Tuesday, June 21, 2022

Prajnaparamita-18K - Chapter 00-3 - Part III - Summary of chapters 42-87 - 300-3

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Analysis of "The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines (18k)" - 300
Daśa­sāhasrikā­prajñā­pāramitā
(Teaching the signs of irreversibility)

– Chapter 00.3 - Summary of chapters 42-87 –
[Not complete – Work in Progress - May take many more weeks]

Source: https://read.84000.co/translation/toh10.html

More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2021/03/table-of-content.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
To access all chapters on the Blog – See at the end of this page.

Table of Content of Chapter 00.3 - Part III - Summary of chapters 42-87

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 – See PART II

    • 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 – Included in Part III / this page –

  • 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 (work in progress – may take many weeks)

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Chapter 42 – Revealing the World

(i.e. Feeling a sense of gratitude and looking after the Perfection of Wisdom because …

i.­110

Just as a mother with many children is looked after by her offspring because they feel a sense of gratitude when they think of how she gave birth to them and taught them about the world, so too bodhisattvas and buddhas feel a sense of gratitude and look after the Perfection of Wisdom that gave birth to them and teaches them the categories of the aggregates, three realms, and so on, all the unshared purification dharmas and the knowledge of a buddha, and all of them as being ultimately without an intrinsic nature and conventionally like illusions. They feel a sense of gratitude and look after the Perfection of Wisdom because it has also taught them to know how different beings feel and think, and all the wrong views that people entertain, including the different types of wrong view based on a belief in going on and on forever or being completely annihilated. It has also taught them the true reality of all phenomena and the perfect, complete awakening of a tathāgata to that reality.

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Chapter 43 – Inconceivable

(i.e. The Perfection of Wisdom is deep because all phenomena are empty, not produced, and do not come and go. All dharmas are inconceivable and equal to the unequaled.

i.­111

The Perfection of Wisdom is deep because all phenomena are empty, not produced, and do not come and go. The tathāgatas use conventional labels as ordinary conventional terms, not as ultimates. The defining marks of phenomena are not generated out of the phenomena themselves. They are all empty of marks. There is no mark of space. Reality remains what it is regardless of what is or is not taught, regardless of what is or is not known. The Tathāgata illuminates the diversity of phenomena by illuminating ultimate reality, illuminating illusory diversity and ultimate sameness. The Tathāgata illuminates all the mental states of a bodhisattva on the path to awakening and illuminates the great love and compassion and so on of bodhisattvas through their absence of any differentiating marks. They show gratitude to and appreciation for the Perfection of Wisdom because she gives birth to and illuminates phenomena for bodhisattvas and tathāgatas. They do so by recollecting that nothing has been done or experienced. The Perfection of Wisdom gives birth to and reveals all beneficial dharmas just because neither the Perfection of Wisdom nor any dharma is produced or revealed. The Perfection of Wisdom also reveals them by properly saying what they are from the conventional and ultimate perspectives.


i.­112

The work of the buddhas that has made the Perfection of Wisdom available to the world is tremendous, inconceivable work. This work is the labor to protect, look after, and benefit living beings.


i.­113

All dharmas are inconceivable and equal to the unequaled.
There is no conceiving them because their intrinsic nature is inconceivable.
They are immeasurable because there is nothing with which to measure them.

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Chapter 44 – Made Up

(i.e. The forbearance for the non-production of dharmas.

i.­114

Just as a great king delegates all the work of the kingdom, similarly, all the work of the bodhisattvas and tathāgatas is delegated to the Perfection of Wisdom that incorporates everything of benefit to all, in accord with their capacities and inclinations.


i.­115

Bodhisattvas master but do not actualize all the realizations and attainments of all stream enterers and other śrāvakas included in the Perfection of Wisdom. This attainment of bodhisattvas is called "the forbearance for the non-production of dharmas." Even though billions of śrāvakas have entered into nirvāṇa and billions of bodhisattvas have entered into awakening, thanks to the Perfection of Wisdom there is neither less nor more of it.


i.­116

Those who immediately believe in the Perfection of Wisdom in this life have definitely been humans before, or gods in Tuṣita in the presence of Maitreya. They are like cows that do not let go of their calves. Others will be overwhelmed when they hear the Perfection of Wisdom and black out. Those who hear and practice the Perfection of Wisdom a bit but then move on to something else are those who heard it in prior lives but did not put what they heard into practice. Those are the new bodhisattvas. They have faith and enjoy the Perfection of Wisdom but do not train fully in it.

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Chapter 45 – A Boat

(i.e. Ex. Acting / giving [T1] without acting / giving, but 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 & nirvana; without accepting / affirming / seeking / adding / doing anything in absolute terms, without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything 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].

i.­117

Those who are adrift in an ocean without anything to hold on to sink and drown. Similarly, those who have just faith without a true basis in ultimate reality slowly degenerate in their training in the Perfection of Wisdom and fall to the śrāvaka level. When you carry water in a mud pot that has not been fired, it dissolves the pot and everything is lost. Those without skillful means who train in the Perfection of Wisdom are similar. If a ship has not been well joined and caulked it will sink on its voyage. Those with skillful means who have faith without taking anything as a basis reach 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.)


A decrepit old man cannot stand alone but with helpers under both arms can move. Similarly, with the assistance of the Perfection of Wisdom and skillful means one reaches the knowledge of all aspects and does not fall to the śrāvaka or pratyekabuddha level.


i.­118

Bodhisattvas are not assisted if, when they give, they think "I am giving" and so on, falsely projecting a giver, a gift, the act of giving, and so on. Those free from those constructions are assisted by the Perfection of Wisdom and skillful means and will go to the farthest limit.

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Chapter 46 – Teaching the Intrinsic Nature of All Dharmas

(i.e. Acting / teaching [T1] without acting / teaching the Intrinsic Nature of All Dharmas [U2T], but 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 & nirvana; without accepting / affirming / seeking / adding / doing anything in absolute terms, without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything 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].

i.­119

There are neophyte bodhisattvas and bodhisattvas who are firm in the training. The former ones have faith but can waver. They must write out the Perfection of Wisdom, read it aloud, memorize it, and so on. They must worship it and must find teachers to teach it properly, teachers who explain the practice of the six perfections without forming any ideas about them. The bodhisattvas who are firm are those who do what is difficult. They are the world's refuge, resting place, final ally, island, leader, and support. They teach others the authentic Perfection of Wisdom and take them to the farther shore where all phenomena are a unity because they have neither come nor gone.

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Chapter 47 – Taming Greed

(i.e. Acting / meditating [T1] without acting / meditating on the Perfection of Wisdom, but 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 & nirvana; without accepting / affirming / seeking / adding / doing anything in absolute terms, without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything 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].

i.­120

The attributes, tokens, and signs that bodhisattvas are irreversible from awakening are the absence of greed, hatred, and confusion, and so on. Armed with the armor that knows all phenomena are illusory, they will never be upset at any hardship involved in working for beings and will never give up on impossible beings and enter śrāvaka nirvāṇa.


i.­121

Meditation on the Perfection of Wisdom is the disintegration of meditation on the Perfection of Wisdom. An irreversible bodhisattva is not attached to any phenomenon, always practices the six perfections, and, familiar with the Perfection of Wisdom from the past, is not daunted by what the training entails.

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Chapter 48 – A Presentation of the Bodhisattvas' Training

(i.e. The Bodhisattva path is composed of the Union of virtuous methods and wisdom / emptiness – one aspect supporting the other –; thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the Union of the Two Truths.

i.­122

The Perfection of Wisdom is deep because ultimately the defiled state of form and so on is the same as the purified state of awakening. At first the Tathāgata thought that the Perfection of Wisdom would be too difficult for self-centered people habituated to dualistic thinking to understand, and he desisted from teaching it. The Perfection of Wisdom is a doctrine that is in harmony with reality.


i.­123

The elder Subhūti takes after the Lord because he teaches with emptiness as his point of departure. He takes after him because in suchness he is the same as the Tathāgata, because all dharmas and the Tathāgata are the same in suchness.


i.­124

The universe shakes from this exposition, and the gods strew flowers. Sixty monks without skillful means enter śrāvaka nirvāṇa because they apprehend a difference in dharmas and have not entered into the secure state of a bodhisattva. They were attached to the thought that they were giving gifts, being moral and patient, persevering, entering into concentration, and being wise. Even though the meditation on emptiness, signlessness, and wishlessness of those bodhisattva monks and of the monks with skillful means was the same, the bodhisattvas with skillful means cultivated love, compassion, and so on and finally became awakened. The goal of the bodhisattva monks without skillful means was the same goal defined by bodhicitta, but still they fell to the śrāvaka level because of being separated from the Perfection of Wisdom and skillful means. They are like a huge bird with stunted wings that takes off for a long flight but has to set down before reaching the goal.


i.­125

Bodhisattvas who, from the start, practice the six perfections guided by the Perfection of Wisdom and skillful means, always with attention fixed on the knowledge of all aspects, do not fall to the śrāvaka level.
(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.)


i.­126


There is an argument over whether awakening is hard to gain or easy to gain. Subhūti says awakening is easy because all dharmas are empty and there is nothing to be attained, while Śāriputra says it is quite the opposite, because it would never occur to space to think, "I will become awakened," and yet bodhisattvas, knowing all dharmas are like space, still become fully awakened. Subhūti says nobody is irreversible from awakening because no phenomenon ever turns back from anything to anywhere. Śāriputra objects that, in that case, the presentation of three vehicles does not make sense, and Pūrṇa chimes in to ask if Subhūti believes in a single awakening, not three. Subhūti says there are no awakenings because in emptiness nothing can be apprehended.


i.­127

The Lord praises Subhūti's exposition and then Subhūti says that to go forth to perfect, complete awakening, bodhisattvas must treat all beings the same, must see them all as relatives and close friends, and must never have a negative thought toward them. For their sake bodhisattvas must do every practice and so on, master every śrāvaka level, and enter the secure state of a bodhisattva. Bodhisattvas must personally do all this and encourage and help all others to do it, too, but always without apprehending any phenomenon.

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Chapters 49, 50 – Irreversibility, Teaching the Signs of Irreversibility

(i.e. Liberation and awakening are possible [T1] because phenomena lack an intrinsic nature [T2] [U2T]. The two truths are not really separate / independent / in-opposition; but more like inseparable, interdependent, co-defined, co-relative, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in Union. One truth implies / proves / enables the other (<==>) [U2T].

i.­128

Another sign that bodhisattvas are irreversible from awakening is being firm in their understanding of the illusory nature of phenomena and not being reborn under the power of afflictive emotions. They are bodhisattvas who, as ordained persons, keep clean and act appropriately. Even when Māra shows the hardships of saṃsāra, urges these bodhisattvas to enter into the peace of śrāvaka nirvāṇa, and says the Perfection of Wisdom is just fantasy, they remain unmoved.


i.­129

Māra says the Perfection of Wisdom is a nihilistic doctrine, but bodhisattvas investigate and see that liberation and awakening are possible [T1] because phenomena lack an intrinsic nature [T2] [U2T]. Bodhisattvas who fall to the śrāvaka level have turned back, are reversible, while bodhisattvas who do not do so are irreversible. Irreversible bodhisattvas make a show of living an ordinary householder's life to bring beings to maturity, but they do not use their status or powers for self-gratification. When they are ordained, they do not hoodwink people who have faith in them and are never swayed by those who question the Perfection of Wisdom and insist that only the fundamental Buddhist texts are authentic. They distinguish the spiritual from absolutism. Their attitude to texts is inclusive. They ensure that the words of the tathāgatas are not lost. Regardless of the language, who is speaking, or where it is said, they protect all the texts of the tathāgatas, knowing them because of a dhāraṇī based on doctrines and benefits ‍— that is, they know them because they know the ultimate [T2] and conventional nature of phenomena [T1] [U2T].

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Chapter 51 – Skillful means

(i.e. Generating [T1] without generating the thought of awakening, but 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 & nirvana; without accepting / affirming / seeking / adding / doing anything in absolute terms, without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything 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].

i.­130

The deep places are emptiness and so on, which is to say, nirvāṇa unseparated from all the illusory phenomena practiced for the sake of all beings. Bodhisattvas motivated by the thought of awakening are always irreversible from awakening, obsessed with becoming awakened for the welfare of others, like a man with a strong libido who has set up a date with a beautiful woman and thinks of nothing but having sex with her. The strength and intensity of the bodhisattvas' thought of awakening stops any of the faults that would cause them to turn back and enter śrāvaka nirvāṇa. The merits they amass are incredible in comparison to the merits of stream enterers and so on. All the fundamental Buddhist practices of the śrāvakas are extremely important, and engaging in them produces great merit. But the merit does not compare with even a fraction of the merit gained when the practices are performed as models for the benefit of others, with a mind set on perfect awakening, within knowing the ultimate and conventional nature of all practices and results.


i.­131

The thought of awakening is there from the beginning of the practice, motivating the bodhisattvas to reach the goal, awakening. It is not the first or the last instant in the continuity of the bodhisattvas' unbroken motivation that results in the attainment of that goal. Like a wick getting burned up, not by the first tongue or the last tongue of flame, but nevertheless being burned up, so too with the thought of awakening and the attainment of awakening. Bodhisattvas gain all ten bodhisattva levels and reach awakening, always motivated by the thought of awakening, but that thought is never produced and ultimately never moves from suchness or ultimate reality. The movement of thought, the habitual ideas that come up, are absent, but not because the causal signs that occasion them have disintegrated.

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Chapter 52 – Completion of the Means

(i.e. Union of the Two Truths about karma. Ultimately there is no karmic cause and effect [T2], but there is on the conventional level [T1] [U2T].

i.­132

This chapter is about action and the purification of a buddhafield. If somebody actually murders someone, and if somebody else does so in a dream and on awakening thinks that what happened in the dream actually happened and is happy about it, it is the same. The effects of actions are based on the state of mind when the act is done. There has to be an objective support and intention. In the absence of those there is no result.
Ultimately there is no karmic cause and effect [T2], but there is on the conventional level [T1] [U2T].


i.­133

Śāriputra asks Maitreya, who is in his last life before awakening, if the practice of the perfections results in awakening. Maitreya says ultimately there is no Maitreya there to answer, and nobody to be responded to. Śāriputra is a worthy one, but there is nothing there that can be apprehended that makes him a worthy one.


i.­134

Bodhisattvas get closer to awakening by providing all beings with what they need in their day-to-day lives, ensuring that later all beings in their buddhafield will have the enjoyments of gods. Similarly, seeing ugliness and people with missing limbs, they practice morality; seeing hatred, they practice patience; seeing laziness, they practice perseverance; seeing those separated from the four immeasurables and so on, they practice concentration; and seeing ignorance all around, they practice wisdom so that all beings in their buddhafields will be free from those faults. They practice so that in their buddhafields there will be none of the terrible forms of life and polluted environments, and no acquisitiveness, caste identities, despots, social injustices of all types, or the ordinary problems that come with an ordinary body. They practice so that they will have not one but billions of buddhafields for all beings.

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Chapter 53 – The Prophecy about Gaṅgadevī

(i.e. Commitment to such a practice of the six perfections.

i.­135

A nun in the retinue, sister Gaṅgadevī, states her commitment to such a practice of the six perfections and worships the Lord with golden-colored flowers. He predicts her future awakening as the buddha Suvarṇapuṣpa.

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Chapter 54 – Teaching the Cultivation of Skillful Means

(i.e. It is not about rejecting / negating / abandoning / eliminating / not-doing anything in absolute terms. Like abandoning samsara to seek nirvana. Like rejecting / negating / demonising appearances. Like hiding from the world in meditation. Being produced these states are only temporary. It is about personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the inconceivable true nature & dynamic of Reality as it is here & now, of all dharmas – physical / body, conceptual / speech, mental / mind; subject / mind, relation / action, object / phenomena; apparent opposites; two truths –. Knowing their true nature & dynamic is enough to become free from them in the sense of not ebing fooled by them, not grasping them, not getting attached to them, not being slaves to them. No need to reject / negate / eliminate them. The relative and absolute are inseparable; it is not about accepting one truth while rejecting the other [U2T]. Apparent opposites are not really in opposition [Uopp]. Movement and rest are in Union.

i.­136

Bodhisattvas master all meditations but do not actualize their results. A bodhisattva who radiates love and kindness and shows the way to freedom without actualizing the results of the meditations on emptiness and so on, like a bird on the wing that moves through space without alighting anywhere, and like an archer who keeps a series of arrows up in the air by shooting them one after the other, is like a good-looking hero, an expert in weaponry and all crafts and vocations, loved by many persons, who, having gained great wealth, can lead relatives out of the dense jungle where they are caught, keeping them happy and hopeful without poisoning their minds against their enemies and opponents.


i.­137

Bodhisattvas do not cross the very limit of reality into complete nirvāṇa until all the work is done. Bodhisattvas do not forsake beings, remaining in the emptiness meditation without actualizing the śrāvaka nirvāṇa until all beings are no longer afflicted by ignorance. Bodhisattvas free them from the causal signs that occasion the differentiation and valuation of male and female, different realms and so on, and from pointless wishes for future attainments, even the attainment of 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.)


Bodhisattvas practicing mastery of the three fundamental practices of emptiness, signlessness, and wishlessness in this way are irreversible from awakening.

There are not many who master the śrāvaka and bodhisattva practices without becoming attached to them as absolutes.

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Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]

(i.e. It is not about rejecting / negating / abandoning / eliminating / not-doing all thinking in absolute terms, as if thoughts were inherently existing with inherently existing characteristics / properties / attributes / qualities / signs such as 'evilness / badness'. That is dualistic thinking. It is about personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now. Knowing their true nature & dynamic is enough to become free from them in the sense of not ebing fooled by them, not grasping them, not getting attached to them, not being slaves to them. No need to reject / negate / eliminate them. The relative and absolute are inseparable; it is not about accepting one truth while rejecting the other [U2T]. Apparent opposites are not really in opposition [Uopp]. Movement and rest are in Union.

i.­138

A sign that bodhisattvas are irreversible is that even in dreams there is no attraction to śrāvaka nirvāṇa, and so on, and that upon waking from seeing the suffering of the world in a dream, the determination to help beings is even stronger. Another sign is unleashing the controlling power of truth to stop flames engulfing villages and exorcising demons. These signs can give an opening to Māra. The successes make the bodhisattvas think, "Wow! I did that," and thereby think that their awakening is prophesied when in fact they are not yet at a level where it is. Māra makes those bodhisattvas go astray by falsely predicting their awakening, which they believe because the prophecy includes all sorts of details they mistakenly think only a buddha could know. These bodhisattvas do not actually know the signs of an irreversible bodhisattva. And during their careers, as long as they do not come to terms with their misplaced pride, their pride in being bodhisattvas and not just śrāvakas, they run the risk of falling to the śrāvaka level and entering nirvāṇa. It is like a monk who incurs any one of the four root downfalls. He is no longer a monk. It is similar with this misplaced pride. Bodhisattvas who look down on other bodhisattvas incur an even worse downfall. Māra also confuses these bodhisattvas about the value of strict retreat in isolation, giving them a misplaced pride that theirs is a certain path on which they are irreversible from awakening. In fact, isolation is mental isolation, that is, freedom from all attachments and the false sense of superiority. Bodhisattvas in retreat who return to a settlement and speak badly of those bodhisattvas who are engaged in worldly life out of a misplaced sense of pride in their own religious practice are vulgar and gross. They are like a robber who steals the authentic spiritual practice from bodhisattvas.


i.­139

Bodhisattvas must distinguish true spiritual friends from false ones. Buddhas and śrāvakas who expound the teachings of the Tathāgata are a bodhisattva's friend. The basic Buddhist practices of the thirty-seven dharmas on the side of awakening are included in the six perfections and are a bodhisattva's friend. To bring beings to maturity bodhisattvas should gather students in four ways: giving gifts, kind words, beneficial actions, and consistency between words and deeds. Bodhisattvas gather those attracted to fundamental Buddhist teachings by practicing the thirty-seven dharmas on the side of awakening. The defilements they counteract arise because beings grasp as "I" and "mine" phenomena empty of any defining mark.


i.­140

The merit from worshiping a billion beings who become human and gain awakening is not as great as the merit from staying attentive to the Perfection of Wisdom and teaching it to others. Those attentive to the Perfection of Wisdom generate stronger and stronger love, compassion, joy, and equanimity. The merit from worshiping and looking after them is immense. If a bodhisattva who has bodhicitta and is attentive to the knowledge of all aspects were to lose that precious thought, it would be like a person getting the finest diamond and then losing it. It would be unbearable. All the person would think about would be getting it back.

But ultimately even bodhicitta has no intrinsic nature. Ultimately reality does not move from reality.

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Chapter 56 – Equal Training

(i.e. Acting / practicing [T1] without acting / practicing the six paramitas, but 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 & nirvana; without accepting / affirming / seeking / adding / doing anything in absolute terms, without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything 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]. The Bodhisattva path is composed of the Union of virtuous methods and wisdom / emptiness – one aspect supporting the other –; thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the Union of the Two Truths.

i.­141

The wholesome roots from practicing all the other practices are not as strong as those gained from practicing the Perfection of Wisdom, from which those other practices all issue forth. Those who hear and practice the Perfection of Wisdom have strong wholesome roots. Even a person who produces one instant of bodhicitta informed by the Perfection of Wisdom makes more merit and is blessed with strong wholesome roots. That practice surpasses all other practices and brings the person closer to the tathāgatas.


i.­142

Such a practice also rouses Māra to seek a way to infiltrate the mind of the practitioner to prevent awakening. If there was a time before when the practitioner's belief in the Perfection of Wisdom was not complete, if the bodhisattva believes their attainment is real and feels entitled to admiration, if the practitioner is unsure what the Perfection of Wisdom is and entertains certain reservations about the Perfection of Wisdom, or if the practitioner is without spiritual friends, it provides Māra with the opportunity. Māra makes terrible things happen in the world to hinder the continuity of the practitioner's thought of awakening. For example, Māra makes practitioners glib so that they can give great talks and get crowds to listen, building up a false sense of their own excellence. Māra rejoices at that, thinking that those in the realms under his control are increasing in number. When Māra sees a bodhisattva become sectarian, he rejoices and encourages the fight with other śāvakas and other bodhisattvas. When he sees a bodhisattva envious of another, more advanced bodhisattva, Māra rejoices. For as long as those envious thoughts engendering animosity toward another bodhisattva last, for that many more eons the bodhisattva will have to practice to reach the goal, although sincerely facing up to the grossness of such thoughts and making a confession prevents Māra from achieving his aim. Bodhisattvas should not live together with śrāvakas, but if they do, they should feel no malice toward them. When bodhisattvas are together with other bodhisattvas they should treat them as their teachers. In that way they pursue an equal and proper training in the Perfection of Wisdom.

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Chapter 57 – Practice

(i.e. In Reality as it is, everything is primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha. Union of opposites like: samsara & nirvana [Uopp]. Bodhisattvas act / train / teach without acting / training / teaching accordingly, more and more in accord with this [U2T / U3S / Uopp / U2T-2T / Middle Way]. Ex. not preferring 'rest' to 'movement; not preferring 'no-thoughts' to 'normal thinking'; not preferring 'non-conceptualisation' to 'normal conceptualisation'; not preferring 'subject / mind' to 'object / phenomena'; not preferring 'self' to 'others', not preferring 'nirvana' to 'samsara'; not preferring 'non-duality' to 'duality'; etc.

i.­143

All phenomena are the same in emptiness. There is no ending, becoming detached, or cessation of anything that decreases reality. Māra cannot infiltrate and break a bodhisattva who trains in light of this, and the training leads to awakening and the turning of the wheel of the Dharma. It ensures a perfect human rebirth not through the force of earlier karma but through compassion, the purification of a buddhafield, and all the buddhadharmas. Bodhisattvas practicing like this are as rare as nuggets of gold and silver in the Jambū River. Just as more people think they have a chance to be a local ruler than a wheel-turning emperor, more people seek the śrāvaka attainments than a bodhisattva's perfect awakening. The training for awakening includes all trainings, just as the view of the perishable collection incorporates all wrong views. When you die and the life faculty leaves, every other faculty shuts down as well, and so too with the Perfection of Wisdom and the other perfections.

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Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]

(i.e. The immeasurable merit of generating [T1] without generating the thought of awakening, but 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 & nirvana; without accepting / affirming / seeking / adding / doing anything in absolute terms, without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything 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]. In Reality as it is, there are no inherently existing thoughts or karma – good or bad –, just conventionally / relatively / inter-subjectively. It is not appearances / activities / thinking / conceptualising … that is the problem, it is our grasping / attachment / fixation. / ignorance of their true nature & dynamic as it is here & now.

i.­144

Out of admiration for bodhisattvas who have produced the thought of awakening, the head god strews flowers. The wholesome root planted by those who rejoice in the thought produced by those bodhisattvas is greater and greater relative to the level those bodhisattvas have reached. The merit is infinite even for those who have just set out on the path. They are pleasing to the tathāgatas, and Māra cannot harm them because of the amount of merit they amass. Those who amass such merit should turn it all over so the root grows into awakening.


i.­145

It does not occur to space or to a magical creation to think, "I am far from one thing and close to another." There is no thought in space and there is no thought in ultimate reality. Conceptualization and thought construction [in absolute terms] are totally absent.


i.­146

Still there are the five forms of life and the stream enterers and so on. Ordinary beings motivated by error pile up karma that matures into different forms of life. Stream enterers and so on escape from that stream of suffering existence because they are free from all thought construction.

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Chapter 59 – Non-attachment

(i.e. "They view all dharmas as emptiness [T2] and they do not give up on all beings [T1] [U2T]." Acting / training [T1] without acting / training, but 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 & nirvana; without accepting / affirming / seeking / adding / doing anything in absolute terms, without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything 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].

i.­147

The training is not ultimately worthwhile because the goal is not ultimately worthwhile. The gods rejoice in bodhisattvas who have produced the Perfection of Wisdom and engage in such training [T1] without falling into nirvāṇa [T2] [U2T] before the goal is reached. It is not difficult to avoid nirvāṇa, but it is difficult to work for the welfare of beings because beings are like space, worthless. Those who do so are those who do what is difficult and deserve praise. They are tussling with space. Even a billion Māras cannot hinder bodhisattvas whose training is endowed with two sets of two qualities:
"They view all dharmas as emptiness [T2] and they do not give up on all beings [T1] [U2T]," and
"They are true to their word and watched out for by the lord buddhas."


The Lord is thrilled when he sees bodhisattvas engaged in such training. He sees and is thrilled by bodhisattvas following the buddha Akṣobhya by training in this Perfection of Wisdom, even if they are not yet at the end of their training. In this training there is neither attainment nor attainer. There is no change in reality whether the training is done or is not done.

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Chapter 60 – Entrusting

i.­148

The head god praises Subhūti for his exposition. Subhūti does not apprehend any perfections or anything else in which to train. The Lord agrees, and when the gods shower petals on him, six thousand monks in the retinue state their aspiration to enter into the dwelling in the Perfection of Wisdom that Subhūti has demonstrated. Prompted by Ānanda, the Lord then prophecies the future awakening of the six thousand monks in the eon called Tārakopama, when all will become buddhas called Avakīrṇakusuma. The Lord then entrusts Ānanda with the teaching of the Perfection of Wisdom and says, "If I am dear to you and you have not given up on me, then, Ānanda, love this deep Perfection of Wisdom, make it dear, and do not give up on it. One way or the other you must not let even just a single line of this deep Perfection of Wisdom go to waste." Complete awakening is reached only by training in the Perfection of Wisdom. It is the training of all buddhas. If any of the Lord's teaching is explained, the Lord is happy, but never as happy as when even one line of the Perfection of Wisdom is explained. The good that comes from explaining just one line surpasses the good from explaining the śrāvaka training for nirvāṇa to billions of people, even just giving an authentic explanation for a second, because in that second the bodhisattva would personally want to reach awakening and would want all other beings to do so as well.


i.­149

The Lord miraculously causes the buddha Akṣobhya teaching his retinue to appear before the assembled retinue and then causes the entire vision to disappear. Just as they cannot be seen, all phenomena are beyond the field of vision. Nothing sees anything. One trains in the Perfection of Wisdom but does not think one can take the measure of it, just as one cannot take the full measure of space. You can measure the words in books, but you cannot measure the Perfection of Wisdom, because it is inexhaustible. Everything good and all the buddhas who have reached awakening come from this Perfection of Wisdom, but it has not been depleted. The Lord extends his tongue, with which he had covered his face, and says it could never speak a falsehood. He urges Ānanda to take care of the Perfection of Wisdom.

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Chapters 61, 62 – Inexhaustible, Leaping Above Absorption

i.­150

Just as space is inexhaustible, so too the Perfection of Wisdom, form and so on, and awakening are inexhaustible. Insight into dependent origination and there being no beginning or end is the distinctive attribute of a bodhisattva seated at the site of awakening who reaches the knowledge of all aspects. Through that insight, the bodhisattva realizes the emptiness of all phenomena, and Māra realizes that the bodhisattva is about to be awakened and feels a stab of pain.
(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.)


i.­151

Bodhisattvas model the thirty-six subdivisions of the six perfections. Standing in the Perfection of Wisdom, bodhisattvas perfect concentration with the two meditative stabilizations, the siṃha­vijṛmbhita and the viṣkandaka. With greater and greater mental agility and insight bodhisattvas enter into and leave absorption in the meditative states of the three realms, interspersing them with entry into the cessation absorptions and into ordinary, unconcentrated states. Knowing their ultimate and illusory nature, bodhisattvas are able to leave one state and enter into another, leaping from one state to another, transcending accomplishments that are in ultimate truth no accomplishment at all.

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Chapter 63 – Many Inquiries about the Two Dharmas — the Great Vehicle and the knowledge of all aspects

i.­152

Bodhisattvas with such a skillful practice of the perfections have been at it for billions of eons serving countless buddhas, building up large wholesome roots.

All the perfections are equally perfections, but the Perfection of Wisdom is foremost,

like the four continents around which the heavens revolve, or like a wheel-turning emperor who obtains that status when in possession of the seven precious treasures. Just as scoundrels cannot violate a woman with a husband and opponents cannot defeat a well-armed soldier, Māra cannot harm the practice of the other perfections when they are joined with the Perfection of Wisdom.
-
The Perfection of Wisdom [T2] goes together with the other perfections [T1] [U2T], leading them.
The Perfection of Wisdom views the ultimate nature of all phenomena [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.)
-
Bodhisattvas who form any notion of training in the perfections are far away from the Perfection of Wisdom. Just as the different branches of a wheel-turning emperor's army accompany the emperor, so too the other perfections are present with the Perfection of Wisdom.


i.­153

If all the perfections are empty of an intrinsic nature [T2],

how, by training in them, do bodhisattvas reach awakening [T1] [U2T]?

-

Bodhisattvas see that beings suffer because the ordinary state of beings is a distorted state of mind.
-

They model the six perfections for them [T1],
but when giving them gifts, they do not see a giver, recipient, or act of giving and so on [T2] [U2T].

-
Among all the perfections the Perfection of Wisdom is the most important because it models taking hold of all beneficial phenomena,
-

standing in the knowledge of all aspects [T1]
but without standing anywhere, without any attachment or clinging to anything as ultimately real [T2] [U2T].
From that training comes the greatest merit.

Bodhisattvas who cling to the states they are in as they model the Perfection of Wisdom for others are no longer training in the Perfection of Wisdom and will not be able to accomplish great compassion, the training in the six perfections, and final awakening.


i.­154

To bring beings to maturity, bodhisattvas train in the six perfections [T1].

Bodhisattvas are just like those who want to eat mangos, planting them, watering and tending the growing plants, weeding from time to time, and when ripe eating the fruit.


i.­155

Bodhisattvas standing in the Perfection of Wisdom are helped by the buddhas and bodhisattvas,
cultivate every type of knowledge and meditation,
become the heirs apparent,
are handsome, are ready to speak and extremely articulate,
know grammar and all the other branches of knowledge,
know the ultimate and conventional,
and are skilled in everything.


i.­156

The merit from making a gift to a tathāgata and a gift to a tathāgata conjured up by a tathāgata are equal, and the work of a tathāgata and the work of a tathāgata conjured up by a tathāgata are equal.
-

Words are used for the benefit of others [T1].

You should not complicate reality, which is one and isolated from the words and signs for things [T2] [U2T].

All phenomena, practices, and results are like illusions.

Their ultimate reality is unchanging.

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Chapters 64, 65, 66, 67, 68, 69, 70, 71, 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

(i.e. Chapter 64: The unique all pervading timeless unborn unconditioned unchanging unceasing pristine Suchness of all dharmas: All dharmas / all aspects – including the three spheres (subject, relation / action, object), apparent opposites and the two truths themselves – 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]. All dharmas are not really existent, not completely non-existent, 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 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable / inconceivable. So there is no independent / universal / absolute / inherently existing basis for anay discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. In that sense, there is nothing to accept … nothing to reject in absolute terms.
So Bodhisattvas act / train / practice without acting / training / practicing, without any attachment / fixation / absolutes; thus acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now / Suchness, with the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] about all dharmas – physical, conceptual, mental; pure, impure; including the three spheres of any relation / action, the apparent opposites of any duality / triad / quads, etc., and the two truths themselves –.)

i.­157

The bodhisattvas' training is a difficult practice, like growing a cutting in space. With just a cutting, its root, buds, leaves, and flowers are not known to the farmer, but still branches, leaves, flowers, and fruits will grow from that trunk, and the farmer will make use of the leaves and so on.

Similarly, bodhisattva leaves, as it were, liberate beings from the three terrible forms of life, the flowers are excellent rebirths as humans and gods, and the fruits are the results of stream enterers and so on.

A bodhisattva is a tathāgata because of the benefits that come from a bodhisattva ‍— among them, giving rise to a tathāgata.


i.­158

Bodhisattvas undertake the bodhisattva practices for the welfare of beings, purify a buddhafield, gain the knowledge of all aspects, turn the wheel of the Dharma, establish beings in the three vehicles, and then pass into nirvāṇa in the element of nirvāṇa without any aggregates left behind.


i.­159

The merit of producing the thought of awakening surpasses all the merit from attaining every śrāvaka attainment; the merit of attaining each higher bodhisattva level surpasses the merit from each lower level; and the merit of a tathāgata surpasses all.


i.­160

The first thought of awakening is set on the knowledge of all aspects.

The knowledge of all aspects has a non-existent thing as its objective support,

its dominant factor is mindfulness, its aspect calmness,

and its defining mark the absence of a defining mark.

Not only the knowledge of all aspects, but

-

all phenomena [T1] have no intrinsic nature and are therefore non [inherently] existent things [T2] [U2T].

Bodhisattvas practice with skillful means, mastering everything [T1]

without ultimately settling down on anything [T2] [U2T].

-

Bodhisattvas continue with this training until awakening.


i.­161

Bodhisattvas train in all the purification dharmas, woven around the six perfections, first serially and finally in a single, unique instant. Ultimately the bodhisattvas' practice does not decrease or increase anything, is not a practice of anything for anything, and is not done in a dualistic way. Reality remains the same. Conventionally, assisted by spiritual friends, bodhisattvas produce the thought of awakening and learn all the doctrines and train in the six perfections, purify a buddhafield, and cause beings to be brought to maturity. With those wholesome roots bodhisattvas stay close to spiritual friends and the buddhas, serving and worshiping them. If they do not stay close to them, they do not gain the correct understanding of the Perfection of Wisdom. Guided by them, bodhisattvas train correctly in the six perfections. They practice all the practices that lead to the results and attainments of śrāvakas and adepts but do not become saddled with those results. They never move from their intrinsic nature, never realize anything, and are without any thought construction. This is their Perfection of Wisdom through which they enter into the secure state of a bodhisattva. They do so having mastered all paths through non-attachment to them, through seeing that their ultimate nature is the same, the absence of an intrinsic nature. Nevertheless, all the levels and paths and results are conventionally different. Thus, the knowledge of all path aspects is the bodhisattvas' forbearance for the non-production of dharmas. The bodhisattvas who know the knowledge of path aspects know all shared and unshared practices and paths. This enables the bodhisattvas to enter into the different aspirations of beings with different personalities and dispositions.


i.­162

The Perfection of Wisdom is called the noble Dharma and Vinaya. All phenomena have no differentiating marks.

None is conjoined with or separated from anything else.

Thus the afflictive emotions and other negative factors removed by following the Vinaya training are absent in the training in the Perfection of Wisdom, which abides in the ultimate nature of all phenomena, and all the phenomena taught in the Dharma, all the differentiating marks of all the knowledges and attainments set forth in the doctrines, do not ultimately exist either. In this sense they are complete. The disintegration of them all is the practice of the Perfection of Wisdom. The Perfection of Wisdom is without the duality of existent and non-existent things.
(i.e. Not conjoined not not disjoined: Since all dharmas are empty of inherent existence because dependently co-arisen, merely labeled / imputed by the mind; then all dharmas are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependent / related / opposed, not independent / non-related / non-opposed, not both together, not neither; not empty, not non-empty, not both together, not neither; not dependently co-arisen, not empty of inherent existence, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s).)


i.­163

There is not even ordinary patience in ultimate reality, so ultimately bodhisattvas do not achieve forbearance for the non-production of dharmas by mastering them all but not settling down on them. There are no clear realizations, there are no obstructions, there is no saṃsāra, and there is no path to the cessation of suffering.


i.­164

The Buddha previously engaged in all the practices ‍— cultivated detachment from sense objects, desisted from unwholesome acts, perfectly accomplished meditative states without relishing the experiences, manifested a performance of miraculous power, apprehended the causal signs but avoided falsely considering them fact, and with wisdom of the unique instant, fully awakened to unsurpassed, perfect, complete awakening ‍— but without engaging in a false projection of any of them. Bodhisattvas also enter into the training in the six perfections and all the practices of clairvoyance and so on serially and then in a single, unique instant.


While serially cultivating the giving branch of the perfection of giving, up to the wisdom branch of the Perfection of Wisdom [T1], the bodhisattvas pay attention to the absence of any intrinsic nature in each of them [T2] and pay attention to the knowledge of all aspects that is the goal [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.)


Similarly, bodhisattvas complete all the special powers and attributes of a buddha, and the major marks and minor signs of a buddha, through cultivating them serially within the training in the six perfections without any perception of something that exists or does not exist.


i.­165

Just the absence [T2] of any apprehended object [T1] [U2T] is attainment and clear realization,

and all the gradual attainments and clear realizations happen because of that absence.

All the trainings are the same, and to train in one is to train in them all, from giving up to clairvoyance.

All are incorporated in a single thought.

Bodhisattvas engage in the training in each without a dualistic thought.
The giving of gifts up to the use of clairvoyance happens spontaneously with a pure and uncontaminated state of mind.
The morality includes all moral standards.
The patience is ordinary patience in the face of abuse and hardship, and it is forbearance that is a disinterested mastery of all phenomena through seeing their ultimate nature.
The perseverance gives incredible powers and abilities to help others.
Even on the verge of death the bodhisattvas are working to help others.
The concentration achieves every mental state, except the state of a tathāgata, without relishing any of them,

and the wisdom perfects the three meditative stabilizations on emptiness, signlessness, and wishlessness without seeing anything as truly existent or established.

To train in the six perfections is to train in all the perfections that incorporate all training as if in a dream.

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Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters

i.­166

Ordinary people falsely consider phenomena to be real and become predisposed to the unwholesome. Bodhisattvas teach them that all phenomena are empty dependent originations, all arising on account of error. Skillfully the bodhisattvas model for them giving, morality, and so on.


i.­167

Bodhisattvas help beings by teaching and modeling for them any practice that helps them. The extent of the bodhisattvas' generosity is unlimited. When giving gifts to those who are helped by generosity, bodhisattvas make no distinction between offering to a buddha or to an animal and will give limbs away, and even go to any terrible place for their sake.


i.­168

Bodhisattvas teach various doctrines to all beings, including the gods. Included in this are the explanations of ordinary and extraordinary dharmas, the former the ordinary meditations on uncleanliness and the shared meditations on calm abiding and so on, and the extraordinary being the entire list of purification dharmas, explained in detail, one by one. Here are included detailed descriptions of each of the thirty-two major marks and their causes, as well as the eighty minor signs. This is the amazing gift of Dharma that is part of the first of the four ways of gathering a retinue.


i.­169

Bodhisattvas also teach the knowledge of alphabets and how letters collapse into and expand from a single letter and so on. This is done even though bodhisattvas cannot apprehend any of these dharmas.


i.­170

Just as a tathāgata's magical creation magically creates millions of other magical creations and establishes them in different practices without anything happening at all, so too with the bodhisattvas training in the Perfection of Wisdom.

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Chapter 74 – Exposition of the Sameness of Dharmas

i.­171

Beings do not know that all phenomena are the same ‍— like an illusion without any intrinsic nature ‍— and are therefore caught in suffering. They are located in unreal names and causal signs. Names plucked out of thin air and causal signs cause attachment. Causal signs are not existent. Were they to exist, bodhisattvas would not awaken to awakening. The material reality of a person, full of holes like foam, does not come from or go anywhere. Its ultimate reality does not deviate from the way things are. Other phenomena are similar. Bodhisattvas know difference but without complicating the true nature of dharmas because nothing can be apprehended. Nothing is trained in, nothing is gained. A magician uses a prop to makes all sorts of things appear to an audience. A bodhisattva trains others in that way. Bodhisattvas speak about the dharma-constituent as it really is, the same before as it is afterward.

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Chapter 75 –Exposition of Non-complication

i.­172

The ultimate reality (1) of the result and (2) of the beings that want to attain that result are the same. Beings are naturally in a perfect state, at the very limit of reality. The very limit of reality is not different from the limit of beings, from their infinite number, or from their ultimate nature. By skillful means bodhisattvas lead beings, conventionally, to the realization of reality by teaching the six perfections on the conventional level, always together with the emptiness of giver, recipient, and gift, and so on. Bodhisattvas personally engage in the training to model it for others and to encourage others to train in it. There is no movement from or to anything in reality. Bodhisattvas liberate beings by causing those snared in error to be established in the absence of error, error that is itself not error because it is just a thought construction. The absence of thought construction is the absence of error because in its absence there is no grasping at self and so on.


i.­173

The path is just the comprehension of emptiness. The emptiness that is reality remains unchanging. It is not different from the diversity of the suffering world, the path to freedom, and the results. Nothing is removed, nothing added. Beings simply do not know reality as it is and live grasping at "I" and "mine." Bodhisattvas do not complicate reality with their teaching, just as space does not complicate space; they do not practice within duality. They do not take anything up or not take anything up. Subhūti is a worthy one in nirvāṇa. A bodhisattva reaches perfect, complete awakening. Both are just designated by ordinary convention. In reality nothing is accumulated or diminished, nothing is helpful and nothing harmful.

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Chapter 76 – The Armor for Bringing Beings to Maturity

i.­174

A bodhisattva, like a person conjured up by a magician, realizing that there is no place of departure, path, or attainment, neither endeavors nor desists from the endeavor. This is the bodhisattvas' skillful means.


i.­175

There are not even people for whom the bodhisattvas feel compassion. The distorted minds of those people have mentally constructed the form aggregate, and so on, and settled down on them as real. All phenomena have no real basis, and the mind constructing them has no real basis. Bodhisattvas approach these illusory beings as illusory beings and model what is appropriate to liberate them from error, knowing the liberation is illusory, and the error illusory too. It is amazing that bodhisattvas keep at it, given that nothing is there that can be apprehended. Again, the chapter explains the armor in detail ‍— that from having produced the first thought the bodhisattvas train in the Perfection of Wisdom to mature beings and purify a buddhafield, modeling the six perfections such that each of the six incorporates all six.

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Chapter 77 – Teaching the Purification of a Buddhafield

i.­176

The training in the six perfections incorporates every training. Awakening is possible because every training in which bodhisattvas train is empty. If beings knew this there would be no reason for bodhisattvas to train. The presentation is only for their sake. Training is an enactment. There is no training, no phenomenon at all that can be apprehended through its own intrinsic nature. No false sense of superiority arises in bodhisattvas engaged in the training. Bodhisattvas are not located in any of the meditative states, first because all the states are empty, and second because the bodhisattvas are never satisfied with an accomplishment until perfect, complete awakening.


i.­177

Bodhisattvas eliminate the final physical, verbal, and mental bases of suffering. As long as there is the notion of anything, there is a basis of suffering. Bodhisattvas offer abundantly to the buddhas and purify a buddhafield.

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Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield

i.­178

As for śrāvaka stream enterers and so on, there is no rebirth in the terrible forms of life, and the same is true for bodhisattvas who have only just produced the authentic thought of awakening. They take perfect human rebirths. The Buddha took rebirth as animals intentionally through skillful means not available to śrāvakas. There is no wholesome dharma that bodhisattvas, starting from the first production of the thought onward, do not complete. A bodhisattva takes rebirth in a terrible form of life, like a being magically produced by a tathāgata, and does not experience suffering. The bodhisattva does not actually turn into an animal any more than a being magically produced by a tathāgata does. All is done for the sake of others. There is no wholesome dharma bodhisattvas do not produce. All are included in the Perfection of Wisdom. Bodhisattvas produce the clairvoyances and could not be awakened without them. Through their power, bodhisattvas are able to go anywhere, to see whatever is of benefit, and to teach in those places. A bodhisattva does not feel happy or unhappy about whatever happens through the power of the clairvoyances, just as a being magically produced by a tathāgata does not.

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Chapter 79 – Teaching the Non Existence of an Intrinsic Nature

i.­179

The buddhadharmas (the qualities of an awakened being) are the bodhisattva dharmas (the qualities of a bodhisattva). Awakening is the full awakening to all those dharmas. Awakening happens through the wisdom of the unique instant. The first half of that instant, so to speak, is the bodhisattva's awakening to all dharmas. This is like the difference between the state of a candidate for stream enterer and a result-recipient stream enterer. You cannot say of either that they are not a stream enterer. With the elimination of all the residual impression connections comes complete awakening.


i.­180

Karmic cause and effect is empty of differentiating marks, but those who do not understand that behave badly or well and accumulate karma with or without outflows. The former end up in terrible forms of life, the latter as humans or gods. Among them, bodhisattvas train in the six perfections, become absorbed in the final meditative stabilization, awaken to perfect, complete awakening, and work for the welfare of suffering beings. If beings knew that phenomena are empty of differentiating marks, no bodhisattva would set out for awakening. Foolish beings settle down on the non-existent things they have constructed. Bodhisattvas explain the four noble truths to them and make a presentation of the Three Jewels. In fact, beings do not enter nirvāṇa because of knowing the truth of suffering and so on; they do so because of knowing the sameness, in emptiness, of the four truths. This sameness is their ultimate absence. Reality remains, whether the tathāgatas teach it or do not teach it. Bodhisattvas awaken to the sameness of the truths by not apprehending any phenomenon, thereby entering into the secure state of a bodhisattva and standing on the verge of all the śrāvaka attainments, but without actualizing them. Even when attaining perfect, complete awakening, a bodhisattva does not fall down onto it as though from the sky onto the highest peak. It is seeing all phenomena for what they actually are, empty of an intrinsic nature.

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Chapter 80 – Teaching that there is No Defilement or Purification

i.­181

All the attributes of śrāvakas and buddhas have not been made by karma any more than all the problems of those in terrible forms of life. All are ultimately not produced. Foolish, ordinary people do not know that phenomena are, in their nature, non-existent things, and because of thought that has arisen on account of error, they accumulate a variety of karma. A path that delivers practitioners to the results is not a real thing, and neither are the results. Just as there is no underpinning reality for somebody dreaming a dream and experiencing a sense of gratification through enjoying the five sorts of sense objects, there is no underpinning reality that is a basis on which beings accumulate karma. Nobody accumulates karma, just as no karma is accumulated by a reflection on the surface of a mirror and so on. The appearance coaxes beings into believing it is true. No defilement and no purification happen on any path.

—————————————————————

Chapter 81 – Yogic Practice of the Ultimate

i.­182

The sameness of all phenomena is purification. Even so, bodhisattvas produce the thought of unsurpassed, perfect, complete awakening, thinking, "I will complete the perfections and every good quality that benefits beings," knowing they are illusory. In reality, even the bodhisattvas are illusory, so no illusion is training in any illusion. That the Tathāgata has fully awakened is a designation by ordinary convention. Ultimately there is no clear realization at all.


i.­183

Sameness is where there is no existing thing, no intrinsic existence, and nothing that has been expressed. It is not the support and not within the range of anyone. In sameness nothing has a distinguishing feature. Ordinary beings and tathāgatas are the same. Phenomena with different marks come to have the same mark because of emptiness. Bodhisattvas remain in sameness, in emptiness, while working for the benefit of others.

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Chapter 82 – The Unchanging True Nature of Dharmas

i.­184

The training in giving gifts and so on is done without moving from the ultimate, without moving from sameness. Whatever the perfection of a phenomenon, the phenomenon is empty of that. When one magical creation has created another magical creation, there is nothing real there that is not empty. "This is a magical creation, this is an emptiness" is a contortion.


i.­185

Some phenomena are magically created by afflictive emotions, some by actions; some are magically created by śrāvakas, some by pratyekabuddhas, some by bodhisattvas, some by tathāgatas. Even nirvāṇa, a phenomenon that does not coax you into believing it is true, is just an illusion. Ultimately, there will never be anything called "the emptiness of an intrinsic nature" that has to be understood.

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Chapter 83 – Categorization of a Bodhisattva's Training

(i.e. Union of the Two Truths about name & form (the referent).

i.­186

In this chapter there is a vocabulary not utilized in the rest of the Eighteen Thousand (18k). Maitreya and the Lord investigate the relationship between a name and what it refers to. Names are plucked out of thin air. Any name can be given to anything. From that perspective all things, including the names, are nothing beyond imagination and unconnected with reality. But the things to which names are given are only known through those names, not from their own sides. When looked for, these things arise from causes and conditions, from ignorance and thought projections that motivate actions [T1]. These things are all the same in that they cannot be apprehended. In true reality they are all without any difference [T2] [U2T].


Therefore, all phenomena from form up to the knowledge of all aspects should be viewed from the perspective of three natures: imaginary, conceptual (the term "other-powered" is not used in this chapter), and the dharma's ultimate nature (again, "thoroughly established" is not used).


Understanding this, a bodhisattva does not enter into nirvāṇa but willingly takes a body and reenters the world for the benefit of others.

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Chapter 84 – Collection / Summary in verses

(i.e. The Verse Summary of the Jewel Qualities (302 sections)

i.­187

This summary in verse circulates separately as The Verse Summary of the Jewel Qualities (Toh 13).
Here it is not divided into chapters.
The first verses say that the Tathāgata is speaking through the voices of the other interlocutors,
that the Perfection of Wisdom cannot be apprehended through any causal sign,
and that the mendicant Śreṇika gained nirvāṇa through listening to the Perfection of Wisdom.
These verses follow the order of the Eight Thousand (8K).
The verses then generally follow the order of the Long Perfection of Wisdom and give a very helpful summary up until the end of the second of the three volumes of the Degé Kangyur Eighteen Thousand.
The verse summary ends with an explanation of each of the six interlinked perfections, the maturation of beings, the purification of the buddhafield, and awakening.

—————————————————————

Chapters 85, 86 – Sadāprarudita, Dharmodgata

(i.e. Résumé: Union of the Two Truths about all dharmas of both samsara & nirvana – including the three spheres of any type of relation / action, apparent opposites of any duality / triad / quad / etc., even the two truths themselves –:
All dharmas are like a Union of being 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 <==> and being empty of inherent existence [T2], not really existent [T2] [U2T]. One aspect / truth implies / proves / enables the other (<==>) [U2T].
They could be co-dependent with their parts & wholes (when applicable), co-dependent with their causes & conditions & effects (when applicable), co-dependent with their conceptual opposites (always), and especially co-dependent with the mind merely labeling / imputing them in dependence of its conditioning / karma (always).
All phenomena are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not here.' [U2T].
Enlightenment / the true nature & dynamic of Reality as it is here & now is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all description / conceptualisation, discrrimination / differentiation / dualities, causality / production, form / matter-energy, space & time.
In Reality as it is, everything is primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha. Union of opposites like: samsara & nirvana [Uopp].

i.­188

This is a summary of the Eighteen Thousand (18k) in the form of a story about Sadāprarudita's quest to find his teacher Dharmodgata and learn the Perfection of Wisdom.

Sadāprarudita sees the tathāgatas in a vision and wants to know where they have come from and where they went. He starts on his journey but realizes he is lost. He hears a voice from the sky telling him where to go and how to listen and learn. Having heard about the Perfection of Wisdom, he enters deep into meditation and hears more about it. He must find the way to go and make great merit in order to experience it in reality. Without any material wealth, like a perfect monk, he sells his flesh and blood in the marketplace, earning the admiration of a wealthy merchant's daughter and her family. He tells them everything that has happened and they enter into his quest and accompany him on his journey. Finally, they actually arrive in the wonderful city in which Dharmodgata lives, and Sadāprarudita again retells his entire story. Dharmodgata tells him the tathāgatas are not produced, so they have come from nowhere and go nowhere. All [appearing] phenomena [T1] are like a dream without any ultimate reality [T2] [U2T]. Having heard the perfect explanation of the Perfection of Wisdom, the earth shakes, the gods rejoice, and great joy and unshakeable resolve are born in all the retinue. Then Dharmodgata meditates for seven years. Sadāprarudita again gives even his blood to prepare for the teaching to be given when Dharmodgata emerges. He learns the doctrine of the Perfection of Wisdom in which all dharmas are the same, free from false projections and without limit.

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Chapter 87 – Entrusting

(i.e. Entrusting the Perfection of Wisdom to Ānanda.

i.­189

The Lord entrusts the Perfection of Wisdom to his personal attendant Ānanda and tells him to take care of it as he has taken care of his teacher. The retinue praises the teaching of the Lord.

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
To access all chapters on the blog – See at the end of this page.




Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)


  1. Chapter 1 – Introduction — The Assembly

  2. Chapter 2 – Production of the Thought — Bodhisattvas should train in the perfection of wisdom.

  3. Chapter 3 – Designation — How to practice the perfection of wisdom? How to be engaged with the perfection of wisdom?

  4. Chapter 4 – Equal to the Unequal — This perfection of wisdom is the perfection equal to the unequaled.

  5. Chapter 5 – Tongue — A miracle-like demonstration of the perfection of wisdom.

  6. Chapter 6 – Subhūti — Practicing without practicing the perfection of wisdom, without any attachment / fixation / absolutes about the three spheres.

  7. Chapter 7 – Entry into flawlessness — The Middle Way free from all extremes & middle; not accepting or rejecting anything in absolute terms.

  8. Chapter 8 – The Religious Mendicant Śreṇika — Names and referents.

  9. Chapter 9 – Causal Signs — The purity of all dharmas.

  10. Chapter 10 – Illusion-like — Acting with skillful means - by way of not apprehending anything.

  11. Chapter 11 – Embarrassment — The Ground / Basis of Reality as it is.

  12. Chapter 12 – Elimination of Views — Transcending Thoughts & Views.

  13. Chapter 13 – The Six Perfections — Why they are called Bodhisattva Great Beings.

  14. Chapter 14 – Neither Bound nor Freed — Not ‘this’, not ‘non-this’, not both together, not neither.

  15. Chapter 15 – Meditative Stabilization — Dharmas of the Great Vehicle: Six paramitas, eighteen emptinesses, hundred-eight meditative stabilizations.

  16. Chapter 16 – Dhāraṇī Gateway — More dharmas of the Great Vehicle.

  17. Chapter 17 – Level Purification — The ten Stages.

  18. Chapter 18 – The Exposition of Going Forth in the Great Vehicle — No real going forth / movement / change or standing / resting / non-changing.

  19. Chapter 19 – Surpassing the World.

  20. Chapter 20 – Not Two — Non-duality: not two, no tone, not both together, not neither.

  21. Chapter 21 – Subhūti — Perfecting the Six Perfections, without any attachment / fixation / absolutes about the three spheres.

  22. Chapter 22 – Śatakratu — Standing without standing in the inconceivable – the Buddha-dharma, the perfection of wisdom, the true nature & dynamic of Reality as it is.
    -
    – Other chapters will become available after as soon as they are done –

  23. Chapter 23 – Hard to Understand – 

  24. Chapter 24 – Unlimited

  25. Chapter 25 – Second Śatakratu

  26. Chapter 26 – Getting Old

  27. Chapter 27 – Reliquary

  28. Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening

  29. Chapter 29 – Different Tīrthika Religious Mendicants

  30. Chapter 30 – The Benefits of Taking Up and Adoration

  31. Chapter 31 – Physical Remains

  32. Chapter 32 – The Superiority of Merit

  33. Chapter 33 – Dedication

  34. Chapter 34 – Perfect Praise of the Quality of Accomplishment

  35. Chapter 35 – Hells

  36. Chapter 36 – Teaching The Purity of all Dharmas

  37. Chapter 37 – Nobody

  38. Chapter 38 – Cannot Be Apprehended

  39. Chapter 39 – The Northern Region

  40. Chapter 40 – The Work of Māra

  41. Chapter 41 – Not Complete Because of Māra

  42. Chapter 42 – Revealing the World

  43. Chapter 43 – Inconceivable

  44. Chapter 44 – Made Up

  45. Chapter 45 – A Boat

  46. Chapter 46 – Teaching the Intrinsic Nature of All Dharmas

  47. Chapter 47 – Taming Greed

  48. Chapter 48 – A Presentation of the Bodhisattvas' Training

  49. Chapter 49 – Irreversibility

  50. Chapter 50 – Teaching the Signs of Irreversibility

  51. Chapter 51 – Skillful means

  52. Chapter 52 – Completion of the Means

  53. Chapter 53 – The Prophecy about Gaṅgadevī

  54. Chapter 54 – Teaching the Cultivation of Skillful Means

  55. Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]

  56. Chapter 56 – Equal Training

  57. Chapter 57 – Practice

  58. Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]

  59. Chapter 59 – Non-attachment

  60. Chapter 60 – Entrusting

  61. Chapter 61 – Inexhaustible

  62. Chapter 62 – Leaping Above Absorption

  63. Chapter 63 – Many Inquiries about the Two Dharmas

  64. Chapter 64 – Perfectly Displayed

  65. Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means

  66. Chapter 66 – A Demonstration of Skillful Means

  67. Chapter 67 – Morality

  68. Chapter 68 – Growing and Flourishing

  69. Chapter 69 – An Explanation of Meditation on The Path

  70. Chapter 70 – An Explanation of Serial Action, Training, and Practice

  71. Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended

  72. Chapter 72 – Teaching the Absence of Marks

  73. Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters

  74. Chapter 74 – Exposition of the Sameness of Dharmas

  75. Chapter 75 – Exposition of Non-complication –

  76. Chapter 76 – The Armor for Bringing Beings to Maturity

  77. Chapter 77 – Teaching the Purification of a Buddhafield

  78. Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield

  79. Chapter 79 – Teaching the Non Existence of an Intrinsic Nature

  80. Chapter 80 – Teaching that there is No Defilement or Purification

  81. Chapter 81 – Yogic Practice of the Ultimate

  82. Chapter 82 – The Unchanging True Nature of Dharmas

  83. Chapter 83 – Categorization of a Bodhisattva's Training

  84. Chapter 84 – Collection

  85. Chapter 85 – Sadāprarudita

  86. Chapter 86 – Dharmodgata

  87. Chapter 87 – Entrusting

  88. Résumés in bullet points of all chapters.




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