Analysis of "The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines (18k)" - 300.3
Daśasāhasrikāprajñāpāramitā
(Teaching the signs of irreversibility)

– Chapter 00.3 - Summary of chapters 42-87 –

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 00.3 - 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

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Chapter 42 – Revealing without revealing the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing suchness of all dharmas, the true nature & dynamic as it is of Reality as it is here & now – including all Tathāgatas, awakening and this Perfection of Wisdom.

(i.e. Résumé: Revealing without revealing the inconceivable deep unique all-pervasive timeless unborn unconditioned unchanging unceasing Suchness of all dharmas, the true nature & dynamic as it is of Reality as it is here & now – including all Tathāgatas, awakening and this Perfection of Wisdom. This Suchness is also called the Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Union of the Two Truths [U2T] / Dharmata / Dharmadhatu … free from all extremes & middle.
-
Praise & protection for this Perfection of Wisdom, because : it gives birth to all the buddha-dharmas; it causes the light of knowledge to shine; it gives birth to the tathāgatas; it perfectly reveals the knowledge of a knower of all; the perfection of all other virtues is issued from it; all tathāgatas have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete awakening; it reveals the five aggregates / the world; it reveals the true nature & dynamic of the five aggregates, of the world, as it is here & now; it reveals the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S m/ U2T-opp / U2T-2T]. That is called the suchness of all dharmas.
-
-
-
-
-
Liberation / completion / purification / omniscience / enlightenment is not gained by rejecting / abandoning samsara / appearances and accepting / seeking nirvana / emptiness. It is gained by training and directly perceiving / realising / experiencing the inconceivable true nature & dynamic of Reality as it is here & now beyond all extremes & middle [U2T].
-
So, Bodhisattvas should train in perceiving / realising / experiencing without perceiving / realising / experiencing the inconceivable Union of the Two Truths about any & all dharmas: that 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 / designated 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].
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 (always).
.
That all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
.
That all dharmas are not 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, 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 arisen, not empty of inherent existence, not both truths together, not neither of the two truths, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / non-enlightened, 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 as it is of any / all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s);
.
That all dharmas have no real three stages of becoming: origination, duration / change, cessation, or complete absence of those.
.
That there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.
.
That there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / nagate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively.
.
That we may as well perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha – in the non-dual sense of those terms: not this, not non-this …
.
All this applies to all dharmas: ex. the three vajras – physical / body, conceptual / speech, mental / mind –; the three spheres – subject, relation / action / process, object –; apparent opposites in any duality / triad / quad / etc.; name / label & referent / basis; the three stages of becoming – origination, duration / change, cessation –, the three times & space; all Buddha-dharmas, all words / concepts / ideas / teachings / views / methods / practices / milestones / levels / goals; samsara & nirvana; even the two truths themselves, and their 'Union', even the Ground and its manifestations.
.
This way one can still use valid useful dharmas / tools / adapted skillful means … conventionally / relatively / inter-subjectively, but never in absolute terms.
That is 'acting without acting', without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes about anything involved – ex. subject, relation / action, object; or apparent opposites –;
without falling into any extreme or middle in relation to any group of opposites;
without accepting / affirming / seeking / adding / improving / doing anything in absolute terms,
without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms,
without changing / defiling / improving / purifying anything in absolute terms,
just conventionally / relatively / inter-subjectively if it helps somebody to get closer to the inconceivable liberating Truth;
without any di-vision between the three spheres – subject, relation / action, object –;
thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now,
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle.
.
The important point is that in Reality as it is, in awakening / enlightenment, there are still valid useful conventional tools / adapted skillful means / qualities / virtues / words / symbols / images / concepts / thoughts / feelings / ideas / truths / views / methods / practices / goals / three spheres – subject / beings / relations / activities, objects / phenomena – / body, speech & mind … that can be used without being used to help all sentient beings still stuck in samsara because of their ignorance of the inconceivable true nature & dynamic of Reality as it is here & now [U2T / U3S / Uopp / U2T-2T / Middle Way free from all extremes & middle]. Emptiness does not deny conventional concepts, truths & activities; on the contrary the two truths are primordially inseparable / interdependent / in harmony. The same for samsara & nirvana.)

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.

—————————————————————

Chapter 43 – All dharmas are deep, inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled.

(i.e. Résumé: All dharmas are deep, inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled – not ‘this’, not ‘non-this’, not both together, not neither, for whatever ‘this’ is – because their true nature & dynamic is the Union of the Two Truths [U2T]. Because they are like illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
-
This perfection of wisdom is deep because the true nature & dynamic of Reality as it is here & now is deep, indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s). Because the Union of the Two Truths is deep / indescribable / inconceivable.
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The Tathāgata use conventional dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted-skillful-means / words / concepts / names / labels / ideas / truths / views / actions / methods / practices / milestones / goals / marks … <==> but never in absolute terms – not even for dependent origination, emptiness, the perfection of wisdom, awakening, the tathāgatas, the Ground / Basis / Source / the Union of the Two truths –. Thus He is always acting without acting, without any attachment / fixation / absolutes; thus in perfect accord with the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Suchness / true nature & dynamic of as it is of all dharmas.
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The perfection of wisdom gives birth (without giving birth) to the tathāgatas.
The perfection of wisdom reveals (without revealing) the world [the true nature & dynamic as it is of all dharmas] to the tathāgatas – by pointing out the Union of the Two Truths about all dharmas: appearing but empty, empty but still dependently appearing & relatively functional.
That dharma, the perfection of wisdom the tathāgatas respect, revere, honor, and worship, is the true nature of dharmas.
The perfection of wisdom reveals to the tathāgatas that the world (all dharmas) is inconceivable.
-
i.e. Inconceivable: All dharmas are not existent, not non-existent, not both together, not neither; not dependent, not independent, not both together, not neither; not empty, not non-empty, not both together, not neither; not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together [2T], not neither of the two truths [1T]; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. All dharmas are beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma, beyond causality / production and acausality / non-production, matter-energy, space & time.
-
This perfection of wisdom has been made available through the tremendous work of the lords. This perfection of wisdom has been made available through inconceivable work, incomparable work, immeasurable work, work equal to the unequaled.
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All dharmas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled because they are not something to be known, to be apprehended – because they are empty of inherent existence, not really existent / caused / functional <==> because dependently co-arisen, merely labeled / imputed by the mind, not completely non-existent / non-caused / non-functional / useless / meaningless; and vice versa; because their true nature & dynamic is the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
-
Therefore, the buddhas too are inconceivable and the buddha-dharmas inconceivable as well.
-
-
-
-
-
Liberation / completion / purification / omniscience / enlightenment is not gained by rejecting / abandoning samsara / appearances and accepting / seeking nirvana / emptiness. It is gained by training and directly perceiving / realising / experiencing the inconceivable true nature & dynamic of Reality as it is here & now beyond all extremes & middle [U2T].
-
So, Bodhisattvas should train in perceiving / realising / experiencing without perceiving / realising / experiencing the inconceivable Union of the Two Truths about any & all dharmas: that 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 / designated 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].
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 (always).
.
That all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
.
That all dharmas are not 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, 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 arisen, not empty of inherent existence, not both truths together, not neither of the two truths, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / non-enlightened, 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 as it is of any / all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s);
.
That all dharmas have no real three stages of becoming: origination, duration / change, cessation, or complete absence of those.
.
That there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.
.
That there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / nagate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively.
.
That we may as well perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha – in the non-dual sense of those terms: not this, not non-this …
.
All this applies to all dharmas: ex. the three vajras – physical / body, conceptual / speech, mental / mind –; the three spheres – subject, relation / action / process, object –; apparent opposites in any duality / triad / quad / etc.; name / label & referent / basis; the three stages of becoming – origination, duration / change, cessation –, the three times & space; all Buddha-dharmas, all words / concepts / ideas / teachings / views / methods / practices / milestones / levels / goals; samsara & nirvana; even the two truths themselves, and their 'Union', even the Ground and its manifestations.
.
This way one can still use valid useful dharmas / tools / adapted skillful means … conventionally / relatively / inter-subjectively, but never in absolute terms.
That is 'acting without acting', without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes about anything involved – ex. subject, relation / action, object; or apparent opposites –;
without falling into any extreme or middle in relation to any group of opposites;
without accepting / affirming / seeking / adding / improving / doing anything in absolute terms,
without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms,
without changing / defiling / improving / purifying anything in absolute terms,
just conventionally / relatively / inter-subjectively if it helps somebody to get closer to the inconceivable liberating Truth;
without any di-vision between the three spheres – subject, relation / action, object –;
thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now,
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle.
.
The important point is that in Reality as it is, in awakening / enlightenment, there are still valid useful conventional tools / adapted skillful means / qualities / virtues / words / symbols / images / concepts / thoughts / feelings / ideas / truths / views / methods / practices / goals / three spheres – subject / beings / relations / activities, objects / phenomena – / body, speech & mind … that can be used without being used to help all sentient beings still stuck in samsara because of their ignorance of the inconceivable true nature & dynamic of Reality as it is here & now [U2T / U3S / Uopp / U2T-2T / Middle Way free from all extremes & middle]. Emptiness does not deny conventional concepts, truths & activities; on the contrary the two truths are primordially inseparable / interdependent / in harmony. The same for samsara & nirvana.)

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.

—————————————————————

Chapter 44 – Made Up

(i.e. Résumé: This perfection of wisdom is deep, inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled – not 'this', not 'non-this', not both together, not neither, for whatever 'this' is – because its true nature & dynamic is the Union of the Two Truths [U2T]. Because it is like an illusion, reflection, mirage, dream, echo, magical trick: 'There, but not there.'
-
This perfection of wisdom is deep.
This perfection of wisdom has been made available through tremendous work.
This perfection of wisdom has been made available through incomparable work, immeasurable work, incalculable work, work equal to the unequaled.
-
Because all the dharmas of śrāvakas, or all the dharmas of pratyekabuddhas, or all the dharmas of bodhisattvas, or all the buddha dharmas, whatever they are, they all make up the perfection of wisdom.
Because this deep perfection of wisdom is made available so we do not hold on to and do not settle down on any dharma.
Because all dharmas are empty of inherent existence <==> because dependently co-arisen, merely labeled by the mind, like illusions.
-
Inconceivable: This perfection of wisdom is deep, hard to behold, hard to understand, not something about which you can speculate, not an object of speculative thought, calm, investigated as subtle, delicate, an object to be known by the brilliantly learned and wise.
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The knowledge and effort of faith followers, Dharma followers… is the forbearance of the bodhisattva great beings who have gained forbearance for the nonproduction of dharmas.
-
This perfection of wisdom ‍— is a tremendous perfection.
This perfection of wisdom is an incomparable perfection, immeasurable perfection, incalculable perfection, a perfection equal to the unequaled.
-
-
-
-
-
Liberation / completion / purification / omniscience / enlightenment is not gained by rejecting / abandoning samsara / appearances and accepting / seeking nirvana / emptiness. It is gained by training and directly perceiving / realising / experiencing the inconceivable true nature & dynamic of Reality as it is here & now beyond all extremes & middle [U2T].
-
So, Bodhisattvas should train in perceiving / realising / experiencing without perceiving / realising / experiencing the inconceivable Union of the Two Truths about any & all dharmas: that 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 / designated 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].
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 (always).
.
That all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
.
That all dharmas are not 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, 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 arisen, not empty of inherent existence, not both truths together, not neither of the two truths, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / non-enlightened, 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 as it is of any / all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s);
.
That all dharmas have no real three stages of becoming: origination, duration / change, cessation, or complete absence of those.
.
That there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.
.
That there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / nagate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively.
.
That we may as well perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha – in the non-dual sense of those terms: not this, not non-this …
.
All this applies to all dharmas: ex. the three vajras – physical / body, conceptual / speech, mental / mind –; the three spheres – subject, relation / action / process, object –; apparent opposites in any duality / triad / quad / etc.; name / label & referent / basis; the three stages of becoming – origination, duration / change, cessation –, the three times & space; all Buddha-dharmas, all words / concepts / ideas / teachings / views / methods / practices / milestones / levels / goals; samsara & nirvana; even the two truths themselves, and their 'Union', even the Ground and its manifestations.
.
This way one can still use valid useful dharmas / tools / adapted skillful means … conventionally / relatively / inter-subjectively, but never in absolute terms.
That is 'acting without acting', without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes about anything involved – ex. subject, relation / action, object; or apparent opposites –;
without falling into any extreme or middle in relation to any group of opposites;
without accepting / affirming / seeking / adding / improving / doing anything in absolute terms,
without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms,
without changing / defiling / improving / purifying anything in absolute terms,
just conventionally / relatively / inter-subjectively if it helps somebody to get closer to the inconceivable liberating Truth;
without any di-vision between the three spheres – subject, relation / action, object –;
thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now,
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle.
.
The important point is that in Reality as it is, in awakening / enlightenment, there are still valid useful conventional tools / adapted skillful means / qualities / virtues / words / symbols / images / concepts / thoughts / feelings / ideas / truths / views / methods / practices / goals / three spheres – subject / beings / relations / activities, objects / phenomena – / body, speech & mind … that can be used without being used to help all sentient beings still stuck in samsara because of their ignorance of the inconceivable true nature & dynamic of Reality as it is here & now [U2T / U3S / Uopp / U2T-2T / Middle Way free from all extremes & middle]. Emptiness does not deny conventional concepts, truths & activities; on the contrary the two truths are primordially inseparable / interdependent / in harmony. The same for samsara & nirvana.)

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 – Assisted by the perfection of wisdom and skillful means.

(i.e. Résumé: Assisted by the perfection of wisdom and skillful means. Bodhisattvas need a path composed of the Union of adapted skillful means with more and more wisdom, thus more and more in accord with Reality as it is here & now, with the Union of the Two truths [U2T].
-
It is not enough to have great faith, joy, energy …, one needs a path composed of the Union of more and more subtle virtuous adapted skillful means (based on causality / interdependence / T1) <==> combined with more and more wisdom (based on genuine-emptiness / T2); thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, more and more in accord with the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T) free from all extremes & middle. One aspect of the path supporting the other aspect – like the two wings of a bird.
-
Otherwise one may fall into one extreme or another: ex. existence / naïve realism / mere-causality (ex. the śrāvaka level, the pratyekabuddha level, or scientism) [T1], non-existence / nihilism / nothingness / mere-emptiness [T2], both together / the duality or opposition of the two truths [2T], neither / the sameness / unity / oneness of the two truths [1T].
-
Those who have faith … but are not assisted by the perfection of wisdom, not assisted by skillful means, up to not assisted by the knowledge of all aspects as well will get into trouble on the path. They will fall in the interim to the śrāvaka level or the pratyekabuddha level (more dualistic & absolutist levels).
-
Those who have faith … and are also assisted by the perfection of wisdom, assisted by skillful means … up to assisted by the knowledge of all aspects as well will not get into trouble on the path. They will pass beyond the śrāvaka and pratyekabuddha levels (more dualistic & absolutist levels), and, having brought beings to maturity and purified a buddhafield (by realising the inconceivable true nature & dynamic of all dharmas), fully awaken to unsurpassed, complete awakening (omniscience).
-
-
-
-
-
On the path, as much as possible, Bodhisattvas should act [T1] without acting [T2] [U2T]
(for all activities of the body, speech and mind),
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes about anything involved – ex. subject, relation / action, object; or apparent opposites –;
without falling into any extreme or middle in relation to any group of opposites;
without accepting / affirming / seeking / adding / improving / doing anything in absolute terms,
without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms,
without changing / defiling / improving / purifying anything in absolute terms,
just conventionally / relatively / inter-subjectively if it helps somebody to get closer to the inconceivable liberating Truth;
without any di-vision between the three spheres – subject, relation / action, object –;
thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now,
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle [U2T].
-
Bodhisattvas should train in perceiving / realising / experiencing without perceiving / realising / experiencing the inconceivable Union of the Two Truths about any & all dharmas: that 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 / designated 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].
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 (always).
.
That all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
.
That all dharmas are not 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, 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 arisen, not empty of inherent existence, not both truths together, not neither of the two truths, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / non-enlightened, 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 as it is of any / all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s);
.
That all dharmas have no real three stages of becoming: origination, duration / change, cessation, or complete absence of those.
.
That there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.
.
That there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / nagate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively.
.
That we may as well perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha – in the non-dual sense of those terms: not this, not non-this …
.
All this applies to all dharmas: ex. the three vajras – physical / body, conceptual / speech, mental / mind –; the three spheres – subject, relation / action / process, object –; apparent opposites in any duality / triad / quad / etc.; name / label & referent / basis; the three stages of becoming – origination, duration / change, cessation –, the three times & space; all Buddha-dharmas, all words / concepts / ideas / teachings / views / methods / practices / milestones / levels / goals; samsara & nirvana; even the two truths themselves, and their 'Union', even the Ground and its manifestations.
-
Liberation / completion / purification / omniscience / enlightenment is not gained by rejecting / abandoning samsara / appearances and accepting / seeking nirvana / emptiness. It is gained by training and directly perceiving / realising / experiencing the inconceivable true nature & dynamic of Reality as it is here & now beyond all extremes & middle [U2T].
-
The important point is that in Reality as it is, in awakening / enlightenment, there are still valid useful conventional tools / adapted skillful means / qualities / virtues / words / symbols / images / concepts / thoughts / feelings / ideas / truths / views / methods / practices / goals / three spheres – subject / beings / relations / activities, objects / phenomena – / body, speech & mind … that can be used without being used to help all sentient beings still stuck in samsara because of their ignorance of the inconceivable true nature & dynamic of Reality as it is here & now [U2T / U3S / Uopp / U2T-2T / Middle Way free from all extremes & middle]. Emptiness does not deny conventional concepts, truths & activities; on the contrary the two truths are primordially inseparable / interdependent / in harmony. The same for samsara & nirvana.)

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. Résumé: Pursuing, worshiping, attending on a spiritual friend that could teach without teaching the six perfections, the perfection of wisdom, the intrinsic nature of all dharma, the unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / true nature & dynamic of Reality as it is here & now / Union of the Two Truths about all dharmas free from all extremes & middle.
-
How should bodhisattva great beings beginning the work train in the perfection of wisdom?
-
They should pursue, worship and attend on spiritual friends
who teach without teaching the perfection of wisdom – the six perfection ….
-
Ex. Those who teach to practice the six perfections and to dedicate the merit, without any attachment / fixation / absolutes about any of the three spheres – ex. subject / actor / giver, relation / action / giving, object / gift & recipient; or cause / practices, causality, effect / merit / awakening –. Thus acting without acting, more and more in accord with the Union of the Two Truths [U2T]. Teaching without teaching, 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].
-
"Those bodhisattva great beings who want unsurpassed, perfect, complete awakening, who are yearning for unsurpassed, perfect, complete awakening [T1] even while all phenomena are empty of their own mark [T2] [U2T], are those who do what is difficult.
-
"But still, Subhūti, if bodhisattva great beings understand that all phenomena are like an illusion and like a dream
they have set out for unsurpassed, perfect, complete awakening.
-
[a] Bodhisattva great beings have set out for the benefit and happiness of the world.
[b] They have set out for unsurpassed, perfect, complete awakening, thinking,
'May I become
[c] the world's protector.'
They have set out for unsurpassed, perfect, complete awakening, thinking,
'May I become
[d] the world's refuge,
[e] the world's resting place,
[f] the world's final ally,
[g] the world's island,
[h] the world's leader, and
[i] the world's support.' "
-
They teach the perfection of wisdom, the intrinsic nature of all dharma, the Union of the Two Truths (dependent origination and emptiness of inherent existence) [U2T], the Union of the three spheres – ex. subject / actor / perceiver / knower, relation / action / perception / cognition, object / result / perceived / known – [U3S / U2T-3S], the Union of opposites [Uopp / U2T-opp] (ex. Union of movement & rest), the Union of the Two truths about the two truths [U2T-2T]; the tetralemma; the Union of the three stages of becoming or three times – origination / coming / past, duration / change / present, cessation / going / future – [U3T / U2T-3T]; that all dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]; the non-production / non-existence / non-conditioning / non-purification / non-cessation in absolute terms of all dharmas, just conventionally / relatively / inter-subjectively; the primordial equality / purity / perfection / divinity / freedom / enlightenment of all dharmas; the acting without acting; etc.
-
All phenomena have for their way of being: emptiness, signlessness, wishlessness, the absence of occasioning anything, non-production, non-stopping, non-defilement, and non-purification, being like illusions / reflections / mirages / dreams / echos / magical-tricks, being unborn and unreal, limitless and boundless, the absence of being taken away from and the absence of being added to, not going and not coming, not bringing in and not sending out, not joining, not not joining, not mingling, and not not mingling, having a self / a being…, permanence, pleasure, a self, pleasure, beauty, impermanence, suffering, no self, and unpleasantness, greed / hatred / confusion / distortion, suchness / dharma-constituent / the very limit of reality, sameness, being unmoving, the five aggregates, the six perfections, the sixteen emptinesses, the applications of mindfulness, the right efforts . . . , the legs of miraculous power . . . , the faculties . . . , the powers . . . , the limbs of awakening . . . , the path . . . , the ten powers . . . , the four fearlessnesses . . . , the four detailed and thorough knowledges . . . , and the eighteen distinct attributes of a buddha, the six levels. They do not pass beyond that way of being. Because in them neither going, nor existing, not changing, nor coming is apprehended.
-
-
-
-
-
Liberation / completion / purification / omniscience / enlightenment is not gained by rejecting / abandoning samsara / appearances and accepting / seeking nirvana / emptiness. It is gained by training and directly perceiving / realising / experiencing the inconceivable true nature & dynamic of Reality as it is here & now beyond all extremes & middle [U2T].
.
So, Bodhisattvas should train in perceiving / realising / experiencing without perceiving / realising / experiencing the inconceivable Union of the Two Truths about any & all dharmas: that 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 / designated 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].
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 (always).
.
That all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
.
That all dharmas are not 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, 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 arisen, not empty of inherent existence, not both truths together, not neither of the two truths, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / non-enlightened, 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 as it is of any / all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s);
.
That all dharmas have no real three stages of becoming: origination, duration / change, cessation, or complete absence of those.
.
That there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.
.
That there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / nagate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively.
.
That we may as well perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha – in the non-dual sense of those terms: not this, not non-this …
.
All this applies to all dharmas: ex. the three vajras – physical / body, conceptual / speech, mental / mind –; the three spheres – subject, relation / action / process, object –; apparent opposites in any duality / triad / quad / etc.; name / label & referent / basis; the three stages of becoming – origination, duration / change, cessation –, the three times & space; all Buddha-dharmas, all words / concepts / ideas / teachings / views / methods / practices / milestones / levels / goals; samsara & nirvana; even the two truths themselves, and their 'Union', even the Ground and its manifestations.
.
This way one can still use valid useful dharmas / tools / adapted skillful means … conventionally / relatively / inter-subjectively, but never in absolute terms.
That is 'acting without acting', without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes about anything involved – ex. subject, relation / action, object; or apparent opposites –;
without falling into any extreme or middle in relation to any group of opposites;
without accepting / affirming / seeking / adding / improving / doing anything in absolute terms,
without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms,
without changing / defiling / improving / purifying anything in absolute terms,
just conventionally / relatively / inter-subjectively if it helps somebody to get closer to the inconceivable liberating Truth;
without any di-vision between the three spheres – subject, relation / action, object –;
thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now,
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle.
.
The important point is that in Reality as it is, in awakening / enlightenment, there are still valid useful conventional tools / adapted skillful means / qualities / virtues / words / symbols / images / concepts / thoughts / feelings / ideas / truths / views / methods / practices / goals / three spheres – subject / beings / relations / activities, objects / phenomena – / body, speech & mind … that can be used without being used to help all sentient beings still stuck in samsara because of their ignorance of the inconceivable true nature & dynamic of Reality as it is here & now [U2T / U3S / Uopp / U2T-2T / Middle Way free from all extremes & middle]. Emptiness does not deny conventional concepts, truths & activities; on the contrary the two truths are primordially inseparable / interdependent / in harmony. The same for samsara & nirvana.)

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.

—————————————————————

Chapter 47 – Thinking carefully about this deep perfection of wisdom

(i.e. Résumé: Thinking carefully about this deep perfection of wisdom: with a mindstream inclined to the inconceivable true nature of Reality as it is here & now, the unique suchness, the inconceivable Union of the Two Truths free from all extremes & middle [U2T]. Always acting without acting, without any attachment / fixation / absolutes, by way of not apprehending anything.
-
"This perfection of wisdom is deep / inconceivable – not like any other ordinary knowledge."
(i.e. This perfection of wisdom is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all causality / production / change, matter-energy, space & time.)
-
-
"Those who do what is difficult are those bodhisattva great beings who have buckled on that armor, thinking,
'We will place all beings in complete nirvāṇa [T1],' even while not apprehending a being or the designation of a being [T2] [U2T]."
(i.e. Acting conventionally / relatively / inter-subjectively, even if all dharmas – ex. subjects / beings, relations / actions / processes, objects / phenomena; or cause, causality / production, effect – are all empty of inherent existence. Acting [T1] without acting [T2] [U2T], without any attachment / fixation / absolutes; thus more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle.)
-
-
How should those bodhisattva great beings think carefully about this deep perfection of wisdom?
-
Bodhisattva great beings should think carefully about this deep perfection of wisdom
with mindstreams inclined to the knowledge of all aspects [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.)
(i.e. Quotes:
"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."
"Those who do not apprehend any phenomenon [T2] go forth to the knowledge of all aspects [T1] [U2T]."
"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.")
-
with mindstreams inclined to [genuine-]emptiness [free from all extremes & middle = Union of the Two Truths],
tending to [genuine-]emptiness [U2T], and heading to [genuine-]emptiness [U2T];
(i.e. Union of the Two Truths about all dharmas [U2T]: 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 / 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. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].)
-
with mindstreams inclined to the unproduced, the unceasing;
(i.e. There are no real 3 stages of becoming for any dharma: origination / coming, duration / change, cessation / going.
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, echos, 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.)
-
with mindstreams inclined to the absence of defilement and the absence of purification;
(i.e. 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 pure / freed / nirvana, not impure / bound / samsara, not both together, not neither, and there is no fifth.
Union of the Two Truths about apparent opposites [Uopp / U2T-opp]: Apparent opposites are empty of inherent existence [T2], not really existent / caused / functional <==> because 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. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].)
-
with mindstreams inclined to suchness, the dharma-constituent, the very limit of reality, [Ground = Union of the Two Truths]
(i.e. All dharmas have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths free from all extremes & middle [U2T].)
-
with mindstreams inclined to sameness;
(i.e. 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 different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth.)
-
with mindstreams inclined to the inconceivable;
(i.e. The true nature & dynamic of all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); it has to be personally non-dualistically non-conceptually directly perceived / realised / experienced in the here & now. It is inconceivable in absolute terms, but conceivable conventionally / relatively / inter-subjectively. Not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)
-
with mindstreams inclined to what does not occasion anything.
(i.e. 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 caused / produced / existent / changing / functional / ceasing, not non-caused / non-produced / non-existent / non-changing / non-functional / non-ceasing, not both together, not neither, and there is no fifth.)
-
Subhūti, bodhisattva great beings should think carefully about this deep perfection of wisdom
with mindstreams inclined to what is like a dream and like a magical creation."
(i.e. All dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. Meaning inconceivable.)
-
Bodhisattva great beings could use valid useful appearances / tools / adapted skillful means / words / concepts / ideas / truths / views / actions / methods / practices / milestones / goals … conventionally / relatively / inter-subjectively, but never in absolute terms.
This is acting / practicing / perceiving / knowing [T1] without acting / practicing / perceiving / knowing [T2] [U2T], without any attachment / fixation / absolutes, by way of not apprehending anything – for any activity of the body, speech and mind. Thus acting more and more in accord with the Union of the 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 – Reality as it is is deep, hard to behold, hard to understand.

(i.e. Résumé: This perfection of wisdom is deep, hard to behold, hard to understand … Because suchness, the true nature & dynamic of Reality as it is, of all dharmas, is deep, hard to behold, hard to understand, 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 all causality / production / laws, matter-energy, space & time.
-
"This perfection of wisdom ‍— namely, the awakening of the tathāgatas ‍— is deep, hard to behold, hard to understand, not something about which you can speculate, not an object of speculative thought, calm, subtle, an object to be known by the brilliantly learned and wise, a counterpoint to all that is ordinary."
-
"This doctrine is taught as a counterpoint to all that is ordinary.
Because this doctrine is not taught so any dharma will be taken up or will not be taken up.
This doctrine is not taught so some dharmas will be taken up (accepted / affirm / sought / added / done in absolute terms) or will not be taken up (rejected / negated / abandoned / eliminated / stopped / subtracted / not-done in absolute terms) [or changed / improved / purified in absolute terms].
This doctrine is in harmony with all dharmas.
This doctrine is not obstructed by anything.
This doctrine is not produced because all dharmas are not produced and do not stop.
This doctrine finds no footing because a footing for any dharma is not apprehended.
All dharmas have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine suchness / true nature & dynamic as it is: the Union of the Two Truths free from all extremes & middle [U2T / U3S / Uopp / U2T-2T].
-
"If one cannot apprehend even just any particular dharma,
however could one apprehend the suchness of any dharma?
Suchness is deep, hard to behold, hard to understand …
In it one cannot apprehend any dharma, one cannot apprehend the suchness of any dharma.
-
Bodhisattva great beings who want to awaken to unsurpassed, perfect, complete awakening
should be aware not to be separated from the perfection of wisdom [T1] and skillful means [T1] [U2T].
-
-
-
Is it hard or easy for a Bodhisattva to fully awaken to unsurpassed, perfect, complete awakening?
-
Some say it must be easy since all dharmas are empty of inherent existence; and thus there is nothing to awaken to. That is falling into the extreme of mere-emptiness / nothingness / non-existence.
-
Some say it must be hard since it is hard to understand and then directly perceive / realise / experience that all dharmas are more like an inconceivable Union of being empty of inherent existence [T2], not really existent / caused / functional <==> and of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind, not completely non-existent / non-caused / non-functional / useless / meaningless. And that one aspect / truth implies / proves / enables the other [<==>) [U2T]. That all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]: not existent, not non-existent, not both together, not neither.
-
It is hard to understand and then directly perceive / realise / experience that apparent opposites (including the three spheres of any type of relation / action,, and the two truths themselves) are not really different / separate / in opposition, but are more like like inseparable / interdependent / co-defined / do-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony <==> thus themselves both empty of inherent existence <==> merely labeled / imputed by the mind; like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]: not existent, not non-existent, not both together, not neither.
-
It is hard to understand and then directly perceive / realise / experience that the subject / perceiver / knower, the relation / action and the object / perceived / known / world are not really different / separate / in opposition, but are more like like inseparable / interdependent / co-defined / do-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony <==> thus themselves both empty of inherent existence <==> merely labeled / imputed by the mind; like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]: not existent, not non-existent, not both together, not neither.
-
It is hard to understand and then directly perceive / realise / experience the inconceivable true nature & dynamic of Reality as it is here & now: the Union of the Two Truths free from all extremes & middle [U2T / U3S / Uopp / U2T-2T].
It is hard because of our conditioning / karma (physical, conceptual, mental) that we have been accumulating for an infinity of eons.
-
-
Ex. Are the self and the five aggregates the same or other?
-
It is hard to understand and then directly perceive / realise / experience that the self and its five aggregates are 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 impure / imperfect / ordinary / incomplete / bounded / unenlightened, not pure / perfect / divine / complete / freed / enlightened, not both together, not neither, and there is no fifth; not coming / existent / changing / going, not non-coming, non-existent, non-changing, non-going, 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 arisen, not empty of inherent existence, not both truths together, not neither of the two truths, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for what ever 'this' is. Meaning their true nature & relationship are indescribable / inconceivable.
That is one part that is 'hard' to understand / tolerate.
-
It is hard to understand / tolerate that even though all dharmas are empty of inherent existence, they are not completely non-existent / non-caused / non-functional / useless / meaningless. One truth does not deny the other; on the contrary, they are more like inseparable / interdependent / co-defined / do-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony <==> thus themselves both empty of inherent existence <==> merely labeled / imputed by the mind; like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T].
It is hard to transcend / go beyond / let go of our views about Reality.)

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 – Irreversible Bodhisattvas have entered Reality as it is without apprehending anything, or rejecting everything.

(i.e. Résumé: Bodhisattvas who have entered without entering into 'the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T]' are said to be irreversible from unsurpassed, perfect, complete awakening.
-
Irreversible Bodhisattvas have entered without entering into 'suchness: the inconceivable true nature & dynamic of Reality as it is here & now, the inconceivable Union of the Two Truths free from all extremes & middle'.
They have entered suchness [T1] without apprehending any absolute [T2] [U2T].
-
They understand and almost always directly perceive / realise / experience that all dharmas
have this inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths free from all extremes & middle [U2T], the inconceivable Union of the three spheres [U3S / U2T-3S], the inconceivable Union of apparent opposites [Uopp / U2T-opp], and the inconceivable Union of the Two Truths about the two truths themselves [U2T-2T / U3S-2T / Uopp-2T].
-
They understand and almost always directly perceive / realise / experience that all dharmas
are inconceivable inseparable spontaneous natural manifestations of this inconceivable unique Ground [UGM].
There is no ground with / without those manifestations, and vice versa.
The Ground and its manifestations are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable.
-
"Thus, they do not differentiate the undifferentiated [Ground] and thus enter into it. (i.e. not many, not one…)"
-
They understand and almost always directly perceive / realise / experience that 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. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].
There is no emptiness with / without those appearances, and vice versa.
-
"All dharmas are without attributes, without tokens, and without signs."
-
They understand and almost always directly perceive / realise / experience that all dharmas
are like illusion, reflections, mirage, dreams, echos, magical tricks: 'There, but not there.' [U2T].
-
They understand and almost always directly perceive / realise / experience that all dharmas:
– are not existent, not 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 permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth;
– not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / bound / non-enlightened, not both together, not neither, and there is no fifth;
– not dependent, not independent, not both together, not neither, and there is no fifth;
– not empty, not non-empty, not both together, not neither, and there is no fifth;
– not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together [2T], not neither of the two truths [1T], and there is no fifth;
– not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
-
They understand and almost always directly perceive / realise / experience that there are not real three stages of becoming for any dharma: no real (i) origination / causality / production / beginning / birth / coming, (ii) duration / change / evolution / defilement & purification / life / lasting, (iii) cessation / ending / death / going … in absolute terms, just conventionally / relatively / inter subjectively.
-
They understand and almost always directly perceive / realise / experience that there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation / ranking / judgment about anything in absolute terms, just conventionally / relatively / inter-subjectively.
-
They understand and almost always directly perceive / realise / experience that 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 / purify in absolute terms, just conventionally / relatively / inter-subjectively.
-
They understand and almost always directly perceive / realise / experience all dharmas as primordially equal, pure, perfect, divine, complete, free, enlightened, the inconceivable three pure kayas, the true Buddha – in the non-dual sense of those terms: not 'this', not 'non-this', not both together, not neither, and there is no fifth.
They understand and almost always directly perceive / realise / experience all dharmas as indescribable / inconceivable.
-
So they may use without using some valid dharmas / words / concepts / ideas / truths / views / methods / practices / milestones / goals / activities …, but without apprehending anything in absolute terms: using them as possible conventional relative / inter-subjective tools / adapted skillful means, but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes, without falling into any extremes or middle, without any di-vision between subject, relation / action, and object … This 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 free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
-
"All dharmas – ex. body / physical, speech / conceptual, mind / mental fabrications; subjects / beings, relations / actions, objects / phenomena / worlds – are 'purified / completed / transcended' simply by understanding and then directly perceiving / realising / experiencing their inconceivable true nature & dynamic as it is here & now: the Union of the Two Truths about them [U2T / U2T-3S / U2T-opp / U2T-2T].
-
-
-
"Because all dharmas [T1] are empty of their own mark [T2] [U2T],
so irreversible bodhisattva great beings enter into the secure state of a bodhisattva.
They do not apprehend [T2] even just a very tiny dharma [T1] [U2T],
so they do not occasion anything,
and because they do not occasion anything, they do not produce it.
They are called irreversible bodhisattva great beings 'who have gained
forbearance for the non-production [T2] of dharmas [T1] [U2T].'
Subhūti, you should know that bodhisattva great beings endowed with those attributes,
those tokens, and those signs are irreversible from awakening.")

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 – Using tools / adapted skillful means without apprehending anything.

(i.e. Résumé: Expressing the unique true dharmic nature of all dharmas [U2T], even though the true nature of dharmas is inexpressible. Using tools / adapted skillful means without apprehending anything.
-
Bodhisattva great beings irreversible from awakening are endowed with tremendous / infinite / immeasurable good qualities. It is because they have gained a limitless and boundless knowledge not shared in common with śrāvakas or pratyekabuddhas.
-
The deep, deep places standing in which bodhisattva great beings practicing the six perfections complete the four applications of mindfulness, up to complete the knowledge of all aspects: emptiness, the signless, the wishless, the absence of occasioning anything, nonproduction, freedom from greed, cessation, nirvāṇa, peace, suchness, the very limit of reality, and the dharma-constituent.
That‍ — namely 'deep, deep'‍ — is a term for all dharmas; because all dharmas are deep that way.
-
What is the suchness of a dharma like? It is the inconceivable Union of the Two Truths [U2T] – dependently arisen appearances and emptiness of inherent existence –: that these two truths are not different / separate / two / dual, not identical / united / one / non-dual, not both together, not neither; that one truth implies the other [U2T-2T]. The same for the Ground / Suchness / Union of the Two Truths and all of its inseparable natural manifestations [UGM].
-
Bodhisattvas practice without practicing the six perfections, without apprehending anything, without any attachment / fixation / absolutes.
This way they could accumulate without accumulating
an infinite, incalculable, immeasurable, inconceivable amount of merit and wisdom (one supporting the other).
Because they do it while being aware of the Union of the Two Truths about themselves, their actions / practices and the merit accumulated. 'Whatever merit has been accumulated, it is all imaginary'.
Because, having practiced the perfection of wisdom, bodhisattva great beings pass beyond the level of śrāvakas and pratyekabuddhas, enter into the secure state of a bodhisattva, and will fully awaken to unsurpassed, perfect, complete awakening.
Because this perfection of wisdom is the mother of the bodhisattva great beings; this perfection of wisdom gives birth to the bodhisattva great beings; and
because, bodhisattva great beings dwelling in this perfection of wisdom complete all the buddha-dharmas.
Because bodhisattva great being inseparable from the perfection of wisdom is inseparable from the knowledge of all aspects.
Because it is impossible, there is no chance that a bodhisattva great being who is inseparable from the perfection of wisdom turns back from the knowledge of all aspects.
Because dedication with this‍ — that is, the perfection of wisdom‍ — is the ultimate dedication.
Even if everything is empty of inherent existence, Bodhisattvas can still practice, accumulate merit, able to enter into the right view and the secure state of a bodhisattva, reach the result of stream enterer, up to or fully awaken to unsurpassed, perfect, complete awakening.
-
All dharmas are inexhaustible, incalculable, infinite, immeasurable, indescribable, inconceivable, unborn / not coming, non-existent, unchanging, unceasing / not going – in the non-dual sense of those terms: not 'this', not 'non-this', not both together, not neither, for whatever 'this' is – because all dharmas are appearing but still empty of inherent existence, empty but still dependently co-arisen & relatively functional.
We cannot get at a meaning or a word that makes these dharmas different in absolute terms.
-
The Tathāgata has expounded the true dharmic nature of dharmas [U2T], even though the true nature of dharmas is inexpressible. Even the two truths – dependent origination and emptiness –, and their relationship / Union, are inexpressible. Still we use them as tools / adapted skillful means / antidotes.
With those skillful means they do not cultivate any dharma and they do not cause any to disintegrate either.
-
"An inexpressible reality does not know increase or decrease. All dharmas do not increase or decrease.)

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 – Dreams, karma, completion and purification of buddhafields

(i.e. Résumé: Life is like a dream; inconceivable causality / karma formation / defilement & purification; completing the six perfections, and purifying buddhafields.
-
Life is like a dream:
"A dream and the daytime are undifferentiated."
Union of opposites [Uopp]: Apparent opposites, like dreams and daytime, are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither. Meaning indescribable / inconceivable. They are dependently co-arisen <==> thus empty of inherent existence <==> merely labeled / imputed by the mind.
-
What is the true nature of karma formation?
"karma does not happen without an objective support;
intention does not happen without an objective support.
Karma only happens with an objective support, and
intention only happens with an objective support. [T1]"
'All karma is isolated and all intention is isolated. [T2]'
Union of of the Two Truths [U2T] about causality / karma / defilement & purification:
There are no real / universal / absolute causality / karma / change / defilement & purification,
no independent objective support & result; no absolute cause, causality, effect;
just conventionally / relatively / intersubjectively.
The three spheres of causality / karma are not existent, not completely non-existent, not both together, not neither;
they are dependently co-arisen / interdependent <==> thus empty of inherent existence <==> merely labeled / imputed by the mind.
The Middle Way about karma:
one should not accept causality / karma / defilement & purification in absolute terms,
nor completely reject causality / karma / defilement & purification in absolute terms.
-
How to complete the six perfections, get close to the knowledge of all aspects,
and purify Buddhafields in order to help all sentient beings?
One must properly practice the six perfections, with more and more wisdom of understanding & directly realising the inconceivable true nature & dynamic of Reality as it is here & now; thus more and more in accord with the inconceivable Union of the Two truths free from all extremes & middle.
Acting / practicing / perceiving / knowing without acting / practicing / perceiving / knowing, without apprehending anything, without any attachment / fixation / absolutes, with the bodhicitta motivation, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms, just conventionally / relatively / intersubjectively, without any di-vision between apparent opposites, or between the three spheres, or between the two truths themselves.
Thus getting closer and closer to the inconceivable liberating truth, to directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now.
-
Bodhicitta: Bodhisattva should think like this: 'I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will be in a better position. [T1]
-
"One should should reflect deeply,
'Oh! Saṃsāra is long.
Oh! The world of beings is limitless.'
And should properly pay attention to this:
'Oh! This saṃsāra is boundless like space.
Oh! This world of beings is also boundless like space.
Here there is nobody in saṃsāra, and there is nobody liberated either [T2] [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. Résumé: The prophecy about sister Gaṅgadevī.
-
"This sister has laid the groundwork for unsurpassed, perfect, complete awakening.")

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 – Understanding Reality as it is without actualizing it until awakening

(i.e. Résumé: Cultivating without cultivating the perfection of wisdom with skillful means [U2T], without actualising the very limit of reality (until an inconceivable unsurpassed, perfect, complete awakening), without apprehending any absolute, without any attachment / fixation / absolutes. Cultivating an awareness of the emptiness of all dharmas without grasping at any emptiness / nothingness / complete non-existence; thus more and more in accord with the inconceivable Union of the Two Truths.
-
How to master emptiness, signlessness and wishlessness … the true dharmic nature of all dharmas [U2T] ?
-
Bodhisattvas should understand analytically
'all dharmas [T1] are empty [T2] [U2T]', without apprehending anything, without any attachment / fixation / absolutes.
(i.e. Union of the Two Truths about all dharmas: Union of being dependently originated [T1] and empty of inherent existence [T2].)
-
Because they are well trained in phenomena [T1] that are empty of their own marks [T2] [U2T],
so they see that all those phenomena‍ [the three spheres of any relation / action:]
— ex. an actualizer (subject), something to be actualized (object),
and something through which there is actualization (relation / action)‍ —
are not joined and are not disjoined [not one, not many] [U3S / U2T-3S]."
(i.e. Union of the three spheres about all relations / actions [U3S], or Union of the Two Truths about the three spheres [U2T-3S].)
-
(i.e. Understanding (without understanding) and then personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing (without …) the true nature & dynamic of Reality as it is here & now / Suchness / Genuine-emptiness / Buddha-nature / Ground / Basis / Source / Dharmata:
that is the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T];
the inconceivable Union of the three spheres [U3S] or Union of the Two Truths about the three spheres [U2T-3S] – subject, relation / action, object –;
the inconceivable Union of apparent opposites [Uopp] or Union of the Two Truths about apparent opposites [U2T-opp];
and the inconceivable Union of the Two truths about the two truths themselves [U2T-2T].
In each case all dharmas – including the three spheres [3S], apparent opposites [opp], the two truths [2T] –
are all like a Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / 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.
And vice versa; one aspect / truths implies / proves / enables the other (<==>) [U2T].
Something could be co-dependent [T1] with its parts and wholes, with its causes & conditions and effects, with its apparent opposites [opp], and especially co-dependent with the mind merely labeling / imputing / imagining it [3S].
All dharmas are thus like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
So all dharmas – including the three spheres, apparent opposites, the two truths – are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependent, not independent, not both together, not neither; not empty, not non-empty, not both together, not neither; not dependently co-arisen [T1], not empty of inherent existence [T2], not both truths together as if different and in opposition [2T], not neither of the two truths as if identical and one [1T]; not equal / pure / perfect / divine / complete / freed / enlightened, not unequal / impure / imperfect / ordinary / bounded / non-enlightened, not both together, not neither; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning everything is indescribable / inconceivable.
Meaning there are no real three stages of becoming for anything – origination / beginning / coming, duration / lasting / evolving / changing, cessation / ending / going –, just conventionally / relatively / inter-subjectively.
Meaning there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation / ranking / judgment in absolute terms, just conventionally / relatively / inter-subjectively.
Meaning there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / stop / not-do in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth.
Meaning all dharmas are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha – in the nn-dual sense of those terms: Not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)
-
-
How do bodhisattva great beings stand in emptiness [or U2T] but not actualize emptiness [or U2T]?
-
"Bodhisattvas should contemplate emptiness [T2] furnished with the best of all aspects [T1[ [U2T]."
"When not in actual meditative equipoise,
Bodhisattva great beings attach their minds to an objective support
and without letting the dharmas on the side of awakening lessen,
in the meantime do not actualize the extinction of outflows."
(i.e. not rejecting anything in absolute terms; not grasping at emptiness / nothingness / complete non-existence)
"... they remain with the dharmas on the side of awakening."
(i.e. Bodhisattvas keep using valid useful conventional relative tools / adapted skillful means / words / concepts / ideas / truths / views / methods / practices / milestones / goals <==> even if they know that everything is empty of inherent existence <==> merely labeled / imputed by the mind.)
-
They use those adapted skillful means – like dependent origination, impermanence, no-self, emptiness, the Union of the Two Truths, the six paramitas … various valis useful words, concepts, ideas, truths, views, methods, practices, milestones, goals – conventionally / relatively / intersubjectively, but never in absolute terms.
Thus acting / standing / using without acting / standing / using,
without apprehending anything,
without any attachment / fixation / absolutes, with the bodhicitta motivation,
without falling into any extreme or middle,
without accepting or rejecting anything in absolute terms, just conventionally / relatively / intersubjectively,
without any di-vision between apparent opposites, or between the three spheres, or between the two truths themselves.
Thus getting closer and closer to the inconceivable liberating truth,
to directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now,
the inconceivable Union of the Two Truths about all dharmas.
Why?
Because even though all dharmas are empty of inherent existence [T2],
that does not mean that everything is completely non-existent / non-caused / non-functional / meaningless [T1] [U2T].
Adapted skillful means are relatively useful and efficient [T1], even if never universal / absolute [T2] [U2T].
-
Ex. Bodhisattvas develop an understanding of emptiness / signlessness / wishlessness / etc., but without grasping at anything like emptiness / nothingness / complete-non-existence, without any attachment / fixation / absolutes, without apprehending anything as independent / universal / absolute / inherently existing – not even causality / dependent origination [T1], no-self / emptiness [T2], the two truths together [2T], neither of the two truths [1T], or the Union of the Two truths [U2T]. That is why we call it the 'inconceivable Union of the Two Truths [U2T]'.
-
-
"Those who do what is difficult are the bodhisattva great beings who [act in accord with the Union of the Two truths:]
train in this true nature of dharmas, train in the very limit of reality,
train in suchness, train in the dharma-constituent [U2T],
train in the emptiness of what transcends limits,
up to train in the emptiness of its own mark, up to train in the three gateways to liberation [T2]
but do not, in the interim, fall away from unsurpassed, perfect, complete awakening [T1] [U2T]."
"I is because the bodhisattva great beings
– even if they know that everything is empty of inherent existence [T2] –
do not forsake all beings [T1] [U2T] and, Subhūti, because they find and produce within themselves the thought of a bodhisattva great being [bodhicitta / T1]."
-
Bodhisattva great beings who produce those thoughts [bodhicitta]
and also with skillful means [T1] practicing the perfection of wisdom [T2] [U2T]
complete the cultivation of the emptiness, signlessness, and wishlessness meditative stabilization gateways to liberation,
and do not, in the interim, actualize the very limit of reality
(i.e. They cultivate without cultivating good roots. But, meanwhile, they do not grasp at any absolute until they can personally non-dualistically non-conceptually unconditionally directly perceive / realise / experience the inconceivable true nature & dynamic of Reality as it is.)
for as long as the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, great love, and great compassion are still not completed, and until they have fully awakened to unsurpassed, perfect, complete awakening.)

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. Résumé: The perfection of wisdom is beyond all conditioning / karma, all activities, all thought construction.
-
Bodhisattvas' isolation is not merely about physical isolation in jungle, upland forest, and frontier retreats.
Bodhisattvas should be isolated from attention connected with śrāvakas,
isolated from attention connected with pratyekabuddhas.
-
Bodhisattvas should not produce a thought with a false sense of superiority over other bodhisattvas because of their physical isolation, or because of a false sense of irreversibility.
Bodhisattvas should worship, rely on, and serve true spiritual friends: the thirty-seven dharmas on the side of awakening that are the teacher, father and mother, resting place and protector, island, refuge, and final ally of the bodhisattvas.
Bodhisattvas should train in this perfection of wisdom, because in this perfection of wisdom are taught in detail those dharmas in which bodhisattva great beings have to train.
Bodhisattvas should keep on paying attention without paying attention to the perfection of wisdom, keep on paying attention to the knowledge of all aspects, without apprehending anything, without any attachment / fixation / absolutes.
Why? Because all dharmas – including the three spheres, apparent opposites, the two truths, even the perfection of wisdom – are all empty of inherent existence [T1] <==> because dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S].
Thus everything is not 'this', not 'non-this', not both together, not neither – for whatever 'this' is [Uopp].
Ex. Not existent, not non-existent…; not different, not identical…; not many, not one…; not inferior, not superior…; not defiled, not purified…; not bounded, not freed…; nor objective, not subjective…; not dependent, not independent…; not empty, not non-empty…; not isolated, not non-isolated…; not pure / perfect, not impure / imperfect…; not enlightened, not non-enlightened…; etc. …
Nothing really arises, exists, changes, becomes more or less, or ceases.
There is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation / ranking in absolute terms, just conventionally / relatively / inter-subjectively.
There is nothing to accept, nothing to reject, nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.
-
Bodhisattvas who stays with attention connected to the perfection of wisdom and speaks about, teaches, expounds, advances, goes into detail about, explains, makes clear, and perfectly illuminates it for others will create an immeasurable / inconceivable amount of merit.
-
"The perfection of wisdom is without thought construction [in absolute terms]." Meaning the perfection of wisdom is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning karma. And 'beyond / transcendence' doesn't mean we have to reject / negate / abandon / eliminate / stop all thinking / conceptualisation / differentiation / activities of the body speech and mind in absolute terms; but just that we have to be fully aware of their true nature & dynamic as it is while using them as mere tools / adapted skillful means, using them without apprehending anything, without any attachment / fixation / absolutes.
-
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 – Respecting / supporting our brothers in arms; all training for the same thing.

(i.e. Résumé: Respecting / supporting our brothers in arms in the Bodhisattva vehicle - whatever levels they are in. Ultimately, all bodhisattvas are training in the inconceivable true nature & dynamic of Reality as it is here & now: the inconceivable Union of the Two Truths about all dharmas – free from all extremes & middle [U2T].
-
This perfection of wisdom is deep, hard to behold, hard to comprehend [inconceivable], not something about which you can speculate, not an object of speculative thought, up to subtle, and an object to be known by the brilliantly learned and wise.
Those bodhisattvas who take up, bear in mind, read aloud, master, and practice this deep perfection of wisdom for suchness with an undistracted mind, not giving space to other mind and mental factor dharmas up until they have fully awakened to unsurpassed, perfect, complete awakening, who practice the six paramitas … with skillful means and are not separated from the perfection of wisdom, will surpass / transcend / become liberated from the whole world by directly realising its true nature & dynamic as it is here & now [U2T].
And transcending does not mean to completely reject / negate / abandon / eliminate / stop …
They will be endowed with good qualities; and will eventually be able to help all beings still stuck in samsara because of their ignorance, karma and attachment.
-
How should bodhisattva great beings behave toward their brothers in arms in the Bodhisattva Vehicle?
Just as they would behave toward the Teacher.
Why? 'It is because they are my fellow travelers,
they have set out in the same vehicle,
and what they have to train in, I have to train in just that too ‍—
that perfection of giving, up to that knowledge of all aspects that they have to train in, I have to train in too.
If they practice an adulterated practice separated from attention connected to the knowledge of all aspects, I will not train in that,
but if this bodhisattva great being practices inseparable from attention connected to the knowledge of all aspects, I will practice like that too.'
Bodhisattva great beings training like that become those with the same training.
-
(i.e. Training / practicing / acting [T1] without training / practicing / acting [T2] [U2T],
using various tools / adapted skillful means that are not different / separate / multiple / dual,
not identical / united / one / the-same / non-dual, not both together, not neither;
with the same bodhicitta motivation,
without apprehending anything,
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes,
without falling into any extreme or middle,
without accepting or rejecting anything in absolute terms, just conventionally / relatively / intersubjectively,
without any di-vision between apparent opposites, or between the three spheres, or between the two truths themselves.
Thus getting closer and closer to the inconceivable liberating truth,
to directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now,
the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T].))

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 – Training without training in the highest state.

(i.e. Résumé: Training without training in the perfection of wisdom is training in the highest state of all beings, in a continuous direct awakeness of the indescribable / inconceivable true nature & dynamic of Reality as it is here & now [U2T], of the three spheres, while doing any activity – for the benefits of all beings.
-
Ultimately, all bodhisattvas are training / practicing / acting [T1] without training / practicing / acting [T2] [U2T] in the same all-pervasive timeless unique inconceivable unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now / Suchness: the Union of the Two Truths about all dharmas free from all extremes & middle [U2T] – which is indescribable / inconceivable, beyond all extremes, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
That is called the knowledge of all aspects free from all types of obscurations – afflictive & cognitive –.
Bodhisattvas training like that – in the six perfections… –, training in suchness [U2T], train in the knowledge of all aspects.
And suchness [U2T] neither ends, nor ceases, nor diminishes.
-
But this Suchness / true nature [U2T] is not an absolute thing to grasp.
It is more like a finger pointing at the moon, not the moon itself – which is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
Ordinary persons do not understand and do not see that true nature of dharmas [U2T],
so for the sake of those beings the bodhisattva great beings practice the perfection of giving,
up to practice the perfection of wisdom …
Bodhisattva great beings training [T1] without training [T2] [U2T] like that
go beyond the continually moving thought activity of all beings,
by understanding and then directly realising the true nature & dynamic of the three spheres of any activity / thinking / perception / cognition / appropriation – ex. subject / thinker, relation / action / thinking, objects / thoughts – [U2T / U2T-3S / U2T-opp / U2T-2T]; by directly realising the inconceivable true nature & dynamic of the karmic cycle [U3S].
-
Bodhisattvas do not produce [T2] a thought associated with any dualistic conceptual dharma [T1] [U2T];
because bodhisattva great beings practicing this deep perfection of wisdom
do not apprehend [T2] any phenomenon [T1] [U2T],
and while not apprehending do not produce [T2] any thought about any phenomenon [T1] [U2T].
-
Bodhisattva great beings who want to go to the other side of all the perfections
should train in this deep perfection of wisdom [U2T].
Bodhisattvas practicing the perfection of wisdom train for the highest state of all beings.
-
Therefore, Bodhisattvas who want to become the best of all beings, who want to become a protector of beings without a protector, who want to be a refuge of those without a refuge, who want to be a final ally of those without a final ally, who want to be a lamp for those standing in darkness, who want to reach the state of a buddha, who want to have reached the range of a buddha, who want to live the life of a buddha, who want to roar the buddha lion's roar, who want to beat the big buddha drum, who want to blow the buddha conch, and who want to engage in buddha discourse
should thus train in this deep perfection of wisdom [U2T].
And why?
Because there is no perfect state that they have to obtain that they have not obtained;
because this perfection of wisdom of the bodhisattva great beings brings about unsurpassed, perfect, complete awakening, serving a great purpose.)

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 buddha-dharmas. 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 – Not with nor without activities of the body speech & mind: ex. fabrication, perception, cognition, feeling, thought construction, conceptualisation, differentiation, possession, accumulation.

(i.e. Résumé: Not with nor without activities of the body speech & mind: ex. fabrication, perception, cognition, feeling, thought construction, conceptualisation, differentiation, possession, accumulation. Acting / perceiving / feeling / thinking / conceptualising / differentiating / judging / knowing conventionally / relatively / inter-subjectively, but without acting / perceiving / feeling / thinking / conceptualising / differentiating / judging / knowing in absolute terms, without apprehending anything, without any attachment / fixation / absolutes, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms, without any di-vision between the three spheres – subject, relation / action, object –, or between apparent opposites, or between the two truths.
-
Producing thoughts / conceptualisation / feelings / activities of the body, speech and mind:
Bodhisattvas should produce [without producing] the thought of unsurpassed, perfect, complete awakening;
should produce a longing for unsurpassed, perfect, complete awakening;
should rejoice in the thought of enlightenment [without any attachment / fixation / absolute].
The amount of merit of those thoughts that has arisen from the presence of rejoicing in the thought of enlightenment is immeasurable / inconceivable.
-
Bodhisattvas should rejoice in these thoughts, and, having rejoiced, one way or the other
they should turn it over to unsurpassed, perfect, complete awakening [without any attachment / fixation / absolute]
in such a way that there is no notion of duality and no notion of non-duality [Uopp].
-
They should rejoice in the wholesome roots [merit] of bodhisattva great beings
who have produced the first thought,
turn the merit over to unsurpassed, perfect, complete awakening [without any attachment / fixation / absolute],_
and one way or the other they should turn it over
in such a way that awakening will not be in that thought,
nor in another thought either.
-
They should rejoice in the wholesome roots [merit] of bodhisattva great beings
who have practiced the practice, who are irreversible,
and who are interrupted by a single birth;
turn the merit over to unsurpassed, perfect, complete awakening [without any attachment / fixation / absolute];_
and one way or the other they should turn it over
in such a way that awakening will not be in that thought,
nor in any other thought either.
-
But not thinking / conceptualising / acting in absolute dualistic terms:
There is no full awakening to the isolated by the isolated.
Still there is full awakening [T1], but there is no full awakening [T2] [U2T] to unsurpassed, perfect, complete awakening unless it is thanks to the perfection of wisdom.
-
Bodhisattva great beings practice the two deep realities.
Subhūti, bodhisattva great beings who practice a deep reality [T1]
but do not actualize that reality [T2] [U2T-2T]
‍— namely, the śrāvaka level or pratyekabuddha level ‍—
are those who do what is difficult."
-
Acting / thinking / conceptualising without acting / thinking / conceptualising, without any attachment / absolutes:
Bodhisattva great beings practice a deep reality [U2T].
This course of action [T1] where nothing is apprehended [T2] is the course of action of bodhisattvas [U2T].
-
All dharmas, even the perfection of wisdom, are without conceptualization and without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).
-
(i.e. "Not with nor without thought construction & conceptualisation & discrimination": The true nature of Reality as it is here & now, of all dharmas (ex. physical, conceptual, mental; subject, relation / action, object; apparent opposites, even the two truths), is the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T], and thus indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / activities / karma. In that sense, all dharmas are without conceptualization and dualistic thought construction: ex. beyond existence & non-existence, different & identity, manyness & oneness, duality & non-duality, dependence & independence, causality & non-causality, functionality & non-functionality, activity & non-activity, thinking & non-thinking, conceptualising & non-conceptualising, emptiness & non-emptiness, describable & non-describable, conceivability & inconceivability, like & dislike, acceptation & rejection, 'this' & 'non-this' for whatever 'this' is.))

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.

—————————————————————

Chapter 59 – Practicing / acting / thinking without any attachment / fixation / absolutes.

(i.e. Résumé: The difficult part is acting / practicing / thinking / realising / teaching [T1] without acting / practicing / thinking / realising / teaching [T2] [U2T], without apprehending anything, without any attachment / fixation / absolutes, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms, without any di-vision between the three spheres – subject, relation / action, object –, or between apparent opposites, or between the two truths.
-
Bodhisattvas are those who do what is difficult: acting / practicing / thinking / realising / teaching [T1] without acting / practicing / thinking / realising / teaching [T2] [U2T], without any attachment / fixation / absolutes.
.
Bodhisattvas act according to useful valid concepts, ideas, truths, methods, practices, activities, milestones, goals, but never in absolute terms. Ex. They think without grasping at anything as if independent / universal / absolute / inherently existing. They do not reject / demonize / abandon / eliminate / stop all thinking / conceptualising / discriminatiing / differentiating … but they do them while understanding their true nature & dynamic as it is here & now. They are thus not slaves to them; they are free from them, free to use them as simple tools / adapted skillful means.
.
Ex. Bodhisattvas should not apprehend and not see [T2] even something worthwhile or not worthwhile in absolute terms [T1][ [U2T], just conventionally / relatively / inter-subjectively.
.
“They view all dharmas as emptiness [T2] and they do not give up on all beings [T1] [U2T].”
.
Why?
Because everything is empty of inherent existence [T2], not really existent / caused / functional <==> because 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 / non-functional.
.
And vice versa: one aspect / truth implies / proves / enables the other (<==>) [U2T]:
Everything is appearing but empty; everything is empty but still dependently appearing & relatively functional.
.
That is the meaning of the Union of the Two Truths about all dharmas [U2T]:
Union of dependent origination [T1] <==> and emptiness of inherent existence [T2] [U2T].
.
Note: Something can be co-dependent with its parts and wholes, with its causes & conditions and effects, with its conceptual opposite(s), and especially as an object co-dependent with the subject / mind merely labeling it.
.
So everything is like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]
.
So everything is not 'this', not 'non-this', not both together, not neither, and there is no fifth -- for whatever 'this' is.
Ex. not existent, not non-existent, not both together, not neither;
not different, not identical, not both together, not neither;
not continuous, not discontinuous, not both together, not neither;
not good, not bad, not both together, not neither; etc.
.
Meaning the true nature & dynamic of everything -- all dharmas, physical, conceptual, mental; subject, relation / action, object -- is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
.
Meaning there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation / ranking / judgment in absolute terms, just conventionally / relatively.
.
Meaning there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / stop / subtract / not-do in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.
.
So we might as well perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha.
.
Note: "Everything" includes all dharmas; the three spheres of any type of action of the body speech and mind; the apparent opposites of any duality / triad / quad, etc.; the six perfections…; the two truths themselves; enlightenment / awakening; suchness, the Union of the Two Truths …
-
Note: Because everything is continually changing, never the same from one infinitesimal moment to the next, because "dependent" on an infinity or causes and conditions that are continually changing <==> then nothing really exist in any sort of permanent way, then everything is said to be empty of "inherent existence"; then nothing can be 'this' or 'non-this' in absolute terms since it is not really existent; everything is not really different or identical, not many or one, not good or bad. So we say, everything is "as dear as any other". Everything is not existent, not non-existent: like illusions, reflections, mirages, dreams, echos, magical tricks. To be able to 'tolerate' this fact is to be close to enlightenment.)

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.

—————————————————————

Chapter 60 – Entrusting this perfection of Wisdom [U2T] to Ānanda.

(i.e. Résumé: Entrusting this perfection of Wisdom [U2T] to Ānanda.
-
"Ānanda, I entrust this deep perfection of wisdom to you."
"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."
"Ānanda, reveal this perfection of wisdom to the four retinues in detail.
Teach it, establish it, settle it, sort it out, make it clear, and illuminate it."
-
"Ānanda, the perfection of wisdom is immeasurable because it is inexhaustible."
"Ānanda, the perfection of wisdom is immeasurable because it is isolated."
"Ānanda, bodhisattva great beings who want to awaken fully to unsurpassed, perfect, complete awakening
should train in these six perfections."
"Those who want to become the foremost of all beings should dwell in just this dwelling,
namely, dwell in the perfection of wisdom."
"Bodhisattvas who want to dwell in the loftiest dwelling should practice the perfection of wisdom,
and bodhisattvas who want to dwell in the Tathāgata's dwelling should practice the perfection of wisdom.")

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.

—————————————————————

Chapters 61, 62 – Insight into dependent origination and accomplishment through the space-like inexhaustible accomplishment; Leaping Above Absorption

(i.e. Résumé 61: Bodhisattvas practice without practicing the perfection of wisdom by getting insight into the true meaning of dependent origination & emptiness [U2T] and accomplishment through the space-like inexhaustible accomplishment [U2T]. Bodhisattvas practice without practicing the perfection of wisdom, the six perfections…, by way of not apprehending any phenomena, without any attachment / fixation / absolutes, thus in accord with the true nature & dynamic of Reality as it is here & now [U2T].
-
Is this perfection of wisdom not exhausted?
-
Because space is inexhaustible the perfection of wisdom is not exhausted.
-
-
How are bodhisattva great beings to accomplish the perfection of wisdom?
-
Bodhisattva great beings practicing the perfection of wisdom should
resort to adapted skillful means [T1], but without any attachment / fixation / absolutes [T2] [U2T].
Bodhisattvas practice the perfection of wisdom [T1] by way of not apprehending any phenomena [T2] [U2T].
They should get insight into dependent origination and accomplishment through the space-like inexhaustible accomplishment.
They should understand and then directly perceive / realise / experience the true meaning of causality / dependent origination [T1] and of emptiness [T2]: their inseparability / interdependence / harmony = the Union of the Two Truths beyond all extremes & middle [U2T]; one completing the other.
This is how they accomplish the perfection of wisdom.
And this is how the cultivation of all the perfections… reaches completion: by combining them with more and more wisdom; practicing while being aware of the inconceivable true nature & dynamic of the three spheres involved – subject, relation / action, object –, of apparent opposites involved, and of the two truths themselves [U2T / U2T-3S / U2T-opp / U2T-2T].
-
Bodhisattvas will accomplish the perfection of wisdom,
because all dharmas – including the three spheres, apparent opposites, and even the two truths: dependent origination and emptiness – are inexhaustible; because they are like a Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently originated relatively functional appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional; and vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T]; thus without any real origination, duration, change, cessation, or complete absence of those; thus like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'; thus not 'this', not 'non-this', not both together, and there is no fifth – for whatever 'this' is; thus indescribable / immeasurable / incalculable / infinite / inconceivable.
-
-
-
From chapter 60: "Ānanda, the perfection of wisdom is immeasurable because it is inexhaustible."
"Ānanda, I have taught that this deep perfection of wisdom is the inexhaustible treasure house of the good Dharma of the past, future, and present lord buddhas. Therefore, Ānanda, you should believe and know that whoever will take up, bear in mind, read aloud, and master this deep perfection of wisdom will have taken up the awakening of the past, future, and present lord buddhas."
-
From chapter 51: All dharmas are inexhaustible, incalculable, infinite, immeasurable, indescribable, inconceivable, unborn / not coming, non-existent, unchanging, unceasing / not going – in the non-dual sense of those terms: not 'this', not 'non-this', not both together, not neither, for whatever 'this' is – because all dharmas are appearing but still empty of inherent existence, empty but still dependently co-arisen & relatively functional.
-
51.42 Subhūti said, "Lord, the Tathāgata has explained, 'All phenomena are empty,' and Lord, that which is empty is also inexhaustible; it is also incalculable, it is also infinite, and it is also immeasurable. In emptiness you cannot get at a number, you also cannot get at a size, and you cannot get at a measure either. Since that is the case, Lord, you cannot get at a meaning or a word that makes these phenomena different."
-
51.43 "Exactly so, Subhūti, exactly so!" said the Lord. "You cannot get at a meaning or a word that makes these phenomena different. Subhūti, it is inexpressible. The Tathāgata expresses it as inexhaustible, or incalculable, or infinite, or immeasurable, or empty, or signless, or wishless, or not occasioning anything, or nonproduction, or free from greed, or a cessation, or nirvāṇa; and those from inexhaustible, up to nirvāṇa are an exposition in harmony with what causes a tathāgata's teaching.")
.
.
==============
.
.
(i.e. Résumé 62: Practicing without practicing one perfection is practicing all six perfections.)

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.

—————————————————————

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

(i.e. Résumé: )

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.

—————————————————————

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. Résumé: Chapter 64: Suchness / Union of the Two Truths
The inconceivable 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 – Acting / practicing / teaching in accord with the Union of the Two Truths,

(i.e. Résumé: Acting / practicing / teaching without acting / practicing / teaching, without apprehending anything, without any attachment / fixation / absolutes, more and more in accord with the Union of the Two Truths, more and more in accord with the true nature & dynamic of Reality as it is here & now / Suchness.
-
If all dharmas are empty of inherent existence, like dreams, how can we differentiate them, use them, teach them, and expect results from them?
-
Answer: Even if all dharmas are empty of inherent existence [T2] <==> there are still valid useful conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth does not contradict the other; one aspect / truth implies / proves / enables the other (<==>) [U2T]. So there is a possibility to act in accord with the Union of the Two Truths – dependent origination / causality and emptiness of inherent existence – free from all extremes & middle. Ex. Acting / teaching / giving gifts without apprehending anything, without any attachment / fixation / absolutes. Not apprehending any dharma – ex. the three spheres, apparent opposites, the two truths – dependent origination / causality / karma and emptiness –, or some inconceivable ultimate reality beyond everything else.
-
The four ways of gathering a retinue by giving gifts (material and dharma – ordinary & extraordinary –), kind words, beneficial actions, and consistency between words and deeds.)

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 – The inconceivable unique true nature & dynamic of all dharmas: the Union of the Two Truths, Union of the three spheres, Union of opposites.

(i.e. Résumé: All dharmas have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is here & now: the Union of the Two Truths [U2T] free from all extremes & middle; beyond existence & non-existence, causality & acausality, difference & identity, manyness & oneness, purity & impurity, permanence & impermanence, continuity & discontinuity, emptiness & non-emptiness … Thus all activities / practices / teaching should be done while being fully aware of this; acting without acting, without apprehending anything, without any attachment / fixation / absolutes, without falling into any extreme or middle.
-
The dharma-constituent: the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is of all dharma, the dharmadhatu / dharmata / suchness / genuine-emptiness / buddha-nature / Union of the Two Truths [U2T] / Ground / Basis / Source.
-
All dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks: "There, but not there!"
Appearing in dependence & relatively functional [T1] <==> but empty of inherent existence [T2];
empty of inherent existence [T2] <==> but still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].
All dharmas are not really arising / caused / existent / efficient / ceasing, not completely non-arising / non-caused / non-existent / non-efficient / non-ceasing, not both together, not neither; not 'this', not 'non-this', not both together, not neither, and there is no fifth, for whatever 'this' is.
Meaning their true nature & dynamic as it is here & now is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferation, beyond all defining limitations, beyond all conditioning / karma.
So there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
Emptiness does not deny conventional concepts / truths / practices / methods / goals / causality / appearances / tools / adapted skillful means; on the contrary one truth supports the other.
Even if everything is empty of inherent existence, there is a way to use all dharmas without any attachment / fixations / absolutes if one uses them while being fully aware of their true nature & dynamic: the Union of the Two Truths [U2T] about them.
-
… it is because of that, that bodhisattva great beings practicing the perfection of wisdom with skillful means pursue the bodhisattva's way of life for the sake of beings … without any attachment / fixation / absolutes.)

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 – Not complicating things by grasping at any extreme or middle

(i.e. Résumé: Bodhisattvas practicing the perfection of wisdom with skillful means establish the limit of beings at the very limit of reality without complicating the very limit of reality by grasping at any opposite extreme(s) or middle. Ex. Grasping at one of the two truths (ex. emptiness), or at both together / dualism, or at a neither / oneness.
-
From Chapter 74: "Lord, if bodhisattva great beings practicing the perfection of wisdom are aware in that way of those dharmas that are different from each other, well then, Lord, does that not complicate the dharma-constituent?"
-
The dharma-constituent: the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is of all dharma, the dharmadhatu / dharmata / suchness / genuine-emptiness / buddha-nature / Union of the Two Truths [U2T] / Ground / Basis / Source.
-
All dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks: "There, but not there!"
Appearing in dependence & relatively functional [T1] <==> but empty of inherent existence [T2];
empty of inherent existence [T2] <==> but still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].
All dharmas are not really arising / caused / existent / efficient / ceasing, not completely non-arising / non-caused / non-existent / non-efficient / non-ceasing, not both together, not neither; not 'this', not 'non-this', not both together, not neither, and there is no fifth, for whatever 'this' is.
Meaning their true nature & dynamic as it is here & now is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferation, beyond all defining limitations, beyond all conditioning / karma.
So there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
Emptiness does not deny conventional concepts / truths / practices / methods / goals / causality / appearances / tools / adapted skillful means; on the contrary one truth supports the other.
Even if everything is empty of inherent existence, there is a way to use all dharmas without any attachment / fixations / absolutes if one uses them while being fully aware of their true nature & dynamic: the Union of the Two Truths [U2T] about them.
-
===============================
-
Bodhisattvas practicing the perfection of wisdom with skillful means establish the limit of beings at the very limit of reality without complicating the very limit of reality. (i.e. Realising the true nature & dynamic of all dharmas / Ground / Basis / Source, without apprehending anything, without any attachments / fixation / absolute, without falling for any extreme or middle; ex. without grasping at the first truth / dependent origination [T1], or at the second truth / emptiness [T2], or at both truths together as if they were different / separate / in-opposition [2T], or at neither of the Two Truths as if they were identical, or an indescribable ultimate reality / oneness [1T].)
-
"Bodhisattvas practice without complicating the emptiness of a basic nature
so that form… [T1] is not one thing and the emptiness of a basic nature [T2] another [2T]."
-
"Therefore, having stood in the perfection that is the emptiness of a basic nature,
bodhisattva great beings do not complicate form… with 'it is empty,' or 'it is not empty';
they do not complicate feeling, perception, volitional factors, or consciousness with 'it is empty,' or 'it is not empty';
and similarly, connect this with each, up to they do not complicate awakening with 'it is empty,' or 'it is not empty.'
Because the emptiness of form… does not make it complicated with 'this is form…,' and 'this is emptiness'.
The emptiness of a basic nature does not complicate form…,
and form… does not complicate emptiness.
Because the 'this is form…,' and 'this is emptiness,'
that might make that sort of complication have no intrinsic existence."
-
Awakening is not about accepting one truth (ex. emptiness) while rejecting the other (ex. dependently arisen appearances), not about vice versa, not about accepting both truths together opposing one to the other, not about rejecting both truths for a transcendental ultimate reality / oneness.)

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 [of the Union of the Two Truths]. 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.e. Résumé: How do bodhisattvas bring beings to maturity?
-
By helping them; by teaching them the inconceivable Union of the Two Truths about all dharmas; and teaching them how to act / practice the six paramitas…. more and more in accord with the Union of the Two Truths, without apprehending anything, without any attachment / fixation / absolutes, without falling for any extreme or middle, without accepting or rejecting or changing anything in absolute terms, just conventionally / relatively.
-
Because:
All dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks: "There, but not there!"
Appearing in dependence & relatively functional [T1] <==> but empty of inherent existence [T2];
empty of inherent existence [T2] <==> but still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].
All dharmas are not really arising / caused / existent / efficient / ceasing, not completely non-arising / non-caused / non-existent / non-efficient / non-ceasing, not both together, not neither; not 'this', not 'non-this', not both together, not neither, and there is no fifth, for whatever 'this' is.
Meaning their true nature & dynamic as it is here & now is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferation, beyond all defining limitations, beyond all conditioning / karma.
So there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
Emptiness does not deny conventional concepts / truths / practices / methods / goals / causality / appearances / tools / adapted skillful means; on the contrary one truth supports the other.
Even if everything is empty of inherent existence, there is a way to use all dharmas without any attachment / fixations / absolutes if one uses them while being fully aware of their true nature & dynamic: the Union of the Two Truths [U2T] about them.)

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 – Purifying the world by realising the true nature & dynamic of all dharmas

(i.e. Résumé: Purifying a Buddhafield by realising the true nature & dynamic of all dharmas – the Union of the Two Truths –; and by acting more and more in accord with it.
-
All dharma are the Dharma; bodhisattvas train in all dharmas; that is training without training to understand and then directly perceive / realise / experience the inconceivable Union of the Two Truths about all dharmas – about all appearances / tools / adapted skillful means, the three spheres, apparent opposites, even the two truths themselves, even the Ground – while using them as possible tools / adapted skillful means to help / teach without teaching others to understand and then directly perceive / realise / experience this inconceivable liberating Truth: the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is of all dharmas, the Ground / Basis / Source / Dharmadhatu / Dharmata / Genuine-emptiness / Buddha-nature / Union of the Two Truths.
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Purifying a Buddhafield is creating the proper conditions to make this possible for self & others.
Something is completely purified by simply realising its true nature & dynamic as it is here & now: the Union of the Two Truths, the Union of the three spheres, the Union of apparent opposites, the Union of the Two Truths about the Two Truths …)

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 – Awakening is the completion / purification / perfection of all wholesome dharmas with wisdom & skillful means.

(i.e. Résumé: The completion of all wholesome dharmas is unsurpassed, perfect, complete awakening. Meaning, even if all empty of inherent existence, wholesome dharmas / tools / practices / adapted skillful means are still useful. Ex. clairvoyance.
-
View: All dharmas [T1] are empty of all dharmas [T2] [U2T].
Action: Bodhisattvas can use any of those dharmas but without apprehending anything, without settling down on anything, without any attachment / fixation / absolutes, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms.
Result: The completion / purification / perfection of all dharmas with wisdom & skillful means is unsurpassed, perfect, complete awakening,
so there is no wholesome dharma at all that bodhisattva great beings do not have to complete / purify / perfect.
Therefore, bodhisattva great beings should train in the completion / purification / perfection of all wholesome dharmas.
.
All dharmas are completed / purified / perfected simply by understanding and then spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their inconceivable unique timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] — the Ground / Basis / Source / Buddha-nature / Genuine-emptiness free from all extremes & middle.
-
So the path and the result / enlightenment / awakening is not about accepting this while rejecting that as if things (physical, conceptual, mental) were inherently existing with inherently existing properties / characteristics / qualities / relations / actions – positive, negative or neutral –.
-
The path consists of using more and more subtle virtuous adapted skillful means combined with more and more wisdom / emptiness; one supporting the other; thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now: the inconceivable Union of the Two Truths [U2T].
Ex. Perfecting / practicing without practicing generosity while being more and more aware of the true nature & dynamic of the three spheres of giving – subject / giver, relation / action / giving, objects / gift / recipient –. Aware that those three spheres are empty of inherent existence <==> because inseparable, co-defined, co-relative, interdependent, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual, merely labeled / imputed by the mind. And vice versa.
-
A bodhisattva does not reject samsara / appearances / thoughts / concepts / movement for nirvana / non-perception / non-thought / non-conceptualisation / stillness. He still chose to be reborn in the six realms of samsara, but he is not affected by the illusory conditioned appearances / actions; he is not suffering because of uncontrolled production of conditioning / karma. From him it is nirvana here & now because he is fully aware of the inconceivable true nature & dynamic of the karmic cycle: Union of the Two Truths: Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind <==> thus empty of inherent existence [T2]. And vice versa: one truth implies / proves / enables the other (<==>) [U2T].)

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 – Not grasping-at / getting-attached-to any ultimate / absolute reality either.

(i.e. Résumé: Not grasping at any ultimate / absolute reality either – ex. at Suchness / Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Union of the Two Truths.
-
'Things as they really are' / the Ground / Basis / Source / Suchness / Buddha-nature / Genuine emptiness free from all extremes & middle: All appearing dharmas [T1] are empty of their own marks [T2] [U2T]. All dharmas – ex. the three spheres of any relation / action, the apparent opposites of any duality / triad / quad / etc, even the two truths themselves, even the Union of the Two Truths or Ground / Basis / Source – are empty of inherent existence [T2] <==> because 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 [U3S]. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T]. These dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' These dharmas are not really existent, not completely non-existent, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.
So, Bodhisattvas can use those dharmas but without apprehending anything, without settling down on anything, without any attachment / fixation / absolutes, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms. That is called 'using without using' those dharmas.
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Middle Way Buddhism Blog

Tuesday, June 21, 2022

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

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

SUMMARY OF THE CHAPTERS

Chapter 42 – Revealing without revealing the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing suchness of all dharmas, the true nature & dynamic as it is of Reality as it is here & now – including all Tathāgatas, awakening and this Perfection of Wisdom.

Chapter 43 – All dharmas are deep, inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled.

Chapter 44 – Made Up

Chapter 45 – A Boat – Assisted by the perfection of wisdom and skillful means.

Chapter 46 – Teaching the Intrinsic Nature of All Dharmas

Chapter 47 – Thinking carefully about this deep perfection of wisdom

Chapter 48 – Reality as it is is deep, hard to behold, hard to understand.

Chapters 49, 50 – Irreversible Bodhisattvas have entered Reality as it is without apprehending anything, or rejecting everything.

Chapter 51 – Using tools / adapted skillful means without apprehending anything.

Chapter 52 – Dreams, karma, completion and purification of buddhafields

Chapter 53 – The Prophecy about Gaṅgadevī

Chapter 54 – Understanding Reality as it is without actualizing it until awakening

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

Chapter 56 – Respecting / supporting our brothers in arms; all training for the same thing.

Chapter 57 – Training without training in the highest state.

Chapter 58 – Not with nor without activities of the body speech & mind: ex. fabrication, perception, cognition, feeling, thought construction, conceptualisation, differentiation, possession, accumulation.

Chapter 59 – Practicing / acting / thinking without any attachment / fixation / absolutes.

Chapter 60 – Entrusting this perfection of Wisdom [U2T] to Ānanda.

Chapters 61, 62 – Insight into dependent origination and accomplishment through the space-like inexhaustible accomplishment; Leaping Above Absorption

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

Chapter 73 – Acting / practicing / teaching in accord with the Union of the Two Truths,

Chapter 74 – The inconceivable unique true nature & dynamic of all dharmas: the Union of the Two Truths, Union of the three spheres, Union of opposites.

Chapter 75 – Not complicating things by grasping at any extreme or middle

Chapter 76 – The Armor for Bringing Beings to Maturity

Chapter 77 – Purifying the world by realising the true nature & dynamic of all dharmas

Chapter 78 – Awakening is the completion / purification / perfection of all wholesome dharmas with wisdom & skillful means.

Chapter 79 – Not grasping-at / getting-attached-to any ultimate / absolute reality either.