Tuesday, June 14, 2022

Prajnaparamita-18K - Chapter 03 - How to train in the perfection of wisdom? - 303

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 303
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 03 - How to train in the perfection of wisdom? –

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

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

[Note: The two truths are:
T1: conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma (in cycle), not completely non-existence;
T2: emptiness of inherent existence, not real existence;
U2T: those two truths, like any other pair of apparent opposites, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in 'Union' <==> thus empty of inherent existence.
They are tools to help us to get to the 'inconceivable' by refuting what 'Reality as it is' is not:
all extreme views like: existence / dharma / causality / functionality, non-existence / non-dharma / non-causality / non-functionality, both together, neither; difference / manyness / diversity / duality, identity / oneness / sameness / non-duality, both together, neither; permanence / continuity / eternity, impermanence / discontinuity / annihilation, both together, neither; individuality, collectivity, universality, a combination of those, none of those; subjectivity, relation / action / process, objectivity, a combination of those, none of those; the 1st truth alone / dependent origination [T1], the 2nd truth alone / mere-emptiness [T2], both two truths together as if different and in opposition [2T], neither of the two truths as if identical and one [1T,]; 'this', 'non-this', both together, neither – for whatever 'this' is.
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The three spheres: ex.
i. The subject / actor / goer / perceiver / knower / acquirer / owner,
ii. The relation / action / going / perceiving / knowing / acquiring / having
iii. The object / result / destination / perceived / known / acquired / possessions / karma / 5 aggregates / body & speech & mind.
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Generalisations:
Whenever it is possible the comments of each section are expressed into a more global context. So they always cover more than just what is said in the various translations. The goal is to make the Big Picture more evident.
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Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.)


[Back to Résumés of chapters 1-41]

03. DESIGNATION – How to train / practice / engage in the perfection of wisdom? How to complete / perfect / purify all dharmas with the perfection of wisdom? How to act in general?

(i.e. Résumé: How to train in the perfection of wisdom?
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How should Bodhisattvas train in the perfection of wisdom?
How should they train in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time)?
How should they train in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle?
And how should they act more and more in accord with it? —
Because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.
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Training / practicing / engaging [T1] without training / practicing / engaging [T2] [U2T] in the six perfections, without any attachment / fixation / absolutes, using adapted skillful means, while gradually realising inconceivable the true nature & dynamic of all dharmas involved [U2T / U3S / Uopp / U2T-2T / U3T].
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Completing / perfecting / purifying [T1] without completing / perfecting / purifying all dharmas [T2] [U2T], without any attachment / fixation / absolutes – free from all extremes & middle – extremes related to dualities like existence vs. non-existence, difference vs. identity, perception vs. non-perception, engagement vs. non-engagement, acting vs. non-acting, emptiness vs. non-emptiness, the two truths.
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Acting [T1] without acting [T2] [U2T]: in accord with valid conventional truths / methods / goals [T1], but never in absolute terms [T2] [U2T].
Performing all activities of the body, speech and mind more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T].
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Bodhisattvas should practice [T1] without perceiving anything as inherently existent / caused / functional [T2] [U2T] (refuting naïve realism), or as completely non-existent / non-caused / non-functional (refuting nihilism / nothingness / mere-emptiness about entities), and having inherently existing marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities, or not having any in absolute terms (refuting nihilism / nothingness / mere-emptiness about signs / marks).
They exist conventionally / relatively / inter-subjectively, but not in absolute terms, not objectively, not independently of the subject / mind.
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Ex. Perceiving / knowing [T1] without perceiving / knowing [T2] [U2T], without any attachment / fixation / absolutes (refuting naïve realism)…
Because there are no inherently existing dharmas – ex. three spheres, or apparent opposites, or two truths – to inherently perceive; just conventionally / relatively / inter-subjectively.
All dharmas – ex. subjects / bodhisattvas, relation / action / practice / perfection of wisdom, object; or cause / teachings / practices, causality / production, effect / awakening – are not inherently existent, not completely non-existent, not both existent and non-existent together, not neither existent nor non-existent, and there is no fifth.
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Realising the Union of the Two Truths about all dharmas [U2T]: All dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent / co-dependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa, one aspect / truth implies the other (<==>) [U2T]. These two aspects / truths – dependent origination and emptiness of inherent existence – are not really separate and in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended / in harmony <==> thus themselves both empty of inherent existence [U2T-2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
Note: Something could be co-dependent with its parts and wholes (when applicable), with its causes & conditions and effects (when applicable), with its conceptual opposite(s) (always), and especially co-dependent with the subject / mind merely labeling / imputing it in dependence of its conditioning / karma (always).
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All dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there': not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable our flawed dualistic conceptual conditioned ordinary mind(s).
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Since everything is empty of inherent existence [T2] <==> because interdependent [T1] [U2T],
then there are no real three stages of becoming / times [U3T] (refuting naïve realism): i. dependent origination or production / beginning / birth / coming / before / past, ii. duration / middle / life / abiding or changing / during / present, iii. cessation / ending / death / going / after / future,
and no complete absence of them either (refuting nihilism / nothingness / mere-emptiness about the three stages / times).
They exist conventionally / relatively / inter-subjectively [T1], but not in absolute terms [T2] [U2T], not objectively, not independently of the subject / mind.
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“Because where there is no intrinsic nature there is
no [inherently existing] production, stopping, decrease, increase, defilement, or purification."
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Nothing really exists and changes / increases / decreases / being defiled or purified, being 'this' or 'non-this' – in absolute terms [T2],
just conventionally / relatively / inter-subjectively [T1] [U2T].
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These dharmas cannot be seen [in absolute terms]
These dharmas cannot be settle down on as real [in absolute terms] <==> because they cannot be seen as real phenomena (inherently existing, objectively, independently of the mind) <==> because they are all empty of inherent existence [T2] <==> because they are co-dependent / interdependent [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S]. One aspect / truth implies / proves / enable the other (<==>)  [U2T].
These dharmas cannot be apprehended [in absolute terms] – as existing objectively, separately / independently of the subject / mind merely labeling / imputing them in dependence of its conditioning / karma.
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The wisdom of the Bodhisattvas greatly surpass the wisdom of śrāvakas and pratyekabuddhas, because it is less absolutist / dualistic;
because they act / practice [T1] without acting / practicing [T2] [U2T] (ex. the six perfections),
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
more and more in accord with the Middle Way: not accepting / affirming / seeking / adding / improving / doing anything in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively;
thus more and more in accord with the transcendent perfection of wisdom [U2T];
more and more in accord with the inconceivable true nature & dynamic of Reality as it is;
more and more in accord with the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
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Bodhisattvas' offerings are always pure – because they are always offering the Buddha-dharma without any attachment, fixation, absolutes.
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How to be engaged with the perfection of wisdom?
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When Bodhisattvas are engaged with Genuine-emptiness free from all extremes & middle about any/all dharma, in other words engaged with the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] free from all extremes & middle about any/all dharma,
then they are engaged [T1] without being engaged [T2] [U2T] with the perfection of wisdom about any/all dharmas,
without any attachment / fixation / absolutes – because all dharmas are empty of inherent existence [T2] <==> because interdependent [T1], merely labeled / imputed by the mind (mere names / mere designations), like illusions / reflections / mirages / dreams / magical tricks: 'There, but not there.' [U2T].
So Bodhisattvas do not see the perfection of wisdom as either engaged or not-engaged with any/all dharmas – meaning they are not obsessed by it, slaves to it.
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Engaging [T1] without engaging [T2] [U2T]: Bodhisattvas engage without engaging with any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities , or names / labels <==> because these are all empty of inherent existence [T2] <==> because these are all dependently co-arisen / interdependent [T1] [U2T], merely labeled / imputed by the mind (mere names / mere designations) [U3S]<==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].
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Engaging [T1] without engaging [T2] [U2T]: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities / names / labels – like their emptiness, signlessness, wishlessness, or their three stages of becoming / three times –.
Bodhisattvas engage [T1] without engaging [T2] [U2T] with their marks, their emptiness / signlessness / wishlessnesss, or their three stages of becoming / three times of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities / names / labels like their emptiness / signlessness / wishlessnesss, or their three stages of becoming / three times <==> because these are all empty of inherent existence [T2] <==> because these are all dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind(mere names / mere designations) [U3S] <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].
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About unwholesome actions of the body, speech and mind. That undertaking of a physical, verbal, or mental action, in absolute terms, is a basic immorality of a bodhisattva great being; but it is OK if done with awareness of the true nature & dynamic of the three spheres involved. Because a bodhisattva great being's practice of the perfection of wisdom [U2T] does not apprehend an inherently existing body, does not apprehend an inherently existing voice / speech, and does not apprehend an inherently existing thinking mind – just conventionally / relatively / inter-subjectively.
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A Bodhisattva completes / perfects / purifies his five aggregates – his body, speech and mind; subject, actions, objects –
by understanding and then directly realising their true nature & dynamic as it is here & now [U2T];
so he is not going to produce unwholesome actions based on the three poisons.
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What is the bodhisattva path?
Using virtuous adapted skillful means, like practicing without practicing the six perfection, without any attachment / fixation / absolutes.
Combining virtuous methods with more and more wisdom.
Not apprehending any dharma in absolute terms, [T2] just conventionally / relatively / inter-subjectively [T1] [U2T].
Meaning, the path consists of acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, acting more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle. Never falsely projecting any dharma.
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The knowledge of a knower of all aspects:
A knower of all aspects is continuously fully aware of the true nature & dynamic of all dharmas while perceiving / using without perceiving / using them, without any attachment / fixation / absolutes; continuously aware of the Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]. It is that non-dualistic non-conceptual direct knowledge that purifies all dharmas, that transmutes samsara into nirvana here & now.
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The five eyes: Bodhisattvas practicing without practicing the perfection of wisdom will acquire without acquiring the five eyes: the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye. Therefore, a bodhisattva great beings who want to cleanse and want to acquire without acquiring the five eyes should make endeavors in the six perfections. Because, the perfection of wisdom [U2T] produces all the perfections and those five eyes, because bodhisattva great beings training in the five eyes will fully awaken to unsurpassed, perfect, complete awakening. The Buddha eye is to directly perceive the inconceivable true nature & dynamic of all dharmas [U2T] while using them as adapted skillful means; thus acting in perfect accord with it.
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The six clairvoyances:
Knowing [T1] without knowing [T2] [U2T]:
Bodhisattvas accomplish without accomplishing knowledge of the six clairvoyances that realizes: the performance of miraculous power (1), divine hearing (2), the thought activity of all beings (3), previous states of existence (4), the divine eye (5), the extinction of outflows (6) … without any attachment / fixation / absolutes. And those purified clairvoyances [purified with direct wisdom of U2T] cause them to gain the knowledge of all aspects (i.e. omniscience).
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In conclusion, Bodhisattvas, standing [T1] without standing [T2] [U2T] in the six perfections – without any attachment / fixation / absolutes –, gradually cleanse the path to the knowledge of all aspects (omniscience) thanks to their understanding and direct realisation of the inconceivable true nature & dynamic of Reality as it is here & now, the inconceivable Union of the Two Truths [U2T] free from all extremes & middle. Mere-dependent-origination or mere-emptiness would not be sufficient.)

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[How to practice the perfection of wisdom?]

[Question: How to practice?]
Then venerable Śāriputra inquired of the Lord,
"Lord, how then should bodhisattva great beings practice the perfection of wisdom?"

[Answer: Bodhisattvas should practice without perceiving anything as inherently existent / caused / functional (naïve realism), or as completely non-existent / non-caused / non-functional (nihilism), and having inherently existing marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities, or not. That is perceiving without perceiving, without any attachment / fixation / absolutes…
Because there are no inherently existing dharmas – ex. three spheres, or apparent opposites, or two truths – to inherently perceive; just conventionally / relatively / inter-subjectively.
All dharmas – ex. subjects / bodhisattvas, relation / action / practice / perfection of wisdom, object; or cause / teachings / practices, causality / production, effect / awakening – are not inherently existent, not completely non-existent, not both existent and non-existent together, not neither existent nor non-existent.]

Venerable Śāriputra having thus inquired, the Lord said to him,

"Śāriputra, here bodhisattva great beings practicing the perfection of wisdom
do not, even while they are bodhisattvas, [inherently] see [T2]
a bodhisattva [or any dharma] [just conventionally / relatively / inter-subjectively] [T1] [U2T].

They do not [inherently] see [T2]
even the word bodhisattva [or any name / label] [just conventionally / relatively / inter-subjectively] [T1] [U2T].
(i.e. Refutation of the four extremes views about 'the bodhisattva' & 'the name bodhisattva':
The bodhisattva is not existent, not non-existent, not both together, not neither, and there is no fifth.;
appearing but empty, empty but still conventionally dependently appearing and relatively functional.)
(i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

  • They do not [inherently] see [T2] awakening either [T1] [U2T],
    (i.e. Refutation of the four extremes views about 'awakening':
    Awakening is not existent, not non-existent, not both together, not neither, and there is no fifth;
    appearing but empty, empty but still conventionally dependently appearing and relatively functional.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

  • they do not [inherently] see [T2] the perfection of wisdom [T1] [U2T].
    (i.e. Refutation of the four extremes views about the perfection of wisdom [U2T]:
    The perfection of wisdom is not existent, not non-existent, not both together, not neither, and there is no fifth.;
    appearing but empty, empty but still conventionally dependently appearing and relatively functional.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

  • They do not [inherently] see [T2] that 'they practice' [T1] [U2T],
    (i.e. Refutation of the four extremes views about the action / practice:
    The action / practice is not existent, not non-existent, not both together, not neither, and there is no fifth.;
    appearing but empty, empty but still conventionally dependently appearing and relatively functional.)
    (i.e. I. Refutation of the extremes of 'the existence of the practice' / 'practice' – naïve realism / objectivism.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.) and

  • they do not [inherently] see [T2] that 'they do not practice' [T1] [U2T].
    (i.e. II. Refutation of the extremes of 'the non-existence of the practice' / 'non-practice' – nihilism / subjectivism / mere-emptiness.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

  • They also do not [inherently] see [T2] that 'while practicing they practice and while not practicing do not practice' [T1] [U2T],
    (i.e. III. Refutation of the extremes of 'both existence and non-existence together of the practice' / 'both practice & non-practice together' – dualism.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.) and

  • they also do not [inherently] see [T2] that 'they do not practice, and do not not practice as well' [T1] [U2T].
    (i.e. IV. Refutation of the extremes of 'neither existence not non-existence of the practice' / 'neither practice nor non-practice' – monism / oneness.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.) 42

  • They do not [inherently] see [T2] form.
    Similarly, they do not [inherently] see [T2] feeling, perception, volitional factors, or consciousness either (i.e. the five aggregates) [T1] [U2T].
    (i.e. Refutation of the four extremes views about the five aggregates:
    The five aggregates are not existent, not non-existent, not both together, not neither, and there is no fifth.;
    appearing but empty, empty but still conventionally dependently appearing and relatively functional.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

And why?

Because, Śāriputra, the name bodhisattva [or any name / label] [T1] is empty of the intrinsic nature of a name [T2] [U2T].
The name bodhisattva is not empty because of emptiness.

A bodhisattva [or any dharma] [T1] is also empty of the intrinsic nature of a bodhisattva [T2] [U2T],
but a bodhisattva is not empty because of emptiness.
(i.e. Union of the Two Truths about 'the bodhisattva' & 'the name bodhisattva'.)

  • Awakening [T1], too, is empty of the intrinsic nature of awakening [T2] [U2T],
    but awakening is not empty because of emptiness.
    (i.e. Union of the Two Truths about awakening. Appearing but empty, empty but still appearing.)

  • The perfection of wisdom [T1], too, is empty of the intrinsic nature of the perfection of wisdom [T2] [U2T],
    but the perfection of wisdom [U2T] is not empty because of emptiness.
    (i.e. Union of the Two Truths about the perfection of wisdom. Appearing but empty, empty but still appearing.)

  • Form [T1], too, is empty of the intrinsic nature of form [T2] [U2T],
    but form is not empty because of emptiness.
    (i.e. Union of the Two Truths about form. Appearing but empty, empty but still appearing.)

  • And feeling . . . perception . . . volitional factors . . . and consciousness [T1]
    is 43 also empty of the intrinsic nature of consciousness [T2] [U2T],
    but consciousness is not empty because of emptiness.
    (i.e. Union of the Two Truths about the five aggregates. Appearing but empty, empty but still appearing.)
    (i.e. Note 43: "This is a truncation of the longer list, taking out "is empty of the intrinsic nature of form, but is not empty because of emptiness" for each of the intervening aggregates.")

And why?

  • Because the emptiness of the name bodhisattva is not the name bodhisattva,
    and there is no [inherently existing] name bodhisattva apart from emptiness,
    because the name bodhisattva itself is emptiness
    and emptiness is the name bodhisattva as well.
    (i.e. Union of the Two Truths about the two truths: These two aspects / truths – appearance and emptiness – about the name bodhisattva are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. We call this inter-relation the inconceivable 'Union of the Two Truths'. These two aspects / truths are themselves both empty of inherent existence <==> because co-dependent, merely labeled / imputed by the mind (mere names / mere designations). This is the Union of the Two Truths about the two truths themselves [U2T-2T].)

  • The emptiness of the bodhisattva is not the bodhisattva
    and there is no [inherently existing] bodhisattva apart from emptiness,
    because the bodhisattva is emptiness
    and emptiness is the bodhisattva as well.
    (i.e. Union of the Two Truths about the two truths: These two aspects / truths – appearance and emptiness about the bodhisattva are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. We call this inter-relation the inconceivable 'Union of the Two Truths'. These two aspects / truths are themselves both empty of inherent existence <==> because co-dependent, merely labeled / imputed by the mind (mere names / mere designations). This is the Union of the Two Truths about the two truths themselves [U2T-2T].)

  • The emptiness of the perfection of wisdom is not the perfection of wisdom
    and there is no [inherently existing] perfection of wisdom apart from emptiness,
    because the perfection of wisdom itself is emptiness
    and emptiness is the perfection of wisdom as well.
    (i.e. Union of the Two Truths about the two truths: These two aspects / truths – appearance and emptiness – about the perfection of wisdom are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. We call this inter-relation the inconceivable 'Union of the Two Truths'. These two aspects / truths are themselves both empty of inherent existence <==> because co-dependent, merely labeled / imputed by the mind (mere names / mere designations). This is the Union of the Two Truths about the two truths themselves [U2T-2T].)

  • The emptiness of form is not form
    and there is no [inherently existing] form apart from emptiness,
    because form itself is emptiness
    and emptiness is form as well.
    (i.e. Union of the Two Truths about the two truths: These two aspects / truths – appearance and emptiness – about form are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. We call this inter-relation the inconceivable 'Union of the Two Truths'. These two aspects / truths are themselves both empty of inherent existence <==> because co-dependent, merely labeled / imputed by the mind (mere names / mere designations). This is the Union of the Two Truths about the two truths themselves [U2T-2T].)

  • And the emptiness of feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness,
    and there is no [inherently existing] consciousness apart from emptiness
    because consciousness itself is emptiness
    and emptiness is consciousness as well.
    (i.e. Union of the Two Truths about the two truths: These two aspects / truths – appearance and emptiness – about the five aggregates are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. We call this inter-relation the inconceivable 'Union of the Two Truths'. These two aspects / truths are themselves both empty of inherent existence <==> because co-dependent, merely labeled / imputed by the mind (mere names / mere designations). This is the Union of the Two Truths about the two truths themselves [U2T-2T].)

And why?

  • Because this‍ — namely, bodhisattva‍ — is just a name [T1]
    [thus empty of inherent existence [T2]] [U2T-2T];
    (i.e. Because all dharmas – physical / body, conceptual / speech, mental / mind; the three spheres: subject / beings, relation / action / process, objects / phenomena; cause, causality / production, effect; apparent opposites; and even the two truths themselves (dependently co-arisen appearances and emptiness of inherent existence) –, are co-dependent / interdependent, merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S].)

  • because these‍ — namely, the name bodhisattva, awakening, the perfection of wisdom, form, feeling, perception, volitional factors, and consciousness‍are just names;
    (i.e. Because all dharmas – physical / body, conceptual / speech, mental / mind; the three spheres: subject / beings, relation / action / process, objects / phenomena; cause, causality / production, effect; apparent opposites; and even the two truths themselves (dependently co-arisen appearances and emptiness of inherent existence) –, are co-dependent / interdependent, merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S].)

  • and because this‍ — namely, emptiness‍ — is just a name [T1]
    [thus empty of inherent existence [T2]] [U2T-2T].
    (i.e. Because all dharmas – physical / body, conceptual / speech, mental / mind; the three spheres: subject / beings, relation / action / process, objects / phenomena; cause, causality / production, effect; apparent opposites; and even the two truths themselves (dependently co-arisen appearances and emptiness of inherent existence) –, are co-dependent / interdependent, merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S].)

Why?

Because where there is no intrinsic nature there is
no [inherently existing] production, stopping, 44 decrease, increase, defilement, or purification.
-
(i.e. Since everything is empty of inherent existence <==> because interdependent, then there are no real three stages of becoming: dependent origination or production / beginning / birth / coming, duration / middle / life / abiding or changing, cessation / ending / death / going, and no complete absence of them either. They exist conventionally / relatively / inter-subjectively, but not in absolute terms. Nothing really exists and changes / increasing / decreasing / defiled / purified in absolute terms, just conventionally / relatively / inter-subjectively. )

And why?

  • Because [the five aggregates:] form is like an illusion, feeling is like an illusion, perception is like an illusion,
    volitional factors are like an illusion, and consciousness is like an illusion.
    (i.e. All dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T]: Not existent, not non-existent, not both together, not neither, and there is no fifth. Meaning indescriptible / inconceivable. Appearing but empty, empty of inherent existence <==> but still conventionally dependently co-arisen & relatively functional <==> merely labeled / imputed by the mind (mere names / mere designations).)

  • And an illusion is just a name that does not reside somewhere, does not reside in a particular place,
    so the sight of an illusion is mistaken and does not exist and is devoid of an intrinsic nature.

  • Bodhisattva great beings practicing the perfection of wisdom [U2T] like that

    • do not [inherently] see [T2] production [origination] [T1] [U2T],

    • do not [inherently] see [T2] stopping [cessation] [T1] [U2T],

    • do not [inherently] see [T2] standing [duration] [T1] [U2T],

    • do not [inherently] see [T2] decrease [change] [T1] [U2T],
      do not [inherently] see [T2] increase [change] [T1] [U2T],

    • do not [inherently] see [T2] defilement [change] [T1] [U2T], and

    • do not [inherently] see [T2] purification in any dharma at all [T1] [U2T].
      (i.e. Union of the Two Truths about the three stages of becoming. Appearing but empty, empty but still appearing.)
      (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

  • They do not [inherently] see [T2] 'awakening,' [T1] [U2T] and
    (i.e. Union of the Two Truths about awakening. Appearing but empty, empty but still appearing.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

  • they do not [inherently] see [T2] a 'bodhisattva' anywhere [T1] [U2T].
    (i.e. Union of the Two Truths about the bodhisattva. Appearing but empty, empty but still appearing.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

And why?

  • Because names are made up.

  • In the case of each of these different dharmas they are imagined, 45 unreal, names plucked out of thin air working subsequently as conventional labels, and just as they are subsequently conventionally labeled, so too are they settled down on as real.

  • Bodhisattva great beings practicing the perfection of wisdom [U2T]
    do not [inherently] see  [T2] any of those names as inherently existing [T1] [U2T],

  • and because they do not [inherently] see [T2] them [T1] [U2T],
    they do not settle down on them as real.
    (i.e. These dharmas cannot be settle down on as real <==> because they cannot be seen as real phenomena (inherently existing) <==> because they are all empty of inherent existence [T2] <==> because they are co-dependent / interdependent [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S].)

"Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T] think,

'This bodhisattva is just a name [T1]
[thus empty of inherent existence [T2]] [U2T-2T].

This awakening is just a name.

This awakened one is just a name.

This perfection of wisdom is just a name.

This practicing the perfection of wisdom is just a name.'

They think,

'This form is just a name,
and these‍ — feeling, perception, volitional factors, and consciousness‍are just names.'
(i.e. These dharmas are merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S].)


"For example, Śāriputra, 'self' is said again and again but a self cannot be apprehended [in absolute terms];
a being, a soul, and a person cannot be apprehended [in absolute terms] either.
(i.e. These dharmas cannot be apprehended – as existing objectively, separately / independently of the subject / mind merely labeling / imputing them in dependence of its conditioning / karma.)

Thus they work conventionally as what has been designated by a name [T1] [U3S], 46
yet they cannot be apprehended at all [in absolute terms] [T2] [U2T],
because of the emptiness of not apprehending.

Similarly, bodhisattva great beings practicing the perfection of wisdom [U2T]
also do not [inherently] see [T2] a bodhisattva [T1] [U2T],
(i.e. Union of the Two Truths about the bodhisattva. Appearing but empty, empty but still appearing.)
(i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

they do not [inherently] see [T2], up to consciousness [T1] [U2T], and
(i.e. Union of the Two Truths about consciousness. Appearing but empty, empty but still appearing.)
(i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

they do not [inherently] see [T2] even the names through which they work as conventional labels [T1] [U2T].
(i.e. Union of the Two Truths about the names. Appearing but empty, empty but still appearing.)
(i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)


[Comparing: The wisdom of the Bodhisattvas greatly surpass the wisdom of śrāvakas and pratyekabuddhas, because their views, practices and goals are more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. Because they act without acting, without any attachment / fixation / absolutes.]

3.4b
So, Śāriputra, setting aside the wisdom of a tathāgata,
bodhisattva great beings thus practicing the perfection of wisdom [U2T]
surpass the wisdom of all śrāvakas and pratyekabuddhas
because of the emptiness of not apprehending [in absolute terms].

-
And why?

Because they do not [inherently] see [T2] what would make them settle down on them as real [T1] [U2T].
-
(i.e. Union of the Two Truths about all dharmas. Appearing but empty, empty but still appearing.)
(i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)
(i.e. These dharmas cannot be seen <==> because they are all empty of inherent existence [T2] <==> because they are co-dependent / interdependent [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S].
(i.e. These dharmas cannot be settle down on as real <==> because they cannot be seen as real phenomena (inherently existing) <==> because they are all empty of inherent existence [T2] <==> because they are co-dependent / interdependent [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma (mere names / mere designations) [U3S].
These dharmas cannot be apprehended – as existing objectively, separately / independently of the subject / mind merely labeling / imputing them in dependence of its conditioning / karma.)

-
So bodhisattva great beings practicing thus, Śāriputra, are practicing the perfection of wisdom [U2T].

"To illustrate, Śāriputra, if this Jambudvīpa were filled with monks similar in worth to Śāriputra and Maudgalyāyana‍ — like a thicket of naḍa reeds, or a thicket of bamboo, or a thicket of sugarcane, or a thicket of rushes, or a thicket of rice, or a thicket of sesame‍ —
their wisdom would not approach the wisdom of a bodhisattva great being practicing the perfection of wisdom [U2T] even by a hundredth part, or by a thousandth part, or by a hundred thousandth part; it would not stand up to any number, or fraction, or counting, or example, or comparison. 47
-
And why?
Because, Śāriputra, that wisdom of a bodhisattva great being has been established with the complete nirvāṇa of all beings as the aim.


"Furthermore, Śāriputra, even the wisdom cultivated 48 for a single day by a bodhisattva great being practicing the perfection of wisdom [U2T] surpasses the wisdom of śrāvakas and pratyekabuddhas.

-
Śāriputra, let alone this Jambudvīpa filled with monks similar in worth to Śāriputra and Maudgalyāyana, even if the great billionfold world system were filled with monks similar in worth to Śāriputra and Maudgalyāyana
their wisdom would not approach the wisdom cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom [U2T] even by a hundredth part, up to it would not stand up to any comparison with it.
-
Śāriputra, let alone the great billionfold world system filled with monks similar in worth to Śāriputra and Maudgalyāyana, Śāriputra, even if as many world systems as there are sand particles in the Gaṅgā River to the east were filled with monks similar in worth to Śāriputra and Maudgalyāyana, and similarly, even if as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above were filled with monks similar in worth to Śāriputra and Maudgalyāyana,
their wisdom would not approach the wisdom cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom [U2T] even by a hundredth part, up to it would not stand up to any comparison with it."

[Question]

Then venerable Śāriputra said to the Lord,

"Lord, the wisdom of śrāvaka stream enterers, once-returners, non-returners, worthy ones, pratyekabuddhas, and tathāgatas, worthy ones, perfectly complete buddhas, all those wisdoms are not broken apart, they are a detachment, are not produced, and are empty of an intrinsic nature; and, Lord, you do not find variation or distinction in something that has not been broken apart, that is a detachment, not produced, and empty of an intrinsic nature.
So how, Lord, could the wisdom cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom [U2T] surpass the wisdom of all śrāvakas and pratyekabuddhas?"


[Answer]

Venerable Śāriputra having spoken thus, the Lord asked him,

"What do you think, Śāriputra,

is the wisdom of all śrāvakas and pratyekabuddhas concerned with a purpose 49

of the sort that concerns the wisdom cultivated for a single day by a bodhisattva great being

practicing the perfection of wisdom [U2T] furnished with the best of all aspects,

practicing the knowledge of all aspects, 50

working for the welfare of all beings with the thought,

'I must, having fully awakened to all dharmas in all forms,

lead all beings to complete nirvāṇa'?" 51


(Note: The three types of omniscience, as described in this text, are
i. the all-knowledge of śrāvakas and pratyekabuddhas;
ii. the knowledge of path aspects of bodhisattva great beings; and
iii. the knowledge of all aspects which pertain to the tathāgatas.


These are explained in detail in Chapter 6.

"Lord, the Tathāgata has also said all-knowledge,
the Tathāgata has also said 'knowledge of path aspects' in the sutra, and
the Tathāgata has also said knowledge of all aspects.
What distinction and what differentiation, Lord, is there between these three types of omniscience?"


"Subhūti, all-knowledge belongs to śrāvakas and pratyekabuddhas;

the knowledge of path aspects, Subhūti, to bodhisattva great beings; and

the knowledge of all aspects, Subhūti, to the tathāgatas, worthy ones, perfectly complete buddhas."


"Lord, why does the knowledge of all aspects belong to tathāgatas,

why the knowledge of path aspects to bodhisattva great beings, and

why all-knowledge to śrāvakas and pratyekabuddhas?"

"Subhūti," replied the Lord, "it is because śrāvakas and pratyekabuddhas know all those inner and outer dharmas, as many as there are, but not all paths and all aspects.


"Subhūti, you have asked, 'Lord, why does the knowledge of path aspects belong to bodhisattva great beings?'

Subhūti, bodhisattva great beings have to produce all paths, have to understand all paths, and they have to fully complete all paths‍—the śrāvaka paths, pratyekabuddha paths, and bodhisattva paths. On those paths they do the path work to be done but do not actualize the very limit of reality."-
"Subhūti, that one aspect on account of which the 'knowledge of all aspects' spoken of again and again is called 'knowledge of all aspects' is thus the calm aspect. Subhūti, also those aspects, tokens, and signs on account of which phenomena are described as 'empty'‍—those aspects, tokens, and signs are understood by the Tathāgata as well. Therefore, it is called the 'knowledge of all aspects.' ")



"No, Lord," Śāriputra replied.


The Lord then asked,

"What do you think, Śāriputra, do all śrāvakas and pratyekabuddhas think,

'We must, having fully awakened to unsurpassed, perfect, complete awakening,

lead all beings to complete nirvāṇa in the element of nirvāṇa without any aggregates left behind'?"


"No, Lord," Śāriputra replied.


The Lord said,

"You should understand from just this explanation, Śāriputra, that

all the wisdom of śrāvakas and pratyekabuddhas does not approach

the wisdom cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom [U2T]

even by a hundredth part, up to it does not stand up to any comparison with it,

hence it surpasses the wisdom of śrāvakas and pratyekabuddhas.


"What do you think, Śāriputra,

do all these śrāvakas and pratyekabuddhas think,

'We must, having practiced the six perfections,

having brought beings to maturity,

having purified a buddha-field,

having completed the ten tathāgata powers,

having completed the four fearlessnesses, the four detailed and thorough knowledges,

and the eighteen distinct attributes of a buddha, and

having fully awakened to unsurpassed, perfect, complete awakening,

lead infinite, countless beings beyond measure to complete nirvāṇa'?"


"No, Lord," Śāriputra replied.


"Śāriputra," said the Lord,

"a bodhisattva great being thinks,

'I must, having practiced the six perfections,

having brought beings to maturity,

having purified a buddha-field, having fulfilled the ten tathāgata powers,

having fulfilled the four fearlessnesses, the four detailed and thorough knowledges,

and the eighteen distinct attributes of a buddha, and

having fully awakened to the unsurpassed, perfect, complete awakening,

lead infinite, countless beings beyond measure to complete nirvāṇa.' "

"To illustrate, Śāriputra, just as a firefly-type creature does not think,

'I should light up Jambudvīpa with my light,

I should pervade Jambudvīpa with my light,'

so too, Śāriputra, no śrāvaka or pratyekabuddha thinks,

'I must, having practiced the six perfections,

having brought beings to maturity,

having purified a buddha-field,

having completed the ten tathāgata powers,

having completed the four fearlessnesses, the four detailed

and thorough knowledges, and the eighteen distinct attributes of a buddha,

and having fully awakened to the unsurpassed, perfect, complete awakening,

lead infinite, countless beings beyond measure to complete nirvāṇa.'

"Again to illustrate, Śāriputra, just as the circle of the sun, when it rises, lights up all Jambudvīpa with its light and pervades all Jambudvīpa with its light,

so too, Śāriputra, a bodhisattva great being,

having practiced the six perfections,

having brought beings to maturity,

having purified a buddha-field,

having completed the ten tathāgata powers,

having completed the four fearlessnesses, the four detailed and thorough knowledges,

and the eighteen distinct attributes of a buddha, and

having fully awakened to the unsurpassed, perfect, complete awakening,

leads infinite, countless beings beyond measure to complete nirvāṇa."

—————————————————————

[Comparing: Bodhisattvas pass beyond the śrāvaka or pratyekabuddha level, and reach without reaching the irreversible bodhisattva level.]

The Lord having spoken thus, venerable Śāriputra then asked him,
"How, Lord, do bodhisattva great beings, having passed beyond the śrāvaka or pratyekabuddha level,
reach the irreversible bodhisattva level and practice 52 the bodhisattva path?"
(i.e. From Wikipedia: The eighth level is called the "Immovable" because bodhisattvas overcome all afflictions regarding signs and their minds are always completely absorbed in the dharma. At this level, a bodhisattva has achieved nirvana. …
Because they are fully acquainted with signlessness, their minds are not moved by ideas of signs.
Eighth Bhumi bodhisattvas are said to be "irreversible", because there is no longer any possibility that they might waver on the path or backslide. They are destined for full buddhahood, and there are no longer any inclinations to seek a personal nirvana. They cultivate the "perfection of aspiration", which means that they undertake to fulfill various vows, due to which they accumulate the causes of further virtues. Although they resolve to work for the benefit of others and they pervade the universe with feelings of friendliness toward all sentient beings, these bodhisattvas have transcended any tendency to misunderstand anatta.
Their understanding of emptiness is so complete that it overturns innate delusions, and reality appears in a completely new light. They enter into meditation on emptiness with little effort. Bodhisattvas on this level are compared to people who have awakened from dreams, and all their perceptions are influenced by this new awareness. They attain the meditative state called "forbearance regarding non-arisen phenomena", due to which they no longer think in terms of inherent causes or inherent causelessness. They also develop the ability to manifest in various forms in order to instruct others. Compassion and skillful means are automatic and spontaneous. There is no need to plan or contemplate how best to benefit others, since bodhisattvas on the eighth level automatically react correctly to every situation.)


Venerable Śāriputra having asked this, the Lord said to him,

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

—————————————————————

[Comparing: Bodhisattvas are constantly and always worthy of the offerings of all śrāvakas and pratyekabuddhas. Because, Śāriputra, it is thanks to bodhisattva great beings that all wholesome dharmas appear in the world …]

The Lord having spoken thus, venerable Śāriputra asked him further, "Standing on which level,
Lord, do bodhisattva great beings become worthy of the offerings of all śrāvakas and pratyekabuddhas?"


Venerable Śāriputra having asked this, the Lord said to him,
"Śāriputra, in the interval from their first production of the thought up to the site of awakening,
bodhisattva great beings practicing the six perfections
are constantly and always worthy of the offerings of all śrāvakas and pratyekabuddhas.

And why?

  • Because, Śāriputra, it is thanks to bodhisattva great beings that all wholesome dharmas appear in the world, that is, that the ten wholesome actions, the morality with five branches, the morality with eight branches, and the four concentrations, four immeasurables, four formless absorptions, four noble truths, four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path appear in the world;

  • and that the six perfections, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, up to great love, great compassion, and the eighteen distinct attributes of a buddha appear in the world.

  • And it is because those wholesome dharmas appear in the world

    • that there are 53 great sāla tree – like royal families in the world, great sāla tree – like brahmin families in the world, and great sāla tree–like business families in the world;

    • that there are the Cāturmahā­rājika gods and gods of the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, Asaṃjñisattva, 54 Śuddhāvāsa‍ — Sudṛśa, Sudarśana, Avṛha, Atapa, and Akaniṣṭha‍ — and the Ākāśānantyāyatana, Vijñānānantyāyatana, Ākiṃcityāyatana, and Naiva­saṃjñā­nāsaṃjñāyatana;

    • that stream enterers appear in the world,

    • and that once-returners, non-returners, worthy ones, pratyekabuddhas,
      bodhisattva great beings, and tathāgatas, worthy ones,
      perfectly complete buddhas appear in the world."

—————————————————————

[Bodhisattvas ' offerings are always pure – because he is always offering the Buddha-dharma, as adapted skillful means more and more in accord with the inconceivable true nature 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].]

"Lord, do bodhisattva great beings purify the offering, or do they not do so?" asked Śāriputra.


"Śāriputra," replied the Lord, "bodhisattva great beings metaphorically 55 purify the offering.
And why?

Because, Śāriputra, a bodhisattva great being's offering is absolutely pure.

Thus, Śāriputra, a bodhisattva great being is a giver, but a giver of what? A giver of wholesome dharmas. A giver of which wholesome dharmas? A giver of these: the ten wholesome actions, the five-point training, the eight-branched confession and restoration, up to the eighteen distinct attributes of a buddha."



[How to engage with the perfection of wisdom?
When Bodhisattvas are engaged with Genuine-emptiness free from all extremes & middle about any / all dharma, in other words when they are engaged with the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] free from all extremes & middle about any / all dharma, then they are engaged without being engaged with the perfection of wisdom [U2T] about any/all dharmas, without any attachment / fixation / absolutes – because all dharmas are empty of inherent existence <==> because interdependent, merely labeled / imputed by the mind (mere names / mere designations), like illusions / reflections / mirages / dreams / magical tricks: 'There, but not there.' [U2T]. So Bodhisattvas do not see the perfection of wisdom as engaged or not-engaged with any/all dharmas.]

"Lord, how are bodhisattva great beings who engage with the perfection of wisdom 'engaged'?" 56 asked Śāriputra.


"Śāriputra," replied the Lord, "here

  • bodhisattva great beings engaged with the emptiness [U2T] of form are 'engaged.'

  • Similarly, engaged with the emptiness [U2T] of feelings,
    [engage with] the emptiness [U2T] of perceptions,
    [engage with] the emptiness [U2T] of volitional factors, and
    [engage with] the emptiness [U2T] of consciousness, they are engaged.

  • Furthermore, Śāriputra, here bodhisattva great beings engaged with the emptiness [U2T] of the eyes are engaged.

  • Similarly, engaged with the emptiness [U2T] of the ears, nose, tongue, body, and thinking mind they are engaged.

  • When they are engaged with the emptiness [U2T] of a form, a sound, a smell, a taste, a feeling, and a dharma they are engaged.

  • When they are engaged with the emptiness [U2T] of the eye consciousness constituent they are engaged.

  • Similarly, engaged with the emptiness [U2T] of the ear consciousness constituent, nose consciousness constituent, tongue consciousness constituent, body consciousness constituent, and thinking-mind consciousness constituent they are engaged.

  • When they are engaged with the emptiness [U2T] of suffering they are engaged.

  • When they are engaged with the emptiness [U2T] of origination, cessation, and the path they are engaged.

  • When they are engaged with the emptiness [U2T] of ignorance they are engaged.

  • When they are engaged with the emptiness [U2T] of volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death, they are engaged.

  • When they are engaged with the emptiness [U2T] of all dharmas they are engaged.

  • When they are engaged with the emptiness [U2T] of all compounded and uncompounded phenomena they are engaged.

  • Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]
    who are engaged with the emptiness [U2T] of a basic nature are engaged.

  • Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]
    who are engaged with these seven emptinesses are engaged.

[The perfection of wisdom is not engaged, not non-engaged, not both together, not neither – with any / all dharmas.]

"Furthermore, Śāriputra, when those bodhisattvas are practicing the perfection of wisdom [U2T] with these seven emptinesses
you cannot say, first of all, that they 'are engaged' or 'are not engaged.'
(i.e. Engaging without engaging: Bodhisattvas are engaged without being engaged with the perfection of wisdom [U2T], without any attachment / fixation / absolutes.)

And why? [No inherently existing marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities.]

  • Because they do not [inherently] see [inherently existing] form as qualified by production or qualified by stopping.

  • They do not [inherently] see [inherently existing] feelings, perceptions, volitional factors, or consciousness as qualified by production or qualified by stopping.

  • They do not [inherently] see [inherently existing] form as qualified by defilement or qualified by purification.

  • They do not [inherently] see [inherently existing] feelings, perceptions, volitional factors, or consciousness as qualified by defilement or qualified by purification.

  • Furthermore, Śāriputra, bodhisattva great beings do not [inherently] see 'a confluence of form with feeling,'
    or similarly, 'a confluence of feeling with perception,
    perception with volitional factors,
    or volitional factors with consciousness.'

  • They do not [inherently] see 'a confluence of consciousness with volitional factors.'
    (i.e. Union of the Two Truths about all marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities. Appearing but empty, empty but still appearing.)
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)

And why?

  • Because no dharma is in a confluence with any other dharma,
    because they [T1] are empty of a basic nature [T2] [U2T].
    (i.e. Union of the Two Truths about all dharmas. Appearing but empty, empty but still appearing.)

And why?

  • Because that emptiness [U2T] of form is not form, (i.e. Not the same.)
    and because that emptiness [U2T] of feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness. (i.e. Not the same.)

And why?

  • Because, Śāriputra,
    that emptiness [U2T] of form is not seeable, 57
    the emptiness [U2T] of feeling does not experience,
    the emptiness [U2T] of perception does not perceive,
    the emptiness [U2T] of volitional factors does not occasion anything, and
    the emptiness [U2T] of consciousness does not make conscious.

And why?

  • Because, Śāriputra, form is not one thing and emptiness another; (i.e. Not different.)
    emptiness is not one thing and form another.

  • Form is itself emptiness, (i.e. Not different, not the same, not both together, not neither)
    and emptiness is form.

  • Similarly, feeling is not one thing and emptiness another; (i.e. Not different.)
    emptiness is not one thing and feeling another.

  • Perception is not one thing and emptiness another; (i.e. Not different.)
    emptiness is not one thing and perception another.

  • Volitional factors are not one thing and emptiness another; (i.e. Not different.)
    emptiness is not one thing and volitional factors another.

  • And consciousness is not one thing and emptiness another; (i.e. Not different.)
    emptiness is not one thing and consciousness another.

  • Consciousness is itself emptiness, (i.e. Not different, not the same, not both together, not neither)
    and emptiness is consciousness.

  • (i.e. Union of the Two Truths about the two truths: These two aspects / truths – appearance and emptiness – about the five aggregates are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. We call this inter-relation the inconceivable 'Union of the Two Truths'. These two aspects / truths are themselves both empty of inherent existence <==> because co-dependent, merely labeled / imputed by the mind (mere names / mere designations). This is the Union of the Two Truths about the two truths themselves [U2T-2T].)

And why?

Because, Śāriputra, that [Genuine-]emptiness [U2T]
is not produced and does not stop,
is not defiled and is not purified,
does not decrease and does not increase,
and is not past, is not future, and is not present.
(i.e. Union of the Ground and its manifestations: This is the inconceivable, unique, all-pervasive, timeless, unborn, unconditioned, unchanging, unceasing, pure Ground / Basis / Source / Dharmata / Dharmadhatu / Genuine-emptiness / Buddha-nature / Suchness / true nature & dynamic of Reality as it is here & now / 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. This Ground is inseparable from its spontaneous natural pristine manifestations [UGM]. All of its manifestations have its qualities. So, in that sense, everything is primordially timeless, equal, pure, perfect, divine, complete, enlightened, the inseparable three pure kayas, the true Buddha.)

[Union of the Two Truths about all dharmas: appearing but empty, empty but still appearing:]

"In such as that

  1. there is no [inherently existing] form, [Five aggregates]

  2. there is no [inherently existing] feeling,

  3. there is no [inherently existing] perception,

  4. there are no [inherently existing] volitional factors, and

  5. there is no [inherently existing] consciousness.
    -

  1. There is no [inherently existing] earth element, water element, fire element, or wind element. [Six irreducible element]

  1. There is no [inherently existing] space element.

  2. There is no [inherently existing] consciousness element.
    (i.e. Union of the Two Truths about the five aggregates. Appearing but empty, empty but still appearing.)


  1. "There is no [inherently existing] eye sense field; [Twelve sense fields]

  2. there is no [inherently existing] form sense field.

  3. There is no [inherently existing] ear sense field;

  4. there is no [inherently existing] sound sense field.

  5. There is no [inherently existing] nose sense field;

  6. there is no [inherently existing] smell sense field.

  7. There is no [inherently existing] tongue sense field;

  8. there is no [inherently existing] taste sense field.

  9. There is no [inherently existing] body sense field;

  10. there is no [inherently existing] touch sense field.

  11. There is no [inherently existing] thinking-mind sense field;

  12. there is no [inherently existing] dharma sense field.
    (i.e. Union of the Two Truths about the twelve sense fields. Appearing but empty, empty but still appearing.)


  1. "There is no [inherently existing] eye constituent, [Eighteen elements]

  2. there is no [inherently existing] form constituent,

  3. there is no [inherently existing] eye consciousness constituent.

  4. There is no [inherently existing] ear constituent,

  5. there is no [inherently existing] sound constituent,

  6. there is no [inherently existing] ear consciousness constituent.

  7. There is no [inherently existing] nose constituent,

  8. there is no [inherently existing] smell constituent,

  9. there is no [inherently existing] nose consciousness constituent.

  10. There is no [inherently existing] tongue constituent,

  11. there is no [inherently existing] taste constituent,

  12. there is no [inherently existing] tongue consciousness constituent.

  13. There is no [inherently existing] body constituent,

  14. there is no [inherently existing] touch constituent,

  15. there is no [inherently existing] body consciousness constituent.

  16. There is no [inherently existing] thinking-mind constituent,

  17. there is no [inherently existing] dharma constituent,

  18. there is no [inherently existing] thinking-mind consciousness constituent.
    (i.e. Union of the Two Truths about the eighteen elements. Appearing but empty, empty but still appearing.)


  1. "There is no [inherently existing] ignorance; [Twelve links of dependent origination; both ways]
    there is no [inherently existing] cessation of ignorance.

  2. There are no [inherently existing] volitional factors;
    there is no [inherently existing] cessation of volitional factors.

  3. There is no [inherently existing] consciousness;
    there is no [inherently existing] cessation of consciousness.

  4. There is no [inherently existing] name and form;
    there is no [inherently existing] cessation of name and form.

  5. There are no [inherently existing] six sense fields;
    there is no [inherently existing] cessation of the six sense fields.

  6. There is no [inherently existing] contact;
    there is no [inherently existing] cessation of contact.

  7. There is no [inherently existing] feeling;
    there is no [inherently existing] cessation of feeling.

  8. There is no [inherently existing] craving;
    there is no [inherently existing] cessation of craving.

  9. There is no [inherently existing] appropriation;
    there is no [inherently existing] cessation of appropriation.

  10. There is no [inherently existing] existence [becoming];
    there is no [inherently existing] cessation of existence.

  11. There is no [inherently existing] birth;
    there is no [inherently existing] cessation of birth.

  12. There is no [inherently existing] old age and death;
    there is no [inherently existing] cessation of old age and death.
    (i.e. Union of the Two Truths about twelve links of dependent origination – arising & ceasing –. Appearing but empty, empty but still appearing.)


  1. "There is no [inherently existing] suffering. [Four Noble Truths]

  2. There is no [inherently existing] origination.

  3. There is no [inherently existing] cessation.

  4. There is no [inherently existing] path.


  • There is no [inherently existing] attainment.

  • There is no [inherently existing] clear realization.


  1. There is no [inherently existing] stream enterer; [Four stages of awakening]
    there is no [inherently existing] result of stream enterer.

  2. There is no [inherently existing] once-returner;
    there is no [inherently existing] result of once-returner.

  3. There is no [inherently existing] non-returner;
    there is no [inherently existing] result of non-returner.

  4. There is no [inherently existing] worthy one;
    there is no [inherently existing] result of worthy one [arhants].


  1. There is no [inherently existing] pratyekabuddha;  [Three vehicles]
    there is no [inherently existing] pratyekabuddha's awakening.

  2. There is no [inherently existing] buddha;
    there is no [inherently existing] awakening. [B3]
    (i.e. Union of the Two Truths about the four Noble Truths, the four stages of awakening, the three vehicles, etc. Appearing but empty, empty but still appearing.)

[The perfection of wisdom is not engaged, not non-engaged, not both together, not neither – with any / all dharmas.]

"Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T] like that
are 'engaged,' but

  • they do not [inherently] see the practice of the perfection of wisdom [U2T] as either 'engaged' or 'not engaged' with form.

  • They do not [inherently] see it as either engaged or not engaged with feeling, perception, volitional factors, or consciousness.

  • They do not [inherently] see it as either engaged or not engaged with the eyes.

  • They do not [inherently] see it as either engaged or not engaged with the ears, nose, tongue, body, or thinking mind.

  • They do not [inherently] see it as either engaged or not engaged with form.

  • They do not [inherently] see it as either engaged or not engaged with sound, smell, taste, feeling, or dharmas.


  • "They do not [inherently] see it as either engaged or not engaged with the eye constituent.

  • They do not [inherently] see it as either engaged or not engaged with the form constituent.

  • They do not [inherently] see it as either engaged or not engaged with the eye consciousness constituent . . . up to . . .

  • They do not [inherently] see it as either engaged or not engaged with the thinking-mind constituent, the dharma constituent, or the thinking-mind consciousness constituent.


  • "They do not [inherently] see it as either engaged or not engaged with the applications of mindfulness.

  • Similarly, they do not [inherently] see it as either engaged or not engaged with the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, or the path.

  • They do not [inherently] see it as either engaged or not engaged with the four truths.

  • They do not [inherently] see it as either engaged or not engaged with the ten tathāgata powers, the four detailed and thorough knowledges, the four fearlessnesses, the five clairvoyances, or the eighteen distinct attributes of a buddha,

  • up to they do not [inherently] see it as either engaged or not engaged with the knowledge of a knower of all aspects furnished with the best of all aspects.

  • (i.e. Engaging without engaging: Bodhisattvas engage without engaging with any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)


"Śāriputra, in this way you should know bodhisattva great beings who have engaged in the perfection of wisdom [U2T] like that have 'engaged.'


—————————————————————

"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]

  • neither cause emptiness to engage with emptiness, nor disengage from it, and the same holds true for the yogic practice of emptiness as well. 58

  • They neither cause signlessness to engage with nor disengage from signlessness, and the same holds true for the yogic practice of signlessness as well.

  • They neither cause wishlessness to engage with nor disengage from wishlessness, and the same holds true for the yogic practice of wishlessness as well.

  • (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like their emptiness, signlessness, wishlessness –. Bodhisattvas engage without engaging with the emptiness / signlessness / wishlessness of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like their emptiness / signlessness / wishlessness <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

And why?

  • Because emptiness is neither a yogic practice nor not a yogic practice.

  • Similarly, signlessness and wishlessness are neither yogic practices nor not yogic practices.


"Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].

"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]

  • enter into 59 the emptiness [U2T] of the marks particular to dharmas,

  • and when they so enter they do not engage with nor disengage from form.

  • Neither do they engage with nor disengage from feeling, perception, volitional factors, or consciousness.

  • (i.e. Engaging without engaging: Practicing without practicing the emptiness of all dharmas (ex. the five aggregates) and of their marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities, without any attachment / fixation / absolutes, without any acceptation or rejection in absolute terms, just conventionally / relatively / inter-subjectively.)

  • "They do not join 60 form with the prior limit,
    because they do not even [inherently] see the prior limit.

  • They do not join form with the later limit,
    because they do not even [inherently] see the later limit.

  • They do not join form with the present
    because they do not even [inherently] see the present.

  • Similarly, they do not join feeling . . . perception . . . volitional factors . . . or consciousness with the prior limit, because they do not even [inherently] see the prior limit itself.

  • They do not join consciousness with the later limit,
    because they do not even [inherently] see the later limit itself.

  • They do not join consciousness with the present
    because they do not even [inherently] see the present itself.

  • (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like their three stages of becoming or three times – their origination / before / past, duration / during / present, cessation / after / future –. Bodhisattvas engage without engaging with the three stages of becoming or three times of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like their three stages of becoming or three times <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T],

  • because of the sameness [U2T] of the three periods of time,

  • do not join the prior limit with the later limit and do not join the later limit with the prior limit.

  • They do not join the present with the prior limit or the later limit,

  • and they do not join the prior limit or the later limit with the present.

  • (i.e. Union of the three stages of becoming or three times [U3T / Uopp-3T]: Like the apparent opposites of any duality / triad / quad / etc., the three stages of becoming or three times, are not really separate / independent / in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, no-dual in harmony [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind (mere names / designations) [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].

"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T] engage in such a way that

  • they do not join the knowledge of all aspects with the past.
    How, without even [inherently] seeing the past itself, could they join it with the past?

  • They do not join the knowledge of all aspects with the future.
    How, without even [inherently] seeing the future itself, could they join it with the future?

  • They do not join the knowledge of all aspects with the present.
    How, without even [inherently] seeing the present itself, could they join it with the present?

  • (i.e. Knowing without knowing: The true nature & dynamic of the stages of becoming or three times [U2T] is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s): beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. It is not mere dependent origination / causality / appearances [T1-only / naïve realism], not mere-emptiness / nothingness [T2-only / nihilism], not both truths together as if different and in opposition [2T / dualism], not neither of the two truths as if identical and one [1T / monism]. It is named the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]; but that is just a finger pointing at the moon, not the moon itself.)

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].


"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]

  • do not join form with the knowledge of all aspects
    because they do not even [inherently] see form.

  • Similarly, they do not join feeling . . . perception . . . volitional factors . . . or consciousness with the knowledge of all aspects either
    because they do not even [inherently] see consciousness itself.

  • Similarly, they do not join the eyes with the knowledge of all aspects either
    because they do not even [inherently] see the eyes themselves.

  • They do not join the ears . . . nose . . . tongue . . . body . . . or thinking mind with the knowledge of all aspects either
    because they do not even [inherently] see the thinking mind itself.

  • Similarly, they do not join a form with the knowledge of all aspects either
    because they do not even [inherently] see a form itself.

  • They do not join a sound . . . a smell . . . a taste . . . a feeling . . . or a dharma with the knowledge of all aspects either
    because they do not even [inherently] see a dharma itself.

  • (i.e. Knowing without knowing: The true nature & dynamic of the five aggregates [U2T] is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s): beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. It is not mere dependent origination / causality / appearances [T1-only / naïve realism], not mere-emptiness / nothingness [T2-only / nihilism], not both truths together as if different and in opposition [2T / dualism], not neither of the two truths as if identical and one [1T / monism]. It is named the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]; but that is just a finger pointing at the moon, not the moon itself.)

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].


"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]

  • do not join the perfection of giving with the knowledge of all aspects
    because they do not even [inherently] see the perfection of giving itself.

  • Similarly, they do not join the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . or the perfection of wisdom [U2T] with the knowledge of all aspects either
    because they do not even [inherently] see the perfection of wisdom [U2T] itself.

  • They do not join the applications of mindfulness with the knowledge of all aspects
    because they do not even [inherently] see the applications of mindfulness themselves.

  • Similarly, they do not join the right efforts . . . the legs of miraculous power . . . the five faculties . . . the five powers . . . the seven limbs of awakening . . . the eightfold noble path . . . the ten tathāgata powers . . . the four fearlessnesses . . . the four detailed and thorough knowledges . . . the five clairvoyances . . . or the eighteen distinct attributes of a buddha with the knowledge of all aspects either
    because they do not even [inherently] see the eighteen distinct attributes of a buddha themselves.

  • (i.e. Knowing without knowing: The true nature & dynamic of all dharmas (physical / body, conceptual / speech, mental / mind; subject, relation / action / process, object; cause, causality, effect; name & form; pure or impure) [U2T] is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s): beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. It is not mere dependent origination / causality / appearances [T1-only / naïve realism], not mere-emptiness / nothingness [T2-only / nihilism], not both truths together as if different and in opposition [2T / dualism], not neither of the two truths as if identical and one [1T / monism]. It is named the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]; but that is just a finger pointing at the moon, not the moon itself.)

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].


"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]

  • do not join a buddha with the knowledge of all aspects, and
    they do not join the knowledge of all aspects with a buddha,
    because they do not even [inherently] see a buddha.

  • They do not join awakening with the knowledge of all aspects, and
    they do not join the knowledge of all aspects with awakening,
    because they do not even [inherently] see awakening.

  • (i.e. Knowing without knowing: The true nature & dynamic of all dharmas (even the three Jewels and awakening) [U2T] is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s): beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. It is not mere dependent origination / causality / appearances [T1-only / naïve realism], not mere-emptiness / nothingness [T2-only / nihilism], not both truths together as if different and in opposition [2T / dualism], not neither of the two truths as if identical and one [1T / monism]. It is named the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]; but that is just a finger pointing at the moon, not the moon itself.)

And why?

  • Because a buddha is the knowledge of all aspects,
    and the knowledge of all aspects is the buddha as well. (i.e. Not one, not two.)

  • And because awakening itself is the knowledge of all aspects,
    and the knowledge of all aspects is itself awakening as well. (i.e. Not one, not two.)

  • (i.e. Union of Buddhahood / Awakening and the knowledge of all aspect (omniscience) [Uopp]: Like the apparent opposites of any duality / triad / quad / etc., the buddha / awakening and the knowledge of all aspects, are not really separate / independent / in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, no-dual in harmony [T1] <==> thus empty of inherent existence [T2] <==> merely labeled / imputed by the mind (mere names / designations) [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].

"Furthermore, Śāriputra, while bodhisattva great beings are practicing the perfection of wisdom [U2T],

  • form is not joined with 'originating.' Form is not joined with 'perishing.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'originating.'
    Consciousness is not joined with 'perishing.'
    (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like their three stages of becoming or three times – their origination / before / past, duration / during / present, cessation / after / future –. Bodhisattvas engage without engaging with the three stages of becoming or three times of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like their three stages of becoming or three times <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

  • Form is not joined with 'permanent.'
    Form is not joined with 'impermanent.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'permanent.'
    Consciousness is not joined with 'impermanent.'
    Form is not joined with 'happiness.'
    Form is not joined with 'suffering.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'happiness.'
    Consciousness is not joined with 'suffering.'
    Form is not joined with 'self.'
    Form is not joined with 'no self.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'self.'
    Consciousness is not joined with 'no self.'
    (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like the three marks of existence – impermanence, suffering, no-self – or their opposites –. Bodhisattvas engage without engaging with the the three marks of existence or their opposites of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like the three marks of existence or their opposites <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

  • Form is not joined with 'calm.'
    Form is not joined with 'not calm.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'calm.'
    Consciousness is not joined with 'not calm.'
    (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like being calm or not-calm –. Bodhisattvas engage without engaging with the calmness or non-calmness or weakness of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like being calm or not-calm <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

  • Form is not joined with 'empty.'
    Form is not joined with 'not empty.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'empty.'
    Consciousness is not joined with 'not empty.'
    Form is not joined with 'having a sign.'
    Form is not joined with 'being signless.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'having a sign.'
    Consciousness is not joined with 'being signless.'
    Form is not joined with 'having a wish.'
    Form is not joined with 'being wishless.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'having a wish.'
    Consciousness is not joined with 'being wishless.'
    (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like the three doors of liberation: their emptiness, signlessness, wishlessness, or their opposite –. Bodhisattvas engage without engaging with the emptiness / signlessness / wishlessness, or their opposite of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like their emptiness / signlessness / wishlessness, or their opposite <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

  • Form is not joined with 'being produced' or 'stopping.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'being produced' or 'stopping.'
    Form is not joined with 'the past,' form is not joined with 'the future,' and form is not joined with 'the present.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'the past,' consciousness is not joined with 'the future,' and consciousness is not joined with 'the present.'
    (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like their three stages of becoming or three times – their origination / before / past, duration / during / present, cessation / after / future –. Bodhisattvas engage without engaging with the three stages of becoming or three times of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like their three stages of becoming or three times <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

  • Form is not joined with 'strong' or 'weak.'
    Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'strong' or 'weak.'
    (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like being strong or weak –. Bodhisattvas engage without engaging with the strength or weakness of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like being strong or weak <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

  • Form is not joined with 'is' or 'is not.'

  • Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not joined with 'is' or 'is not.'
    (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like existence and non-existence –. Bodhisattvas engage without engaging with the existence and non-existence of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like their existence and non-existence <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

"Śāriputra, if bodhisattva great beings

  • do not assert [in absolute terms] 'those who practice thus are practicing the perfection of wisdom [U2T]';

  • if they do not assert [in absolute terms] 'they are not practicing';

  • if they do not assert [in absolute terms] 'they are practicing when they practice and not practicing when they do not practice'; and

  • if they do not assert [in absolute terms] 'they are not practicing and not not practicing,'

they are 'engaged' in the perfection of wisdom [U2T].


"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]

  • do not practice the perfection of wisdom [U2T] for the sake of the perfection of giving.

  • They do not practice the perfection of wisdom [U2T] for the sake of the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom [U2T].

  • They do not practice the perfection of wisdom [U2T] for the sake of the irreversible level.

  • They do not practice the perfection of wisdom [U2T] for the sake of bringing beings to maturity, for the sake of purifying a buddha-field, for the sake of the ten tathāgata powers, for the sake of the four fearlessnesses, for the sake of the four detailed and thorough knowledges, or for the sake of the eighteen distinct attributes of a buddha.

  • They do not practice the perfection of wisdom [U2T] for the sake of inner emptiness.

  • They do not practice the perfection of wisdom [U2T] for the sake of outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of non-repudiation, the emptiness of a basic nature, the emptiness of its own mark, the emptiness of all dharmas, the emptiness of the unproduced, 61 the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, or the emptiness that is the nonexistence of an intrinsic nature.

  • They do not practice the perfection of wisdom [U2T] for the sake of suchness, the dharma-constituent, or the very limit of reality.

And why?

  • Because bodhisattva great beings practicing the perfection of wisdom [U2T]
    do not [inherently] see a difference in any dharma [in absolute terms, just conventionally / relatively / inter-subjectively].
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)
    (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like equality or inequality –. Bodhisattvas engage without engaging with the equality or inequality of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like their equality or inequality <==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].

  • "They do not practice the perfection of wisdom [U2T] for the sake of divine eyes, for the sake of divine ears, for the sake of knowing others' thoughts, for the sake of the recollection of past lives, or for the sake of the performance of miraculous power.

And why?

  • Because bodhisattva great beings practicing the perfection of wisdom [U2T] like that
    do not even [inherently] see the perfection of wisdom [U2T] itself,
    not to mention a bodhisattva,
    so however could they apprehend fully all the clairvoyances?
    (i.e. Bodhisattvas just perceive it/them conventionally / relatively / inter-subjectively, as conventional / relative dharma(s), but not in absolute terms.)
    (i.e. Union of the Two Truths about the clairvoyances. Appearing but empty, empty but still appearing.)

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].


—————————————————————

"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]

  • do not think,
    'With my divine eyes I will know the deaths and rebirths of beings established in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. With my divine ears I will listen to their words, I will know their thoughts, and having also recollected their past lives I will go with miraculous power and teach the Dharma.'

  • Similarly, they do not think,
    'With my divine eyes I will know the deaths and rebirth of beings established in as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above. With my divine ears I will listen to their words, I will know their thoughts, and having also recollected their past lives I will go with miraculous power and teach the Dharma.'

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].

  • "They lead infinite, countless beings to complete nirvāṇa,
    so, Śāriputra, Māra the wicked one does not gain entry to
    bodhisattva great beings practicing the perfection of wisdom [U2T] like this.

  • All those ordinary afflictive emotions, as many as there are, are destroyed. 62


  • "The lord buddhas in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, as well as the lord buddhas in as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above,
    guard the bodhisattva great beings so they will not fall to the śrāvaka level or to the pratyekabuddha level.

  • The Cāturmahā­rājika gods and the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods, and the Brahmakāyika gods up to the Akaniṣṭha gods who are standing there,
    also guard the bodhisattva great beings so that nothing will draw them toward hindrances.

  • Whatever physical defects 63 they have, in each and every way they become non-existent in this very life.

And why?

  • Because the bodhisattva great beings are filled with a love that extends to all beings.

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].

  • "Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]
    come face to face, with little difficulty, with the dhāraṇī gateways and the meditative stabilization gateways. 64

  • In all their births they please the tathāgatas, the worthy ones, the perfectly complete buddhas,

  • and are not separated from the lord buddhas, until fully awakening to unsurpassed, perfect, complete awakening.

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].

"Furthermore, Śāriputra,

  • it does not occur to bodhisattva great beings practicing the perfection of wisdom [U2T] to wonder,
    'Is any phenomenon conjoined with or separated from phenomena,
    or does it come together with or not come together with them?'

And why?

  • Because they do not [inherently] see any phenomenon that could be united or separated,
    or could come together or not come together.
    (i.e. Engaging without engaging: Bodhisattvas do not associate, in absolute terms, any dharma (ex. the five aggregates) with any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities – like separation or union –. Bodhisattvas engage without engaging with the separation or union of any/all dharmas; because they do not even perceive any inherently existing dharma (ex. five aggregates) or any marks / signs / characteristics / properties / attributes / qualities / relations / oppositions / activities like their separation or union<==> because these are all empty of inherent existence <==> because these are all dependently co-arisen / interdependent, merely labeled / imputed by the mind (mere names / mere designations) <==> like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.' [U2T].)

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].

"Furthermore, Śāriputra,

  • it does not occur to bodhisattva great beings practicing the perfection of wisdom [U2T] to wonder,
    'Will I quickly fully awaken, or not fully awaken to the dharma-constituent?'

And why?

  • Because the dharma-constituent does not fully awaken by means of the dharma-constituent.

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].

"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]

  • do not [inherently] see any dharma over and above the dharma-constituent,
    they do not make a distinction between the dharma-constituent and any dharma, 65
    and it does not occur to them to wonder, 'Will I penetrate into the dharma-constituent, or will I not penetrate into it?'

  • This is because they do not [inherently] see any dharma that is the dharma that would come to be penetrated into by means of a dharma, because they 66 do not join the dharma-constituent to 'empty' and do not join it to 'not empty.'

Śāriputra, bodhisattva great beings engaged like that are 'engaged' in the perfection of wisdom [U2T].


"Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]

  • do not join form to emptiness
    and do not join emptiness to form.

  • Similarly, they do not join feeling . . . perception . . . volitional factors . . . or consciousness to emptiness
    and they do not join emptiness to consciousness.

  • Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T]
    do not join the eye constituent to emptiness
    and do not join emptiness to the eye constituent;

  • do not join the form constituent to emptiness
    and do not join emptiness to the form constituent;

  • and do not join the eye consciousness constituent to emptiness
    and do not join emptiness to the eye consciousness constituent.

  • Similarly, they do not join the ear constituent . . . the sound constituent . . . and the ear consciousness constituent . . . the nose constituent . . . the smell constituent . . . and the nose consciousness constituent . . . the tongue constituent . . . the taste constituent . . . and the tongue consciousness constituent . . . the body constituent . . . the touch constituent . . . and the body consciousness constituent . . .
    and they do not join the thinking-mind constituent to emptiness
    and do not join emptiness to the thinking-mind constituent.

  • They do not join the dharma constituent to emptiness
    and do not join emptiness to the dharma constituent.

  • They do not join the thinking-mind consciousness constituent to emptiness
    abd do not join emptiness to the thinking-mind consciousness constituent.

  • (i.e. Union of the Two Truths about the two truths: These two aspects / truths – appearance and emptiness – about all dharmas are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. We call this inter-relation the inconceivable 'Union of the Two Truths'. These two aspects / truths are themselves both empty of inherent existence <==> because co-dependent, merely labeled / imputed by the mind (mere names / mere designations). This is the Union of the Two Truths about the two truths themselves [U2T-2T].)

And why?

  • Because, Śāriputra, this‍ — the yogic practice of emptiness‍
    — is the bodhisattva great beings' ultimate yogic practice.

  • Śāriputra, bodhisattva great beings practicing emptiness do not fall to the śrāvaka level or the pratyekabuddha level, purify a buddha-field, bring beings to maturity, and quickly and fully awaken to unsurpassed, perfect, complete awakening.

  • Śāriputra, whatever the bodhisattva great beings' yogic practices,
    of them the yogic practice of the perfection of wisdom [U2T]
    is the highest, the foremost, the most excellent, the best, the most superb, sublime, and unsurpassed.

And why?

  • Because this‍ — the yogic practice of the perfection of wisdom [U2T],
    the yogic practice of emptiness, of singlessness, and of wishlessness‍
    — is a yogic practice that is unsurpassed.


  • "Śāriputra, you should bear in mind that bodhisattva great beings engaged like that have been prophesied, or are close to being prophesied. 67

  • Śāriputra, bodhisattva great beings engaging like that will work for the welfare of infinite, countless beings beyond measure,
    but it will not occur to them to think, 'The lord buddhas will make a prophecy about me. I am close to being prophesied. I will purify a buddha-field. I will bring beings to maturity. Having fully awakened to unsurpassed, perfect, complete awakening I will turn the wheel of the Dharma.'

And why?

  • Because they do not make the dharma-constituent into a causal sign, 68 and

  • do not [inherently] see any dharma at all,
    over and above the dharma-constituent, that is a practice of the perfection of wisdom [U2T],
    or about which the lord buddhas will make a prophecy,
    or that will become fully awakened to unsurpassed, perfect, complete awakening.

And why?

  • Because the notion of a being does not occur to bodhisattva great beings practicing the perfection of wisdom [U2T] like that.

And why?

  • Because a being is absolutely not produced and does not cease,
    because the true dharmic nature of dharmas is not produced and does not cease.

  • How could what is not produced and does not cease practice the perfection of wisdom [U2T]?

  • Śāriputra, a bodhisattva great being practicing like that practices the perfection of wisdom [U2T] as an unproduced and unceasing being, 69 practices the perfection of wisdom [U2T] as a being who is emptiness, and practices the perfection of wisdom [U2T] as a being who cannot be apprehended [in absolute terms], is in an isolated state, is without a basic nature, and is without an intrinsic nature.

  • Śāriputra, this‍ — the yogic practice of emptiness‍
    — is the bodhisattva great beings' ultimate yogic practice.

  • Śāriputra, this is the bodhisattva great beings' yogic practice of the practice of the perfection of wisdom [U2T]
    that stands surpassing any other yogic practices.

  • Śāriputra, bodhisattva great beings practicing this yogic practice accomplish the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, great love, great compassion, and the eighteen distinct attributes of a buddha.

  • Śāriputra, bodhisattva great beings standing in this yogic practice do not produce a miserly thought, and they do not produce an immoral thought, a malicious thought, a lazy thought, a distracted thought, or an intellectually confused thought."

—————————————————————

[Bodhisattvas are beyond the three stages of becoming – ex. origination / birth /rebirth / coming, duration / life / abiding / change, cessation / death / going. They do not take birth in any realm but work there for the welfare of beings.]

3.­­54

The Lord having spoken thus, venerable Śāriputra then inquired of him,
"Where did they die, Lord, bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom [U2T] who have taken birth here? And having died here where will they take birth?"


Venerable Śāriputra having thus inquired, the Lord said to him,

"Śāriputra, you should know that bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom [U2T] have taken birth here, having died in other buddha-fields; or have taken birth here, having died a god of the Tuṣita class; or have taken birth here, having died a human. 70


"Śāriputra, the bodhisattva great beings who have taken birth here, having died in other buddha-fields, quickly become absorbed in yogic practice, that is, in this yogic practice of the perfection of wisdom [U2T]. This deep dharma manifests itself to them even after they have exchanged lives, and afterward they again become absorbed in the yogic practice of the perfection of wisdom [U2T]. They take birth in whichever buddha-field the tathāgatas, worthy ones, perfectly complete buddhas dwell and maintain themselves, and they please those tathāgatas.


"Śāriputra, the bodhisattva great beings who have taken birth here, having died a god of the Tuṣita class, are interrupted by a single birth, and insofar as they have not lost 71 their six perfections, all the dhāraṇī gateways and the meditative stabilization gateways are brought together in them and are not lost either.


"Śāriputra, the bodhisattva great beings who, having died as humans, have taken birth sharing in the unique good fortune of humans, the faculties of those bodhisattva great beings are dull unless they are bodhisattva great beings who are irreversible from awakening. They do not quickly become absorbed in this yogic practice of the perfection of wisdom [U2T], and the dhāraṇī gateways and meditative stabilization gateways do not manifest themselves to them either.


"Śāriputra, you asked, 'Where will bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom [U2T], having died here, take birth?' Śāriputra, having died in this buddha-field, bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom [U2T] will pass on from buddha-field to buddha-field wherever the lord buddhas dwell and maintain themselves, and until they fully awaken to unsurpassed, perfect, complete awakening they will never be separated from the lord buddhas and will please those lord buddhas.


"Śāriputra, there are certain bodhisattva great beings without skillful means who become absorbed in the four concentrations and practice the perfections, but even if, having taken birth among the long-lived gods because of their acquisition of the concentrations, they acquire a human birth and please the lord buddhas, they are still those with dull, not keen, faculties.


"Śāriputra, there are bodhisattva great beings who become absorbed in the concentrations and practice the perfections but still, without skillful means, relax the concentrations and so take birth even in the desire realm. Śāriputra, those bodhisattva great beings too are still those with dull, not keen, faculties.


"Śāriputra, there are also bodhisattva great beings who become absorbed in the four concentrations, and become absorbed in the four formless absorptions, the applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, and the path but still, with great compassion and skillful means do not take birth through the influence of the concentrations and do not take birth through the influence of the four immeasurables or the formless absorptions, but instead take birth wherever the lord buddhas dwell and maintain themselves and, inseparable from this yogic practice of the perfection of wisdom [U2T], will fully awaken to unsurpassed, perfect, complete awakening right here in the Fortunate Age.


"Śāriputra, there are also those bodhisattva great beings who, having produced the four concentrations, the four immeasurables, and the four formless absorptions stop all the concentrations and meditative stabilizations with skillful means, and, taking birth in the desire realms, are born in great sāla tree–like royal families, or in great sāla tree–like brahmin families, or in great sāla tree–like business families. This is not because they want another existence, but they take birth in order to bring beings to maturity.


"Śāriputra, there are also those bodhisattva great beings who become absorbed in the four concentrations, and become absorbed in the four immeasurables, and the four formless absorptions as well, but with skillful means do not take birth through the influence of the concentrations, the meditative stabilizations, or the absorptions but instead take birth sharing in the good fortune of the Cāturmahā­rājika gods, or take birth sharing in the good fortune of the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods. Living there they bring beings to maturity, purify a buddha-field, and please the lord buddhas.


"Śāriputra, there are also those bodhisattva great beings who practice the six perfections and with skillful means become absorbed in the four concentrations, and become absorbed in the four immeasurables, and the four formless absorptions as well, who, having died here, take birth in the Brahmaloka. Having become brahmās, mahābrahmās, there, standing in those brahmā dwellings they pass on from buddha-field to buddha-field in order to request the tathāgatas to turn the wheel of the Dharma in whichever buddha-field the tathāgatas, worthy ones, perfectly complete buddhas have fully awakened to unsurpassed, perfect, complete awakening.


"Śāriputra, there are also those bodhisattva great beings interrupted by a single birth who practice the six perfections and with skillful means become absorbed in the four concentrations, and become absorbed in the four immeasurables and the four formless absorptions as well, who also cultivate the applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, and the path, and become absorbed in the emptiness, signlessness, and wishlessness meditative stabilizations, but without taking birth through their influence. Having pleased the lord buddhas who have manifested themselves, and practiced celibacy there, and having taken birth sharing in the good fortune of the Tuṣita gods, remaining there for as long as they live without their faculties declining, mindful, with introspection, and surrounded by, and at the head of, many hundred thousand one hundred million billion gods, they demonstrate a birth here and fully awaken to unsurpassed, perfect, complete awakening in various buddha-fields.


"Śāriputra, there are also those bodhisattva great beings who have acquired the six clairvoyances and do not take birth in the desire realm, do not take birth in the form and formless realms, but passing on from buddha-field to buddha-field they respect, revere, honor, and worship those lord buddhas, the tathāgatas, worthy ones, perfect complete buddhas.


"Śāriputra, there are also those bodhisattva great beings who have acquired the six clairvoyances and who, 72 sporting by means of the six clairvoyances, pass on from buddha-field to buddha-field‍ — buddha-fields where, over and above the Buddha Vehicle, there is not even the sound of the words Śrāvaka Vehicle or Pratyekabuddha Vehicle.


"Śāriputra, there are also those bodhisattva great beings who have acquired the six clairvoyances and who, sporting by means of the six clairvoyances, pass on from buddha-field to buddha-field‍ — buddha-fields where the lifespan of beings is infinite.


"Śāriputra, there are also those bodhisattva great beings who have acquired the six clairvoyances and who pass on from world system to world system‍ — world systems where there is not even the sound of the word Buddha, of the word Dharma, or of the word Saṅgha, and, having arrived, there they proclaim the word Buddha, proclaim the word Dharma, and proclaim the word Saṅgha, speaking in praise of the Three Jewels. The word Buddha, the word Dharma, and the word Saṅgha cause those beings, furthermore, to become serenely confident and to take birth, after their death there, where the lord buddhas are dwelling.


"Śāriputra, there are bodhisattva great beings who, after producing the first thought of awakening, have acquired the four concentrations, four immeasurables, and four formless absorptions; who cultivate the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and the noble path; and who have acquired the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha. They do not take birth in the desire realm, do not take birth in the form realm, and do not take birth in the formless realm but work there for the welfare of beings.


"Śāriputra, there are bodhisattva great beings who, having entered right from the production of the first thought of awakening into flawlessness, 73 stand on the irreversible level.


"Śāriputra, there are bodhisattva great beings who, right from the production of the first thought of awakening, fully awaken to unsurpassed, perfect, complete awakening, turn the wheel of the Dharma, work for the welfare of countless beings beyond measure, and enter into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. Even though they have entered into nirvāṇa, their good Dharma lasts for an eon or more than an eon.


—————————————————————

[Buddha-fields are purified with direct wisdom.]

"Śāriputra, there are bodhisattva great beings who, right from the production of the first thought, become absorbed in the yogic practice of the perfection of wisdom [U2T] and pass on from buddha-field to buddha-field together with many hundred thousand one hundred million billion bodhisattvas in order to see the lord buddhas and in order to bring beings to maturity and purify a buddha-field.


"Śāriputra, there are bodhisattva great beings who practice the six perfections and have acquired the four concentrations, have acquired the four immeasurables, and have acquired the four formless absorptions. They sport with the concentrations, the immeasurables, and the formless absorptions in different ways, that is, they become absorbed in the first concentration and, having emerged from that, become absorbed in the cessation absorption; having emerged from that, they become absorbed in the second concentration, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the third concentration, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the fourth concentration, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the station of endless space, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the station of endless consciousness, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the station of nothing-at-all, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the station of neither perception nor nonperception, and having emerged from that become absorbed in the cessation absorption. Śāriputra, those bodhisattva great beings thus practicing the perfection of wisdom [U2T] with skillful means become absorbed into those concentrations, immeasurables, meditative stabilizations, and absorptions by leaping above. 74


"Śāriputra, there are bodhisattva great beings who have acquired the applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, and the noble path; who have acquired the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha; who do not reach the result of stream enterer, and who do not reach the result of once-returner, the result of non-returner, the state of a worthy one, or a pratyekabuddha's awakening. They practice the perfection of wisdom [U2T] and with skillful means cause the mental continuums of beings to be led into the path, cause them to be purified, and cause them to reach the result of stream enterer and to reach the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha's awakening. Śāriputra, the knowledge that is the cause of reaching the result state of a worthy one and a pratyekabuddha's awakening is a bodhisattva great being's forbearance.

Śāriputra, you should know those bodhisattva great beings dwelling in this perfection of wisdom [U2T] are irreversible from awakening.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who make the Tuṣita abode pure.

Śāriputra, you should know that they are bodhisattva great beings of the Fortunate Age.


"Śāriputra, there are bodhisattva great beings who acquire the four concentrations, up to who acquire the eighteen distinct attributes of a buddha. They practice in order to understand the four truths but do not penetrate the four truths.

Śāriputra, you should know that they are bodhisattva great beings interrupted by a single birth.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who pass on from world system to world system. They cause beings to be led to awakening. They make a buddha-field pure.

Śāriputra, you should know that they are bodhisattva great beings who will fully awaken to unsurpassed, perfect, complete awakening over the course of immeasurable, incalculable eons.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who, ever striving for the sake of beings, never speak an unprofitable word and never do an unprofitable physical, verbal, or mental deed.


"Śāriputra, there are bodhisattva great beings practicing the six perfections who, ever striving for the sake of beings, pass on from buddha-field to buddha-field, cutting off the path to the terrible forms of life.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing 75 on the perfection of giving, supply beings with all their requirements for happiness: food for those seeking food and drink for those seeking drink. They supply as appropriate flowers, flower garlands, perfumes, creams, incense, beds and seats, clothes, ornaments, sustenance, homes, money, grain, jewels, pearls, gold, silver, and coral.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of morality, establish beings in restraint of body, speech, and mind.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of patience, establish beings in non-anger and non-malice.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of perseverance, establish beings in a zeal for all wholesome dharmas.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of concentration, establish beings in a calm abiding single-pointedness and detachment from sense objects.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of wisdom [U2T], magically produce a body just like the shape a tathāgata assumes 76 and teach the Dharma in order to lead beings in the hells, those in the animal world, and beings in the world of Yama beyond all the terrible forms of life.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who magically produce a body just like the shape a buddha assumes, betake themselves to as many buddha-fields in the eastern direction as there are sand particles in the Gaṅgā River, teach the Dharma, attend on the tathāgatas, worthy ones, perfectly complete buddhas, listen to the Dharma, see the bodhisattva saṅgha and the array of buddha-field qualities, apprehend the causal signs 77 of those buddha-fields and perfect many buddha-fields even more expansive and more special than those, perfecting themselves in those buddha-fields as bodhisattva great beings interrupted by a single birth. Similarly, they betake themselves to each of as many buddha-fields as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, teach the Dharma, attend on the tathāgatas, worthy ones, perfectly complete buddhas, listen to the Dharma, see the bodhisattva saṅgha and the array of buddha-field qualities, apprehend the causal signs of those buddha-fields and perfect many buddha-fields even more expansive and more special than those, perfecting themselves in those buddha-fields as bodhisattva great beings interrupted by a single birth.


"Śāriputra, there are bodhisattva great beings practicing the six perfections who, having become fully endowed with the thirty-two major marks of a great person, become endowed with refined and purified faculties. With their purified bodies they make beings feel a joy and serene confidence. They become dear to and loved by many people. Just that wholesome root of those beings with that serene mental confidence furthermore causes them to gradually enter into complete nirvāṇa by means of the three vehicles.


"Thus indeed, Śāriputra, should bodhisattva great beings practicing the six perfections train in the purified body; thus should they train in the purified speech and in the purified mind.


"Śāriputra, there are bodhisattva great beings practicing the six perfections who, having acquired refined faculties, do not, on account of their refined faculties, praise themselves and disparage others.


"Śāriputra, there are bodhisattva great beings who, after producing the first thought of awakening, stand in the perfection of giving and the perfection of morality. Until they reach the irreversible stage they never become destitute and never tumble into terrible, catastrophic forms of life.


"Śāriputra, there are bodhisattva great beings who, after producing the first thought of awakening until they reach the irreversible stage, never quit the ten wholesome actions.


"Śāriputra, there are bodhisattva great beings standing in the perfection of giving and the perfection of morality who become wheel-turning emperors, establish beings in the ten wholesome actions, and gather beings together through giving and kind words.


"Śāriputra, there are bodhisattva great beings standing in the perfection of giving and the perfection of morality who, protecting many empires of wheel-turning emperors, dealing with many hundreds of thousands of empires of wheel-turning emperors, standing there pleasing many hundred thousand one hundred million billion buddhas, respect, revere, honor, and worship those lord buddhas with all requirements and all offerings.


"Śāriputra, there are bodhisattva great beings standing in the six perfections who lighten the darkness of beings standing in wrong views with the light of the buddha-dharmas, and they never separate themselves from the light of the buddha-dharmas up until they fully awaken to the unsurpassed, perfect, complete awakening. 78


"This, Śāriputra, is the origination of the bodhisattva great beings in the buddha-dharmas. 79


"Therefore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T] would provide no opportunity for basic 80 immoral physical, verbal, and mental action." [B4]

—————————————————————

[About unwholesome actions of the body, speech and mind. That undertaking of a physical, verbal, or mental action, in absolute terms, is a basic immorality of a bodhisattva great being. Because a bodhisattva great being's practice of the perfection of wisdom [U2T] does not apprehend an inherently existing body, does not apprehend an inherently existing body, does not apprehend an inherently existing voice / speech, and does not apprehend an inherently existing thinking mind – just conventionally / relatively / inter-subjectively. A Bodhisattva has purified his body, speech and mind by realising their true nature & dynamic as it is here & now; so he is not going to produce unwholesome actions based on the three poisons.]

3.­­99

The Lord having spoken thus, venerable Śāriputra then inquired of him,
"What, Lord, is a bodhisattva great being's basic immoral physical action, basic immoral verbal action, and basic immoral mental action?"


Venerable Śāriputra having thus inquired, the Lord said to him, "Śāriputra, when it occurs to a bodhisattva great being, 'This is the body with which I should undertake physical action, this the voice with which I should undertake verbal action, and this the thinking mind with which I should undertake mental action,' Śāriputra, that undertaking of a physical, verbal, or mental action  [in absolute terms] is a basic immorality of a bodhisattva great being. This is because, Śāriputra, a bodhisattva great being's practice of the perfection of wisdom [U2T] does not apprehend a [/ an inherently existing] body, does not apprehend a [/ an inherently existing] voice, and does not apprehend a [/ an inherently existing] thinking mind [just conventionally / relatively / inter-subjectively].


"Śāriputra, were bodhisattva great being practicing the perfection of wisdom [U2T] to apprehend a body, to apprehend a voice, and to apprehend a thinking mind, they would with that body, voice, and thinking mind cause a miserly thought to arise, or cause an immoral thought, a malicious thought, a lazy thought, a distracted thought, or a confused thought to arise.

But something like that, Śāriputra, will never be known, because it is impossible for bodhisattva great beings practicing the perfection of wisdom [U2T] to cause the final physical, verbal, and thinking mind basis of suffering to arise.

And why?

Because, Śāriputra, bodhisattva great beings practicing the six perfections are causing the final physical basis of suffering to be cleansed, the final verbal basis of suffering to be cleansed, and the final thinking mind basis of suffering to be cleansed.

And that, Śāriputra, is the bodhisattva great beings' absence of basic immoral physical, verbal, and mental action."

"How, Lord, do bodhisattva great beings cleanse basic immoral physical, verbal, and mental action?" asked Śāriputra.


The Lord replied, "Śāriputra, because bodhisattva great beings do not apprehend [in absolute terms] a body, do not apprehend [in absolute terms] a voice, and do not apprehend [in absolute terms] a thinking mind, they thus cleanse basic immoral physical, verbal, and mental action. I say, Śāriputra, were bodhisattva great beings after producing the first thought of awakening to have taken and pursued the ten wholesome actions without producing a śrāvaka thought or a pratyekabuddha thought, were they to have constantly attended to a greatly compassionate thought for beings, in that case bodhisattva great beings would have thoroughly cleansed the final physical basis of suffering, the final verbal basis of suffering, and the final mental basis of suffering.


"Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom [U2T] cleansing the awakening path who are practicing the perfection of giving and practicing the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom [U2T]."

—————————————————————

[What is the bodhisattva path? Using virtuous adapted skillful means, like practicing without practicing the six perfection, without any attachment / fixation / absolutes. Combining virtuous methods with more and more wisdom. Not apprehending any dharma in absolute terms, just conventionally / relatively / inter-subjectively. Meaning, the path consists of acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, acting more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle. Never falsely projecting any dharma.]

3.­­­105

"What, Lord, is the bodhisattva great beings' awakening path?" asked Śāriputra.


The Lord replied, "Śāriputra, when bodhisattva great beings practice the awakening path they

do not apprehend [in absolute terms] a body,

do not apprehend [in absolute terms] a voice,

do not apprehend [in absolute terms] a thinking mind,

do not apprehend [in absolute terms] the perfection of giving,

do not apprehend [in absolute terms] the perfection of morality,

do not apprehend [in absolute terms] the perfection of patience,

do not apprehend [in absolute terms] the perfection of perseverance,

do not apprehend [in absolute terms] the perfection of concentration,

do not apprehend [in absolute terms] the perfection of wisdom [U2T],

do not apprehend [in absolute terms] a Śrāvaka Vehicle,

do not apprehend [in absolute terms] a Pratyekabuddha Vehicle,

do not apprehend [in absolute terms] a Bodhisattva Vehicle, and

do not apprehend [in absolute terms] a perfectly complete Buddha Vehicle.

That is to say, this not apprehending all dharmas is the bodhisattva great beings' awakening path because,

Śāriputra, nobody is capable of breaking bodhisattva great beings traveling on this path practicing the six perfections."

"How, Lord, do bodhisattva great beings who cannot be broken practice?" asked Śāriputra.


The Lord replied, "Śāriputra, here bodhisattva great beings practicing the six perfections

  • do not falsely project [in absolute terms] form, and

  • they do not falsely project [in absolute terms] feeling, perception, volitional factors, or consciousness;

  • they do not falsely project [in absolute terms] the earth element, and

  • they do not falsely project [in absolute terms] the water element, fire element, wind element, space element, or consciousness element;

  • they do not falsely project [in absolute terms] eyes and form, and

  • they do not falsely project [in absolute terms] ears and sound, nose and smell, tongue and taste, body and touch, or thinking mind and dharmas;

  • they do not falsely project [in absolute terms] the eye constituent, form constituent, and eye consciousness constituent, and

  • they do not falsely project [in absolute terms] the ear constituent, sound constituent, and ear consciousness constituent, the nose constituent, smell constituent, and nose consciousness constituent, the tongue constituent, taste constituent, and tongue consciousness constituent, the body constituent, touch constituent, and body consciousness constituent, or the thinking mind constituent, dharma constituent, and thinking-mind consciousness constituent.

  • They do not falsely project [in absolute terms] the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path;

  • they do not falsely project [in absolute terms] the perfection of giving, and

  • they do not falsely project [in absolute terms] the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom [U2T];

  • they do not falsely project [in absolute terms] the ten tathāgata powers, and

  • they do not falsely project [in absolute terms] the four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha;

  • they do not falsely project [in absolute terms] the result of stream enterer, and

  • they do not falsely project [in absolute terms] the result of once-returner, the result of non-returner, or the state of a worthy one; and

  • they do not falsely project [in absolute terms] a pratyekabuddha's awakening,

  • they do not falsely project [in absolute terms] a bodhisattva, and

  • they do not falsely project [in absolute terms] unsurpassed, perfect, complete awakening.

Sāriputra, bodhisattva great beings growing in the six perfections like that cannot be broken by anyone.


"Śāriputra, there are bodhisattva great beings standing in the six perfections
who perfect the knowledge of a knower of all aspects.
In possession of that knowledge they block all the gateways to terrible forms of life, do not become destitute, worn-out people, and do not appropriate the sort of body 81 this world with its celestial beings criticizes."

—————————————————————

[The knowledge of a knower of all aspects: A knower of all aspects is continuously fully aware of the true nature & dynamic of all dharmas while perceiving / using without perceiving / using them, without any attachment / fixation / absolutes; continuously aware of the Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]. It is that non-dualistic non-conceptual direct knowledge that purifies all dharmas, that transmutes samsara into nirvana here & now.]

Venerable Śāriputra then asked the Lord,
"What, Lord, is the bodhisattva great beings' knowledge of a knower of all aspects?"


The Lord replied, "Śāriputra, bodhisattva great beings in possession of that knowledge

  • behold as many tathāgatas, worthy ones, perfectly complete buddhas as there are sand particles in the Gaṅgā River residing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River.

  • They listen to their Dharma, and they also see the bodhisattva saṅghas and behold the arrays of buddha-field qualities.

  • Similarly, they behold as many tathāgatas, worthy ones, perfectly complete buddhas as there are sand particles in the Gaṅgā River residing in world systems to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, as many as there are sand particles in the Gaṅgā River.

  • They listen to their Dharma, and they also see those bodhisattva saṅghas and behold the arrays of buddha-field qualities.


"Bodhisattva great beings in possession of that knowledge

  • form no notion of a buddha,

  • form no notion of a bodhisattva,

  • form no notion of a śrāvaka,

  • form no notion of a pratyekabuddha,

  • form no notion of a self,

  • form no notion of an other, and

  • form no notion of a buddha-field.


Bodhisattva great beings in possession of that knowledge

  • practice the perfection of giving and practice the perfection of morality, patience, perseverance, concentration, and wisdom [T1]
    but do not apprehend [in absolute terms] those six perfections [T2] [U2T].

  • They cultivate the applications of mindfulness [T1
    but do not apprehend [in absolute terms] the applications of mindfulness [T2] [U2T].

  • They cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path [T1]
    but do not apprehend [in absolute terms] the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path [T2] [U2T].

  • They do not apprehend [in absolute terms] [T2]
    the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha [T1] [U2T].

That, Śāriputra, is
the bodhisattva great beings' knowledge of a knower of all aspects,
and bodhisattva great beings in possession of that knowledge
perfect all the buddha-dharmas [T1]
but still do not [inherently] see 82 all the buddha-dharmas [T2] [U2T].


—————————————————————

[The five eyes: Bodhisattvas practicing without practicing the perfection of wisdom will acquire without acquiring the five eyes: the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye. Therefore, a bodhisattva great beings who want to cleanse and want to acquire without acquiring the five eyes should make endeavors in the six perfections. Because, the perfection of wisdom [U2T] produces all the perfections and those five eyes, because bodhisattva great beings training in the five eyes will fully awaken to unsurpassed, perfect, complete awakening.]

"Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom [U2T]
who acquire the five eyes and cleanse them.


And what are the five?
They are the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye."

[1] "What, Lord, is a bodhisattva great being's perfectly pure flesh eye?" asked Śāriputra.

The Lord replied, "There is the flesh eye of a bodhisattva great being that sees for one hundred yojanas.

  • There is the flesh eye of a bodhisattva great being that sees Jambudvīpa.

  • There is the flesh eye of a bodhisattva great being that sees two continents.

  • There is the flesh eye of a bodhisattva great being that sees a four-continent world system.

  • There is the flesh eye of a bodhisattva great being that sees a thousand world systems.

  • There is the flesh eye of a bodhisattva great being that sees a million world systems.

  • And there is the flesh eye of a bodhisattva great being that sees the great billionfold world system.

That, Śāriputra, is a bodhisattva great being's perfectly pure flesh eye."

[2] "What, Lord, is a bodhisattva great being's perfectly pure divine eye?" asked Śāriputra.

The Lord replied, "Śāriputra, bodhisattvas know the divine eye of the Cāturmahā­rājika gods.

  • Bodhisattvas know the divine eye of the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods.

  • Bodhisattvas know the divine eye of the Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna;
    of the Anabhrakā, Puṇyaprasava, and Bṛhatphala;
    and of the Asaṃjñisattva, Śuddhāvāsa, 83 Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha gods.

  • Śāriputra, the Cāturmahā­rājika gods do not know the divine eye of bodhisattva great beings.

  • Construe as before, up to the Akaniṣṭha gods do not know the divine eye of bodhisattvas.

"With just that perfectly pure divine eye

  • they know as they are the deaths and rebirths of beings established in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. Similarly,

  • they know as they are the deaths and rebirths of beings established in as many world systems in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, as there are sand particles in the Gaṅgā River.

That, Śāriputra, is the perfectly pure divine eye of bodhisattva great beings."

[3] "What, Lord, is a bodhisattva great being's perfectly pure wisdom eye?" asked Śāriputra.

The Lord replied,

  • "There is no phenomenon that is compounded or uncompounded, wholesome or unwholesome, a basic immorality or not a basic immorality, with outflows or without outflows, with afflictions or without afflictions, ordinary or extraordinary, defiled or purified that bodhisattva great beings in possession of that wisdom eye do not know.

  • There is no phenomenon at all that bodhisattva great beings in possession of that wisdom eye
    have not seen, or heard, or of which they have not been mindful, or of which they have not been aware.

That, Śāriputra, is the perfectly pure wisdom eye of a bodhisattva great being."

[4] "What, Lord, is a bodhisattva great being's perfectly pure dharma eye?" asked Śāriputra.

The Lord replied, 84 "Here a bodhisattva great being's dharma eye knows,

  • 'This person is a faith follower, this one is a Dharma follower, this one dwells in emptiness, this one dwells in signlessness, this one dwells in wishlessness.

  • Through the gateways to liberation the five faculties of this person will be produced, with the five faculties they will experience the uninterrupted meditative stabilization, with the uninterrupted meditative stabilization they will produce the knowledge and seeing of liberation, and with the knowledge and seeing of liberation they will eliminate the three fetters‍ — the view of the perishable collection, doubt, and grasping rules and rituals as absolute.

  • That person is called a stream enterer.

  • This one, having reached the path of meditation, weakens attachment to sense objects and malice.

  • That person is called a once-returner.

  • And this one, by intense meditation on just that path eliminates attachment to sense objects and malice. That person is called a non-returner.

  • This one, by intense meditation on just that path eliminates attachment to forms, attachment to formless states, ignorance, pride, and gross mental excitement.

  • That person is called a worthy one. 85

  • " 'This person dwells in emptiness.
    Through the emptiness gateway to liberation they will gain the five faculties, with the five faculties they will experience the uninterrupted meditative stabilization, with the uninterrupted meditative stabilization they will produce the knowledge and seeing of liberation, construing it as before, up to that person will reach the state of a worthy one.

  • " 'This person dwells in signlessness.
    Through the signless gateway to liberation they will gain the five faculties, construing it as before, up to that person will reach the state of a worthy one.

  • " 'This person dwells in wishlessness.
    Through the wishless gateway to liberation they will gain the five faculties. Then, with the five faculties they will experience the uninterrupted meditative stabilization; having reached the uninterrupted meditative stabilization they will produce the knowledge and seeing of liberation, up to they will reach the state of a worthy one.' That, Śāriputra, is a bodhisattva great being's perfectly pure dharma eye.

  • "Furthermore, 86 Śāriputra, that a bodhisattva, having thus realized that everything qualified by origination is qualified by cessation, will gain the five faculties, faith, and so on‍ — that too, Śāriputra, is a bodhisattva great being's perfectly pure dharma eye.

"Furthermore, Śāriputra, bodhisattva great beings know as follows:

  • 'This bodhisattva great being has produced the first thought of awakening, practices the perfection of giving, the perfection of morality, up to the perfection of wisdom [U2T], and gains the faculty of faith and the faculty of perseverance from that.

  • Possessed of skillful means and stable with wholesome roots, they intentionally appropriate a body.

  • This bodhisattva great being is born in great sāla tree–like royal families, this one in great sāla tree–like brahmin families, this one in great sāla tree–like business families, this one is born among the Cāturmahā­rājika gods, this one among the Trāyastriṃśa gods, this one the Yāma, this one the Tuṣita, this one the Nirmāṇarati, and this one the Para­nirmita­vaśa­vartin gods.

  • One, standing there, will bring beings to maturity, make available to those beings all their requirements for happiness, purify a buddha-field, please the tathāgatas, worthy ones, perfectly complete buddhas, and respect, revere, honor, and worship them.

  • One will not fall to the śrāvaka level or to the pratyekabuddha level.

  • This bodhisattva great being will be irreversible up until they have fully awakened to unsurpassed, perfect, complete awakening.'

  • That too, Śāriputra, is a bodhisattva great being's perfectly pure dharma eye.

"Furthermore, Śāriputra, bodhisattva great beings know that

  • these bodhisattva great beings have been prophesied to reach unsurpassed, perfect, complete awakening,

  • these are definite,

  • these are indefinite,

  • these will be prophesied,

  • these will not be prophesied,

  • these are irreversible,

  • these are not irreversible, the clairvoyances of

  • these are complete,

  • and the clairvoyances of these are not complete.

  • These bodhisattva great beings with their completed clairvoyances go to as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, please the tathāgatas, worthy ones, perfectly complete buddhas, and respect, revere, honor, and worship them.

  • Similarly, they go to as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, please the tathāgatas, worthy ones, perfectly complete buddhas, and respect, revere, honor, and worship them.

  • This one will acquire the clairvoyances,

  • this one will not acquire the clairvoyances.

  • This one has acquired the forbearance, 87

  • this one has not acquired the forbearance.

  • The buddha-field of this bodhisattva great being will become perfectly pure,

  • the buddha-field of this one will not become perfectly pure.

  • This bodhisattva great being has made the great prayer that is a vow,

  • this one has not made the great prayer that is a vow. 88

  • This one has brought beings to maturity,

  • this one has not brought beings to maturity.

  • The lord buddhas in the ten directions in as many world systems as there are sand particles in the Gaṅgā River speak in praise of this bodhisattva great being, but they do not speak in praise of this one.

  •  These bodhisattva great beings will stay close 89 to the lord buddhas,

  • these ones will not stay close.

  • This bodhisattva's lifespan will be finite,

  • this one's lifespan will be infinite.

  • This one's radiance, voice, and community of monks 90 will be infinite,

  • this one's will be finite.

  • This one will undertake the difficult practices,

  • this one will not undertake them.

  • This one is in a final existence,

  • this one is not in a final existence.

  • This one will be seated at the site of awakening,

  • this one will not be seated there.

  • These bodhisattva great beings will have Māras,

  • these will not have them.' That too, Śāriputra, is a bodhisattva great being's perfectly pure dharma eye."

[5] "What, Lord, is a bodhisattva great being's perfectly pure buddha eye?" asked Śāriputra.

The Lord replied,

  • "Bodhisattva great beings, right after the thought of awakening, become absorbed in the vajropama meditative stabilization
    and gain the knowledge of all aspects.

  • They are endowed with the ten tathāgata powers,
    and they are endowed with the four fearlessnesses,
    four detailed and thorough knowledges,
    eighteen distinct attributes of a buddha,
    great love, great compassion,
    and a buddha's liberation without obscurations.

  • This is their eye, endowed with which there is nothing bodhisattva great beings do not see, or hear, or remember, or know.

  • That, Śāriputra, is a bodhisattva great being's perfectly pure eye of a buddha
    who has fully awakened to unsurpassed, perfect, complete awakening.

"Therefore, Śāriputra,

bodhisattva great beings who want to cleanse and want to acquire the five eyes

should make endeavors in the six perfections.

And why?

Because, Śāriputra, all wholesome dharmas, all śrāvaka dharmas, all pratyekabuddha dharmas,

all bodhisattva dharmas, and all buddha dharmas are included in the six perfections.

Śāriputra, if perfect teachers teach that all wholesome dharmas are inside the perfection of wisdom [U2T]

they are perfect teachers teaching perfectly.

And why?

Because, Śāriputra, the perfection of wisdom [U2T] produces all the perfections and those five eyes, because bodhisattva great beings training in the five eyes will fully awaken to unsurpassed, perfect, complete awakening.


[The six clairvoyances: Knowing without knowing: Bodhisattvas accomplish without accomplishing knowledge of the six clairvoyances that realizes: the performance of miraculous power (1), divine hearing (2), the thought activity of all beings (3), previous states of existence (4), the divine eye (5), the extinction of outflows (6) … without any attachment / fixation / absolutes.]

[1] "Śāriputra, those bodhisattva great beings practicing the perfection of wisdom [U2T]
will acquire the six clairvoyances and experience 91 the performance of miraculous power in its various aspects.

  • They will, furthermore, cause shaking. 92

  • They will experience being one and becoming many, being many and becoming one, and appearing and disappearing.

  • They will even go right through walls, even go right through fences, and even go right through mountains without them obstructing their bodies, just as they would through the sky.

  • They will even travel cross-legged through the air like a bird on the wing.

  • They will also emerge onto the earth and sink down into it, as they would do in water.

  • They will also walk on water without sinking, as they would do on the earth.

  • They will also emit smoke and flames, like a big bonfire.

  • Even the sun and the moon, as incredibly magical, powerful, and grand as they are, they will touch and stroke with their hands.

  • They extend their power up to the Brahmaloka with their bodies.

[1] "Because its intrinsic nature is empty, its intrinsic nature is isolated, 93 and its intrinsic nature is not produced,
(Note: 'isolated': This means it is isolated from any obscured state of mind.)

  • they do not apprehend [in absolute terms] [T2] a false projection of miraculous power [T1] [U2T],

  • they do not apprehend [in absolute terms]  [T2] what they might falsely project, or what might be falsely projecting [T1] [U2T];

  • apart from paying attention to the knowledge of all aspects (i.e.C; not as some independent / universal / absolute / inherently existing truth(s) / clairvoyance(s).)
    they do not intend [in absolute terms] [T2] miraculous power [T1] [U2T],
    or intend [in absolute terms] [T2] to accomplish miraculous power [T1] [U2T].

  • Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T] like that
    accomplish knowledge of the clairvoyance that realizes the performance of miraculous power (1) [without any attachment / fixation / absolutes].

[2] "Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced,

they hear sounds with the purified divine ear that transcends the human‍ — namely, human and divine ones. 94

  • Thus they do not apprehend [in absolute terms] [T2] the sound, thinking, 'I hear a sound with my divine hearing [T1] [U2T],'

  • so they do not falsely project [in absolute terms] [T2] it [T1] [U2T].

  • Apart from paying attention to the knowledge of all aspects (i.e. Bodhisattvas know / use without knowing / using it/them just as possible adapted skillful means; not as some independent / universal / absolute / inherently existing truth(s) / clairvoyance(s).)
    they do not intend [in absolute terms] [T2] that [T1] [U2T],
    or intend [in absolute terms] [T2] to accomplish that [T1] [U2T].

  • Śāriputra, bodhisattva great beings practicing the perfection of wisdom [U2T] like that
    accomplish knowledge of the clairvoyance that realizes divine hearing (2) [without any attachment / fixation / absolutes].

[3] "With their mind they know the thought of other beings, of other persons, for what it is.

  • They know a greedy thought for what it is: a greedy thought.

  • They know a mind free from greed for what it is: a mind free from greed.

  • Similarly, they know a mind with hate and free from hate,
    with confusion and free f