, the desire to produce wholesome dharmas not yet produced, the desire that wholesome dharmas already produced will remain, will increase, will not be forgotten, will not degenerate, and will be completed);
— the four legs of miraculous power (isolation, detachment, cessation, transformation, and that without apprehending anything);
— the five faculties (faith, perseverance, mindfulness, meditative stabilization, wisdom);
— the five powers (faith, perseverance, mindfulness, meditative stabilization, wisdom, and that by way of not apprehending anything);
— the seven limbs of awakening (mindfulness, examination, perseverance, joy, pliability, meditative stabilization, equanimity, all based on detachment, based on cessation, and transformed by renunciation, and that without apprehending anything);
— the eightfold noble path (right view, idea, speech,m conduct, livelihood, effort, mindfulness, meditative stabilization);
-
the three meditative stabilizations that are the three gateways to liberation (emptiness, signless, wishless meditative stabilization);
the eleven knowledges (the knowledges of suffering, origination, cessation, the path, extinction, non-production, dharma, the realization knowledge, the conventional knowledge, the knowledge of mastery, the knowledge in accord with sound);
the three faculties (the faculty of coming to understand what one does not understand, the faculty of understanding, and the faculty of having understood);
the three meditative stabilizations (the meditative stabilization with applied thought and with sustained thought, the meditative stabilization without applied thought with only sustained thought, and the meditative stabilization without either applied or sustained thought);
the ten mindfulnesses (mindfulness of the Buddha, Dharma, Sangha, morality, giving away, the gods, disgust, death, what is included in the body, breathing in and out – by way of not apprehending anything);
the four immeasurables (loving-kindness, compassion, joy, equanimity);
the four concentrations (four jhanas);
the four formless absorptions (four arupa jhanas: endless pace, endless consciousness, nothing-at-all, neither perception nor non-perception);
the eight deliverances (going through the eight mental stabilizations: 4 jhanas & 4 arupa jhanas);
the nine serial absorptions (going through the eight mental stabilizations: 4 jhanas & 4 arupa jhanas);
the ten powers of a tathāgata;
the four fearlessnesses;
the four detailed and thorough knowledges;
the eighteen distinct attributes of a buddha;
the dhāraṇī gateways.)
i.59
Subhūti asks a series of questions:
"Lord, what is the Great Vehicle of bodhisattva great beings?
Lord, how have bodhisattva great beings come to have set out in the Great Vehicle?
Where will the Great Vehicle have set out?
Where will the Great Vehicle stand?
Who will go forth in the Great Vehicle?"
i.60
The response to the first question occasions an explanation of all purification dharmas both as a personal practice and as a practice modeling the dharmas as a demonstration for others. It lists and explains the eighteen emptinesses and the meaning of each of the names of all the meditative stabilizations.
Similarly, it lists and explains the four applications of mindfulness, occasioning a long explanation of mindfulness of the body through awareness of its makeup as sense faculties and their objects, of physical activity, of breathing, of the body's constituent elements and different types of filth, and of what it looks like after death.
It also explains the rest of the thirty-seven dharmas on the side of awakening,
the three meditative stabilizations on emptiness, signlessness, and wishlessness,
the eleven knowledges,
and each of the three faculties — the faculty of coming to understand what one does not understand, the faculty of understanding, and the faculty of having understood.