Tuesday, June 14, 2022

Prajnaparamita-18K - Chapter 08 - Practicing by way of no causal sign - 308

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 308
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 08 - Practicing the perfection of wisdom by way of no causal sign –

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]

08. THE RELIGIOUS MENDICANT ŚREṆIKA – Practicing the perfection of wisdom by way of no causal sign, by way of not taking a stand in any dharma.

(i.e. Résumé: Practicing the perfection of wisdom be taken up by way of no causal sign, by way of not taking a stand in any dharma.
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Practicing the perfection of wisdom be taken up by way of no causal sign, by way of not taking a stand in any dharma – physical, conceptual, mental, entity, relation / opposition / action, characteristic, mark, name… not even the Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths; not even the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, up to the very limit of reality; not even the three types of knowledge – because all dharmas are empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T]; because apparent opposites (like name & referent, or subject & object, the two truths themselves, the Ground and its manifestations) are inseparable, interdependent, in harmony [U2T / U3S / Uopp / U2T-2T / UGM]; because apparent opposites are not different / separate/ multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Because all dharmas are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha.
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Standing without standing not by way of a causal sign and not by way of the absence of a causal sign about any dharma.
Thus, it should be taken up by way of no causal sign and no absence of causal sign, without taking it up.
Meaning doing all actions of the body, speech and mind – while not grasping at any subject, relation / opposition / action, object; or at any cause, causality, effect – while being fully aware of their true nature & dynamic as it is here & now [U2T].
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What is the nature of the 'name / label / defining mark' and its relation with a 'referent'?
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There is no 'name' with/without 'referent', and vice versa.
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Bodhisattvas do not see / apprehend any independent / objective / universal / absolute / inherently existing name, referent, relation between the two;
nor do they see / apprehend any subject / teacher, relation / action / teaching, object / bodhisattvas / perfection of wisdom;
nor do they see / apprehend any subject / cause, relation / action / causality / production, object / result / effect / product;
nor do they see / apprehend any origination, duration / change / increase / decrease, cessation;
– in absolute terms [T2], just as conventional / relative / inter-subjective ones [T1] [U2T].
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Because apparent opposites – ex. name vs. referent; or the three spheres (subject, relation /action, object); or the three stages of becoming (origination, duration, cessation); or the two truths themselves (dependent origination & emptiness of inherent existence) – are all empty of inherent existence [T2], not really existent / caused / functional <==> because being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T]. They are interdependent with each other [Uopp], and co-dependent with the mind merely labeling / imputing them [U3S]. They are all like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. Not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependent, not independent, not both together, not neither; not empty, not non-empty, not both together, not neither; not 'this', not non-this', not both together, not neither, and there is no fifth. Meaning their true nature dynamic as it is is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s).
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Quote: "Because where there is no intrinsic nature there is
no [inherently existing] production, stopping, decrease, increase, defilement, or purification."
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The examples given in this chapter are about trying to find any real referent for the name bodhisattva. And trying to see if Subhuti can find the bodhisattvas he is supposed to teach, or any perfection of wisdom to teach – in spite of the fact that he is facing an unbounded, infinite number of bodhisattva great beings; and the fact that all Buddhas have taught / teach / will teach the perfection of wisdom.
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The perfection of wisdom should be taken up by way of no causal sign and no absence of causal sign, without taking it up.
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Note g.255: Causal sign: "A causal sign is the projected reality (objects) that functions as the objective support of a cognitive state. It cannot be separated out from the cognitive state (subject) and to that extent may enjoy a modicum of conventional reality. To "practice with a causal sign" means to look at an apparent phenomenon within accepting that it has more reality than it actually does."
– i.e. [U3S].
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Bodhisattva great beings thus practicing the perfection of wisdom
are near unsurpassed, perfect, complete awakening [U2T].)

Then venerable Subhūti said to the Lord,

  • "Lord, given that I do not find, do not apprehend [objectify], and do not [inherently] see [T2] a bodhisattva or the perfection of wisdom (i.e. They do not perceive / apprehend any real referents for the names.),
    to which bodhisattva will I give advice and instruction in what perfection of wisdom?

  • Lord, given that I do not find, do not apprehend [objectify], and do not [inherently] see [T2] any real basis (i.e. They do not perceive / apprehend any real referents for the names.),
    this really is something I might be uneasy about ‍—
    Lord, while not finding, not apprehending [objectifying], and not seeing [T2] any real basis (i.e. They do not perceive / apprehend any real referents for the names.),
    which dharma will advise and instruct which dharma?

  • Because, Lord, given that I do not find, do not apprehend [objectify], and do not [inherently] see [T2] all dharmas,
    this really is something I might be uneasy about,
    how I might make just the name bodhisattva (i.e. How to deal with names then? Do they really come, change and go?)
    and just the name perfection of wisdom wax and wane (come, last and go).

  • "Lord, furthermore, that name does not stand alone (i.e. There is no name without a referent; no referent without a name. They are not one, not two.)
    and does not meet up with anything. 149 (i.e. There is no name with a referent; no referent with a name. They are not one, not two. The same for any characteristics / properties / attributes / qualities / marks / signs … of any referent.)
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

And why?

  • It is because
    ________________________________________________
    that name [T1] does not exist [inherently, absolutely,___
    independently of the mind, and of the referent] [T2] [U2T]
    [but exist conventionally / relatively / inter-subjectively /
    co-dependently with the mind, and with its referent],
    _________________________________________________
    that it does not stand alone
    and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

  • Lord, given that I do not apprehend [objectify] and do not [inherently] see [T2]
    the waxing and waning (i.e. origination, duration / change, cessation) of form, and,
    Lord, given that I do not apprehend [objectify] and do not [inherently] see [T2]
    the waxing and waning (i.e. origination, duration / change, cessation) of feeling, perception, volitional factors, or consciousness either,
    -
    what will I label with the name bodhisattva? 150

  • By the same token, Lord, that name does not stand alone
    and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

And why?

  • ________________________________________________
    That name [T1] does not exist [inherently, absolutely,
    independently of the mind, and of the referent] [T2] [U2T]
    [but exist conventionally / relatively / inter-subjectively /
    co-dependently with the mind, and with its referent],
    _________________________________________________
    therefore it does not stand alone and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

  • "Lord, given that I do not apprehend [objectify] and do not [inherently] see [T2]
    the waxing and waning (i.e. origination, duration / change, cessation) of the eyes, and,
    Lord, given that I do not apprehend [objectify] and do not [inherently] see [T2]
    the waxing and waning (i.e. origination, duration / change, cessation) of the ears, nose, tongue, body, or thinking mind, and
    similarly, given that I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the constituents, sense fields, or dependent origination,
    -
    how will I label anything with the name bodhisattva? 151

  • "The name form, and the names feeling, perception, volitional factors, and consciousness, as well as ears, nose, tongue, body, and thinking mind, do not stand alone and do not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

And why?

  • ________________________________________________
    Those names [T1] do not exist [inherently, absolutely,
    independently of the mind, and of the referent] [T2] [U2T]
    [but exist conventionally / relatively / inter-subjectively /
    co-dependently with the mind, and with its referent],
    ________________________________________________
    therefore they do not stand alone
    and do not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

  • "Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of eye consciousness.
    Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of ear consciousness, nose consciousness, tongue consciousness, body consciousness, or thinking-mind consciousness,
    -
    so how will I, while not apprehending and not seeing eye consciousness, or ear, nose, tongue, body, or thinking-mind consciousness, label anything with the name bodhisattva?

  • Lord, also those names do not stand alone and do not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

And why?

  • ________________________________________________
    Those names [T1] do not exist [inherently, absolutely,
    independently of the mind, and of the referent] [T2] [U2T]
    [but exist conventionally / relatively / inter-subjectively /
    co-dependently with the mind, and with its referent],
    ________________________________________________
    therefore they do not stand alone
    and do not meet up with anything
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

  • "Lord, I do not apprehend and do not [inherently] see the waxing and waning (i.e. origination, duration / change, cessation) of eye contact, of ear, nose, tongue, body, and thinking-mind contact, or of feeling that arises from the condition of eye contact.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of feeling that arises from the condition of ear, nose, tongue, and body, or thinking-mind contact.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the earth element,

and I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the water element, fire element, wind element, space element, or consciousness element.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of ignorance,

and, Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, or old age and death.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of greed, hatred, or confusion.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of obsessions, obscurations, proclivities, or fetters.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the sixty-two views.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of self, and,

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, or one who sees.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the perfection of giving, and,

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the perfection of morality, patience, perseverance, concentration, or wisdom.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of any of the emptinesses.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the applications of mindfulness,

Lord, and similarly I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the four right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the gateways to liberation ‍— emptiness, signlessness, and wishlessness.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the four concentrations, four immeasurables, or four formless absorptions.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, mindfulness of the gods, mindfulness of what is included in the body, mindfulness of disgust, mindfulness of breathing in and out, or mindfulness of death.

"And, Lord, given that I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the five eyes, six clairvoyances, ten powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha,

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what will I label with the name bodhisattva?

  • That name, furthermore, does not stand alone and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

And why?

  • ________________________________________________
    That name [T1] does not exist [inherently, absolutely,
    independently of the mind, and of the referent] [T2] [U2T]
    [but exist conventionally / relatively / inter-subjectively /
    co-dependently with the mind, and with its referent],
    _________________________________________________
    therefore it does not stand alone
    and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

  • "Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the five appropriating aggregates, which are like a dream,

and, Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the five appropriating aggregates, which are like an illusion, a mirage, a city of the gandharvas, an echo, an apparition, a reflection in the mirror, and a magical creation.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of isolation, calm, non-production, non-stopping, non-appearing, not occasioning anything, non-defilement, or non-purification.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, or the inconceivable element. 152

"Similarly, Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the dharmas that are wholesome and unwholesome, basic immorality and not basic immorality, with outflows and without outflows, with afflictions and without afflictions, ordinary and extraordinary, compounded and uncompounded, defiled and purified, or saṃsāra and nirvāṇa.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of dharmas that are past, future, or present.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the Lord.

Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of tathāgatas, worthy ones, unsurpassed, perfect, complete buddhas seated together with their śrāvaka saṅghas and bodhisattva communities in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River.

Lord, given that I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of tathāgatas, worthy ones, unsurpassed, perfect, complete buddhas seated together with their śrāvaka saṅghas and bodhisattva communities in as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, or northwestern directions, below or above,

-
which bodhisattva will I advise and instruct in what perfection of wisdom?

  • Lord, that name, furthermore, does not stand alone and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

And why?

  • ________________________________________________
    That name [T1] does not exist [inherently, absolutely,
    independently of the mind, and of the referent] [T2] [U2T]
    [but exist conventionally / relatively / inter-subjectively /
    co-dependently with the mind, and with its referent],
    _________________________________________________
    therefore it does not stand alone
    and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

  • "Thus, Lord, I do not apprehend [objectify] and do not [inherently] see [T2] the waxing and waning (i.e. origination, duration / change, cessation) of the suchness of all phenomena.
    Given that I do not apprehend [objectify] and do not [inherently] see [T2] even the waxing and waning (i.e. origination, duration / change, cessation) of the name of the suchness of all phenomena,
    -
    which bodhisattva will I advise and instruct in what perfection of wisdom?

  • Lord, that name suchness, furthermore, does not stand alone
    and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)

And why?

  • ________________________________________________
    That name [T1] does not exist [inherently, absolutely,
    independently of the mind, and of the referent] [T2] [U2T]
    [but exist conventionally / relatively / inter-subjectively /
    co-dependently with the mind, and with its referent],
    _________________________________________________
    therefore it does not stand alone
    and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa;
    no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)


  • "Lord, whatever this designation bodhisattva that is a conventional term for the true nature of dharmas is,
    it cannot be said to be aggregates, or constituents, or sense fields, up to the distinct attributes of a buddha
    ‍— or anything at all, insofar as it is just a dharma designation.

  • Lord, it is just as the name dream cannot be said to be anything at all, (i.e. Emptiness of all 'names'.)
    and the names illusion, echo, apparition, mirage, a reflection of the moon in water, and magical creation cannot be said to be anything at all.

  • That which is the name space cannot be said to be anything at all,
    and similarly the names earth, water, fire, and wind cannot be said to be anything at all.

  • That which is the name suchness cannot be said to be anything at all,
    and the names unmistaken suchness, unaltered suchness, true nature of dharmas, dharma-constituent, establishment of dharmas, certification of dharmas, and very limit of reality cannot be said to be anything at all;

  • the names perfection of giving, morality, patience, perseverance, concentration, and perfection of wisdom cannot be said to be anything at all;
    and the names morality, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation cannot be said to be anything at all.

  • That which is the name stream enterer cannot be said to be anything at all,

  • and the name stream enterer dharmas and the names once-returner, non-returner, worthy one, pratyekabuddha, bodhisattva, and bodhisattva dharmas cannot be said to be anything at all.

  • That which is the name buddha and the name buddha dharmas cannot be said to be anything at all

  • ‍— to be wholesome or unwholesome or neutral, to be basic immorality or not basic immorality, to be permanent or impermanent, or to be happiness or suffering, self or no self, calm or not calm, isolated or not isolated, or a real thing or not a real thing.

  • Having seen the reason for this,
    Lord, I said, 'Given that I do not apprehend [objectify] and do not [inherently] see [T2]
    the waxing and waning (i.e. origination, duration / change, cessation) of all dharmas,
    this really is something I might be uneasy about,
    namely, were I to label with the name bodhisattva or perfection of wisdom.'

  • Lord, that name, furthermore, does not stand alone
    and does not meet up with anything.

And why?

  • ________________________________________________
    That name [T1] does not exist [inherently, absolutely,
    independently of the mind, and of the referent] [T2] [U2T]
    [but exist conventionally / relatively / inter-subjectively /
    co-dependently with the mind, and with its referent],
    _________________________________________________
    therefore it does not stand alone
    and does not meet up with anything.
    -
    (i.e. There are no 'names / characteristics / marks' with/without 'referents', and vice versa; no object / perceived / world with/without subject / perceiver, and vice versa.
    These apparent opposites – ex. the three spheres (subject / perceiver / knower, relation / action / perception / cognition, object / perceived / known), apparent opposites like name & referent, even the two truths themselves – are always empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], not completely non-existent / non-caused / non-functional, not both together, not neither. One aspect / truth implies / proves / enables the other (<==) [U2T]. They are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are all like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. So they do not really originate / arise, exist / change / increase / decrease, or cease / disappear.)


"Lord, if the minds of bodhisattva great beings are not cowed, do not tense up, and do not experience regret, and if they do not tremble, feel frightened, or become terrified when the perfection of wisdom is being spoken about,

you should know that those bodhisattva great beings
stand on the irreversible level (eight bhumi) [T1]
by way of not taking their stand on it [T2] [U2T]
and will go forth to the knowledge of all aspects. 153

(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.)


"Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] form [T1] [U2T];

  • they should not stand in [T2] feeling, perception, volitional factors, or consciousness [T1] [U2T];

  • they should not stand in [T2] the eyes, ears, nose, tongue, body, or thinking mind [T1] [U2T]; and

  • they should not stand in [T2] a form, a sound, a smell, a taste, a feeling, or a dharma [T1] [U2T].

  • They should not stand in [T2] the eye consciousness [T1] [U2T], and

  • they should not stand in [T2] the ear consciousness, nose consciousness, tongue consciousness, body consciousness, or thinking-mind consciousness [T1] [U2T].

  • They should not stand in [T2] eye contact [T1] [U2T];

  • they should not stand in [T2] feeling that arises from the condition of eye contact [T1] [U2T];

  • they should not stand in [T2] ear, nose, tongue, body, or thinking-mind contact [T1] [U2T]; and

  • they should not stand in [T2] feeling that arises from the condition of ear, nose, tongue, body, or thinking-mind contact [T1] [U2T].

  • They should not stand in [T2] the earth element [T1] [U2T], and

  • they should not stand in [T2] the water element, fire element, wind element, space element, or consciousness element [T1] [U2T].

  • They should not stand in [T2] ignorance [T1] [U2T], and

  • they should not stand in [T2] volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, or old age and death [T1] [U2T].


"And why?

  • —————————————————————————————————————————
    Lord, it is because form [T1] is empty of form [T2] [U2T],
    and because feeling . . . perception . . . volitional factors . . . and consciousness is empty of consciousness.
    —————————————————————————————————————————

  • Lord, that emptiness of form is not form,
    and emptiness is not other than form. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Form itself is emptiness,
    and emptiness itself is form. (i.e. One truth implies / proves / enables the other.)

  • Lord, that emptiness of feeling is not feeling,
    and emptiness is not other than feeling. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Feeling itself is emptiness,
    and emptiness itself is feeling. (i.e. One truth implies / proves / enables the other.)

  • Lord, that emptiness of perception is not perception,
    and emptiness is not other than perception. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Perception itself is emptiness,
    and emptiness itself is perception. (i.e. One truth implies / proves / enables the other.)

  • Lord, that emptiness of volitional factors is not volitional factors,
    and emptiness is not other than volitional factors. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Volitional factors themselves are emptiness,
    and emptiness itself is volitional factors. (i.e. One truth implies / proves / enables the other.)

  • Lord, that emptiness of consciousness is not consciousness,
    and emptiness is not other than consciousness. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Consciousness itself is emptiness,
    and emptiness itself is consciousness. (i.e. One truth implies / proves / enables the other.)

(i.e. Copied from Chapter 21:)
[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
[emptiness [T2] is not one thing,
a bodhisattva [T1] another,
and a prior limit [past], a later limit [future], and a middle [T1] another,
-
so, Venerable Śāriputra, therefore, all these‍ — emptiness [T2], a bodhisattva [T1], a prior limit [past], a later limit [future], and a middle‍ [present] [3T] — are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].]
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)


  • "Because of this one of many explanations,
    bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] form [T1] [U2T], and

  • they should not stand in [T2] feeling, perception, volitional factors, or consciousness [T1] [U2T].

  • Connect this in the same way with the constituents and sense fields [T1] [U2T].


  • —————————————————————————————————————————
    "The earth element [T1] is empty of the earth element [T2] [U2T].
    —————————————————————————————————————————

  • The emptiness of the earth element is not the earth element, and emptiness is not other than the earth element. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • The earth element itself is emptiness, and emptiness itself is the earth element. (i.e. One truth implies / proves / enables the other.)

  • The water element . . . the fire element . . . the wind element . . . the space element . . . and the consciousness element is empty of the consciousness element. (i.e. One truth implies / proves / enables the other.)

  • The emptiness of the consciousness element is not the consciousness element, and emptiness is not other than the consciousness element. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • The consciousness element itself is emptiness, and emptiness itself is the consciousness element. (i.e. One truth implies / proves / enables the other.)


  • —————————————————————————————————————————
    "Ignorance [T1] is empty of ignorance [T2] [U2T].
    —————————————————————————————————————————

  • The emptiness of ignorance is not ignorance, and emptiness is not other than ignorance. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Ignorance itself is emptiness, and emptiness itself is ignorance. (i.e. One truth implies / proves / enables the other.)

  • Volitional factors . . . consciousness . . . name and form . . . the six sense fields . . . contact . . . feeling . . . craving . . . appropriation . . . existence . . . birth . . . and old age and death is empty of old age and death. (i.e. One truth implies / proves / enables the other.)

  • The emptiness of old age and death is not old age and death, and emptiness is not other than old age and death. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Old age and death themselves are emptiness, and emptiness itself is old age and death. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] ignorance, up to old age and death [T1] [U2T].


"Furthermore,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] the applications of mindfulness [T1] [U2T].

And why?

  • —————————————————————————————————————————
    Because the applications of mindfulness [T1] are empty of the applications of mindfulness [T2] [U2T].

  • —————————————————————————————————————————

  • That emptiness of the applications of mindfulness is not the applications of mindfulness, and emptiness is not other than the applications of mindfulness. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • The applications of mindfulness themselves are emptiness, and emptiness itself is the applications of mindfulness. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] the applications of mindfulness [T1] [U2T].


  • "Similarly, they should not stand in [T2] the right efforts . . . legs of miraculous power . . . faculties . . . powers . . . limbs of awakening . . . path . . . noble truths . . . concentrations . . . immeasurables . . . formless absorptions . . . eight deliverances . . . nine serial absorptions . . . emptiness, signlessness, and wishlessness . . . clairvoyances . . . ten powers . . . fearlessnesses . . . detailed and thorough knowledges . . . great love . . . great compassion . . . or the distinct attributes of a buddha.


"And why?

  • —————————————————————————————————————————
    Because the distinct attributes of a buddha [T1] are empty of the distinct attributes of a buddha [T2] [U2T].
    —————————————————————————————————————————

  • That emptiness of the distinct attributes of a buddha is not the distinct attributes of a buddha, and emptiness is not other than the distinct attributes of a buddha. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • The distinct attributes of a buddha themselves are emptiness, and emptiness itself is the distinct attributes of a buddha. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] the distinct attributes of a buddha [T1] [U2T].


"Furthermore,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] the perfection of giving [T1] [U2T].

And why?

  • —————————————————————————————————————————
    Because the perfection of giving [T1] is empty of the perfection of giving [T2] [U2T].
    —————————————————————————————————————————

  • Lord, that emptiness of the perfection of giving is not the perfection of giving, and emptiness is not other than the perfection of giving. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • The perfection of giving itself is emptiness, and emptiness itself is the perfection of giving. (i.e. One truth implies / proves / enables the other.)

  • Similarly, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . or the perfection of wisdom [T1] [U2T].

And why?

  • —————————————————————————————————————————
    Because the perfection of wisdom [T1] is empty of the perfection of wisdom [T2] [U2T].
    —————————————————————————————————————————

  • Lord, that emptiness of the perfection of wisdom is not the perfection of wisdom, and emptiness is not other than the perfection of wisdom. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • The perfection of wisdom itself is emptiness, and emptiness itself is the perfection of wisdom. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] the perfection of wisdom [T1] [U2T].


"Furthermore,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] syllables, in syllable accomplishment, 154 in a single explanation, in two explanations, or in a number of different explanations [T1] [U2T].

And why?

  • —————————————————————————————————————————
    Lord, it is because syllables [T1] are empty of syllables [T2] [U2T].
    —————————————————————————————————————————

  • Lord, that emptiness of syllables is not syllables, and emptiness is not other than syllables. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • The syllables themselves are emptiness, and emptiness itself is the syllables. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] syllables [T1] [U2T].


  • "Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] 'form is impermanent,' [T1] [U2T] and

  • they should not stand in [T2] 'feeling, perception, volitional factors, or consciousness is impermanent.' [T1] [U2T]

And why?

  • —————————————————————————————————————————
    Lord, it is because form that is impermanent [T1] is empty of the intrinsic nature of form that is impermanent [T2] [U2T].
    —————————————————————————————————————————

  • That which is the emptiness of impermanence is not impermanence, and impermanence is not other than emptiness. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Impermanence itself is emptiness, and emptiness itself is impermanence. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] 'form is impermanent.' [T1] [U2T]


  • "Similarly, they should not stand in [T2] 'feeling is impermanent' . . . 'perception is impermanent' . . . 'volitional factors are impermanent' . . . or 'consciousness is impermanent.' [T1] [U2T]

And why?

  • —————————————————————————————————————————
    Lord, it is because consciousness that is impermanent [T1] is empty of the intrinsic nature of consciousness that is impermanent [T2] [U2T].
    —————————————————————————————————————————

  • That which is the emptiness of impermanence is not impermanence, and impermanence is not other than emptiness. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Impermanence itself is emptiness, and emptiness itself is impermanence. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] consciousness [T1] [U2T].


  • "Similarly, they should not stand in [T2] 'form is suffering, selfless, calm, empty, signless, wishless, or isolated.' [T1] [U2T]

  • Similarly, they should not stand in [T2] 'feeling . . .'; 'perception . . .'; 'volitional factors . . .'; or consciousness is suffering, selfless, calm, empty, signless, wishless, or isolated.' [T1] [U2T]

And why?

  • —————————————————————————————————————————
    Lord, it is because consciousness that is isolated [T1] is empty of consciousness that is isolated [T2] [U2T].
    —————————————————————————————————————————

  • Lord, the isolation of consciousness is not consciousness, and isolation is not other than consciousness. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Consciousness itself is isolation, and isolation itself is consciousness. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] 'consciousness is isolated.' [T1] [U2T]


  • "Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] suchness [T1] [U2T].

And why?

  • —————————————————————————————————————————
    Lord, it is because suchness [T1] is empty of suchness [T2] [U2T].
    —————————————————————————————————————————

  • Lord, the emptiness of suchness is not suchness, and suchness is not other than emptiness. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • Suchness itself is emptiness, and emptiness itself is suchness. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] suchness [T1] [U2T].

  • Similarly, they should not stand in [T2] the true nature of dharmas, the dharma-constituent, the certification of dharmas, or the very limit of reality [T1] [U2T].


  • "Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] all the dhāraṇī gateways [T1] [U2T].

And why?

  • —————————————————————————————————————————
    Lord, it is because the dhāraṇī gateways [T1] are empty of the dhāraṇī gateways [T2] [U2T].
    —————————————————————————————————————————

  • Lord, the emptiness of the dhāraṇī gateways is not the dhāraṇī gateways, and the dhāraṇī gateways are not other than emptiness. (i.e. The two truths are not the same, not different, not both together, not neither.)

  • The dhāraṇī gateways themselves are emptiness, and emptiness itself is the dhāraṇī gateways. (i.e. One truth implies / proves / enables the other.)

  • Because of this one of many explanations,

  • Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in [T2] all the dhāraṇī gateways [T1] [U2T].


  • "Furthermore, Lord, if bodhisattva great beings practicing the perfection of wisdom without skill in means stand in form with a mind that has descended 156 into grasping at 'I' and grasping at 'mine,' they practice an enactment of form, 157 and they do not practice the perfection of wisdom.

  • If they stand in feeling . . . perception . . . volitional factors . . . or consciousness, they practice an enactment of consciousness, and they do not practice the perfection of wisdom.

And why?

  • Because bodhisattva great beings practicing an enactment do not cultivate the perfection of wisdom, do not fully grasp 158 the perfection of wisdom, do not become absorbed in the yoga of the perfection of wisdom, and therefore do not fulfill the perfection of wisdom and go forth to the knowledge of all aspects.


  • "Lord, if bodhisattva great beings practicing the perfection of wisdom without skill in means stand in the dhāraṇī gateways with minds that have descended into grasping at 'I' and grasping at 'mine,' they practice an enactment of them, and they do not practice the perfection of wisdom.

And why?

  • Because bodhisattva great beings practicing an enactment do not cultivate the perfection of wisdom, do not fully grasp the perfection of wisdom, do not become absorbed in the yoga of the perfection of wisdom, and therefore do not fulfill the perfection of wisdom and go forth to the knowledge of all aspects.


  • "Lord, if bodhisattva great beings practicing the perfection of wisdom without skill in means stand in suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, or the very limit of reality with minds that have descended into grasping at 'I' and grasping at 'mine,' they practice an enactment of those, and they do not practice the perfection of wisdom.

And why?

  • Because bodhisattva great beings practicing an enactment do not cultivate the perfection of wisdom, do not fully grasp the perfection of wisdom, do not become absorbed in the yoga of the perfection of wisdom, and therefore do not complete the perfection of wisdom and go forth to the knowledge of all aspects.


"And why?

  • It is because, Lord, form is not fully grasped, and feeling, perception, volitional factors, and consciousness are not fully grasped.

And why?

  • Because a form not fully grasped is not form because of the emptiness of a basic nature, and feeling . . . perception . . . volitional factors . . . and consciousness not fully grasped is not consciousness, because of the emptiness of a basic nature, up to the very limit of reality is not fully grasped.

And why?

  • Because the very limit of reality not fully grasped is not the very limit of reality because of the emptiness of a basic nature.

  • And also, the perfection of wisdom is not fully grasped . . . because of the emptiness of a basic nature.


"Lord, bodhisattva great beings thus practicing the perfection of wisdom
should analyze how all dharmas [T1] are empty of a basic nature [T2] [U2T],
and the investigation of them should be done in such a way that
the thinking mind does not consider [T2] any dharma at all [in absolute terms] [T1] [U2T].


Lord, this meditative stabilization sphere of bodhisattva great beings is called sarva­dharmāparigṛhīta;
it is vast, prized, infinite, fixed, 159 cannot be stolen, and is not shared in common with śrāvakas and pratyekabuddhas.


"Bodhisattva great beings abiding in that sphere of meditative stabilizations will go forth to the knowledge of all aspects.

And that knowledge of all aspects is not fully grasped, because of inner emptiness, 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 all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a non-existent thing, the emptiness of an intrinsic nature, and the emptiness that is the non-existence of an intrinsic nature.

And why?

  • Because it cannot be expressed as a causal sign [reification / fixation / objectification],
    because a causal sign is an affliction.
    (Note g.255: Causal sign: "A causal sign is the projected reality (objects) that functions as the objective support of a cognitive state. It cannot be separated out from the cognitive state (subject) and to that extent may enjoy a modicum of conventional reality. To "practice with a causal sign" means to look at an apparent phenomenon within accepting that it has more reality than it actually does.")


"What is a causal sign?

  • Form is a causal sign.

  • Feeling, perception, volitional factors, and consciousness are causal signs.

  • Eyes are a causal sign.

  • Ears, nose, tongue, body, and thinking mind are causal signs.

  • A form is a causal sign.

  • A sound, a smell, a taste, a feeling, and a dharma are causal signs.

  • Eye consciousness is a causal sign.

  • Ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness are causal signs.

  • Eye contact is a causal sign.

  • Ear contact, nose contact, tongue contact, body contact, and thinking-mind contact are causal signs.

  • Feeling that arises from the condition of eye contact is a causal sign.

  • Feeling that arises from the condition of ear contact, feeling that arises from the condition of nose contact, feeling that arises from the condition of tongue contact, feeling that arises from the condition of body contact, and feeling that arises from the condition of thinking-mind contact are causal signs.

  • The earth element is a causal sign.

  • The water element, fire element, wind element, space element, and consciousness element are causal signs.

  • Ignorance is a causal sign.

  • Volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death are causal signs.

  • The applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, the path, the perfections, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, emptiness, signlessness, wishlessness, not occasioning anything, the dharma-constituent, the true nature of dharmas, the certification of dharmas, the meditative stabilization gateways, and the dhāraṇī gateways are all causal signs.

  • Syllables are causal signs.

  • A single explanation, two explanations, and a number of different explanations are causal signs.

  • Clairvoyance is a causal sign.

  • All the meditative stabilization gateways and dhāraṇī gateways are causal signs.

  • They are all called affliction.

  • "If the perfection of wisdom were something that
    could be taken up through a causal sign [reification / fixation / objectification],
    then the religious mendicant Śreṇika 160 would not have gained faith in the knowledge of a knower of all here in this teaching.
    (Note: "Lamotte (Chodron 2001, 1759 n. 554) says "the wandering mendicant Śreṇika appears as the prototype of the Mahāyānist saint." He does not at first understand that the dharmas taught in the fundamental Buddhist scriptures have no intrinsic nature, but he has faith in the Buddha teaching that doctrine.)

Which faith?

  • The trust, feeling of confidence, and belief in the perfection of wisdom, the feeling that it is reliable, and the thinking about, weighing, and testing of it ‍— and this not by way of a causal sign and not by way of the absence of a causal sign.


(Copied from chapter 2: "Here, Śāriputra, (i.e. the single, all-encompassing statement – the 'single thought'.) (similar to 4.4)
-
bodhisattva great beings who want to fully awaken to all dharmas in all forms
should make an effort at the perfection of wisdom [U2T]."
-
[Because that thought [T1] is no thought [T2] [U2T]
because the basic nature of thought is clear light [U2T].]
[Thus, it (the perfection of wisdom) should be taken up by way of no causal sign and no absence of causal sign, without taking it up.]
-
(i.e. Pure perception pure actions: Bodhisattvas should always combined conventional relative virtuous activities (all actions of the body, speech mind) / perceptions / feelings / concepts / symbols / images / ideas / thoughts / views / methods / practices / goals / tools / adapted skillful means <==> with more and more wisdom / genuine-emptiness [U2T]; thus acting more and more in accord with the inconceivable true dynamic nature of Reality as it is, with the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T].
Why?
Because, in Reality as it is, everything is like an inconceivable Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent / non-caused / on-functional. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T]. Everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.'. Not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning that everything is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); it has to be personally spontaneously non-dualistically non-conceptually non-conditionally perceived / realised / experience in the here now. Meaning there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation / ranking / judgment / acceptation / rejection in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T]. In that sense everything is primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha.))

  • —————————————————————————
    Thus, it should be taken up by way of no causal sign
    and no absence of causal sign, without taking it up.
    —————————————————————————
    (i.e. Practicing without practicing the perfection of wisdom, without any grasping / attachment / apprehending / obsession / fixation / reification / reference points / absolutes about anything involved – ex. subject, relation / action, object; cause, causality, effect –; without falling into any extreme or middle; not accepting / affirming / seeking / adding / improving / doing in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively; without any di-sision between the three spheres; thus more and more the second truth: the emptiness of inherent existence of all dharmas.)

  • "The religious mendicant Śreṇika also believed in this knowledge of a knower of all.

  • As a faith follower he comprehended with partial knowledge,
    and having thus comprehended did not fully grasp form.

  • Similarly, he did not fully grasp feeling, perception, volitional factors, or consciousness.

And why?

  • Because he did not apprehend a grasper of all dharmas that are empty of their own mark.

And again, why?

  • Because he did not see that knowledge as an inner attainment and clear realization,
    and he did not see it as an outer one.

  • He did not see that knowledge as an inner and outer attainment and clear realization,
    and he did not see that knowledge as some other attainment and clear realization either.

"And why?

  • Because he did not apprehend and see any dharma with which he might know, or which might know, or which he might know,

  • because he did not see that knowledge inside form, and
    he did not see that knowledge inside feeling, perception, volitional factors, or consciousness;
    he did not see that knowledge outside form, and
    he did not see that knowledge outside feeling, perception, volitional factors, or consciousness;
    he did not see that knowledge inside and outside of form, and
    he did not see that knowledge inside and outside of feeling, perception, volitional factors, or consciousness; and
    he did not see that knowledge as other than form, and
    he did not see that knowledge as other than feeling, perception, volitional factors, or consciousness, because of the emptiness of outer and inner.

  • Similarly, up to he did not see that knowledge inside the very limit of reality,
    he did not see that knowledge outside the very limit of reality,
    he did not see that knowledge inside and outside the very limit of reality, and
    he did not see that knowledge as other than the very limit of reality, because of the emptiness of outer and inner.


  • "The religious mendicant Śreṇika believed in this one of many explanations, and, because he could not find all dharmas, as a faith follower believing in it he took the true nature of dharmas as his authority and entered into the knowledge of a knower of all.

  • Believing like that, he did not fully grasp any dharma,
    because he did not pay attention to any causal signs.

  • He did not apprehend any dharma to seize or release,
    because all dharmas are not seized and are not released; and

  • he did not even falsely project nirvāṇa, because he did not falsely project all dharmas.

  • Lord, this ‍— namely, that he does not fully grasp form, that he does not fully grasp feeling, perception, volitional factors, or consciousness because he has not fully grasped all dharmas, up to that he has not fully grasped even the very limit of reality because he has not fully grasped all dharmas ‍— is the state in which the bodhisattva great beings have gone beyond the others; 161 it is the perfection of wisdom.


  • "In the interim they do not pass into complete nirvāṇa until their prayers are completed, up to until the eighteen distinct attributes are completed.

And why?

  • Because those prayers are non-prayers,
    those powers are non-powers,
    those fearlessnesses are non-fearlessnesses,
    those detailed and thorough knowledges are non-detailed and non-thorough knowledges,
    up to those eighteen distinct attributes of a buddha are non-buddha-dharmas ‍—
    they are not dharmas (existent) and they are not non-dharmas (non-existent).

  • Lord, this ‍— namely, that they do not fully grasp form, up to that they do not fully grasp even the very limit of reality because they have not fully grasped all dharmas ‍— is the state in which bodhisattva great beings have gone beyond the others; it is the perfection of wisdom.


"Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should make an investigation like this:

  • 'Just what is the perfection of wisdom?

  • Of what is it a perfection of wisdom?

  • Why is it the perfection of wisdom?

  • And what is the perfection of wisdom for?'

If, when they investigate and ponder like that, they see that

  • ——————————————————————————
    the dharma that does not exist and that they do not find
    is the perfection of wisdom,
    ——————————————————————————

  • they see it well, because, Lord,
    ————————————————————————————
    all dharmas [T1] do not exist and are not found [T2] [U2T]."
    ————————————————————————————

Then venerable Śāriputra asked venerable Subhūti,

"Venerable Subhūti, what dharmas do not exist and are not found?"

"Venerable Śāriputra," replied Subhūti,

  1. "because of inner emptiness,

  2. outer emptiness,

  3. inner and outer emptiness,

  4. the emptiness of emptiness,

  5. great emptiness,

  6. the emptiness of ultimate reality,

  7. the emptiness of the compounded,

  8. the emptiness of the uncompounded,

  9. the emptiness of what transcends limits,

  10. the emptiness of no beginning and no end,

  11. the emptiness of non-repudiation,

  12. the emptiness of a basic nature,

  13. the emptiness of all dharmas,

  14. the emptiness of its own mark,

  15.  the emptiness of not apprehending,

  16. the emptiness of a non-existent thing,

  17. the emptiness of an intrinsic nature, and

  18.  the emptiness that is the non-existence of an intrinsic nature,

  • —————————————————————————————————————————
    the perfection of wisdom, Venerable Śāriputra, [T1] does not exist [inherently] and is not found [T2] [U2T].
    —————————————————————————————————————————

  • The perfection of concentration, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of giving [T1] do not exist [inherently] and are not found [T2] [U2T].

  • Venerable Śāriputra,
    inner emptiness [T1] does not exist [inherently] and is not found [T2] [U2T].

  • Venerable Śāriputra,
    up to the emptiness that is the non-existence of an intrinsic nature also [T1] does not exist [inherently] and is not found [T2] [U2T].

  • Venerable Śāriputra, because of inner emptiness, up to the emptiness that is the non-existence of an intrinsic nature,
    form [T1] does not exist [inherently] and is not found [T2] [U2T].

  • Venerable Śāriputra,
    feeling, perception, volitional factors, and consciousness [T1] do not exist [inherently [T2] [U2T and are not found,

  • up to the thirty-seven dharmas on the side of awakening [T1] do not exist [inherently] and are not found [T2] [U2T].

  • The clairvoyances [T1] do not exist [inherently [T2] [U2T and are not found,

  • up to the eighteen distinct attributes of a buddha [T1] do not exist [inherently] and are not found [T2] [U2T].

  • Venerable Śāriputra,
    —————————————————————————————————————————
    suchness [T1] does not exist [inherently] and is not found [T2] [U2T].
    —————————————————————————————————————————

  • Venerable Śāriputra,
    —————————————————————————————————————————
    the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, up to the very limit of reality [T1] does not exist [inherently] and is not found [T2] [U2T].
    —————————————————————————————————————————

  • Venerable Śāriputra,
    a stream enterer also [T1] does not exist [inherently] and is not found [T2] [U2T], up to

  • Venerable Śāriputra,
    a worthy one, pratyekabuddha, bodhisattva, and buddha [T1] do not exist [inherently [T2] [U2T and are not found.

  • Venerable Śāriputra, because of inner emptiness, up to the emptiness that is the non-existence of an intrinsic nature,
    —————————————————————————————————————————
    all-knowledge (of sravaka pratyekabuddha) also [T1] does not exist [inherently] and is not found [T2] [U2T].
    —————————————————————————————————————————

  • —————————————————————————————————————————
    The knowledge of all path aspects (of Bodhisattvas) [T1] does not exist [inherently] and is not found [T2] [U2T].
    —————————————————————————————————————————

  • Venerable Śāriputra,
    —————————————————————————————————————————
    the knowledge of all aspects (of Buddhas) also [T1] does not exist [inherently] and is not found [T2] [U2T].
    —————————————————————————————————————————


"Venerable Śāriputra, if the minds of bodhisattva great beings thus practicing the perfection of wisdom are not cowed, do not tense up, and do not experience regret ‍— if they do not tremble, feel frightened, or become terrified ‍—

you should know that those bodhisattva great beings
are not separated from the knowledge of all aspects."

Then venerable Śāriputra asked venerable Subhūti,

"Venerable Subhūti, why should you know that bodhisattva great beings
are not separated from the knowledge of all aspects?"

  • "Venerable Śāriputra," replied Subhūti,
    "form is separated from the intrinsic nature of form, (i.e. Form has no inherent nature; it is empty of inherent existence, but still appearing.)
    and bodhisattva great beings practicing the perfection of wisdom know that as it really is.

  • Venerable Śāriputra, feeling . . . perception . . . volitional factors . . . and consciousness
    is separated from the intrinsic nature of consciousness.

  • Venerable Śāriputra, the perfection of giving . . . the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom
    is separated from the intrinsic nature of the perfection of wisdom.

  • Connect this in the same way with Venerable Śāriputra,
    the eighteen distinct attributes of a buddha are separated from the intrinsic nature of the eighteen distinct attributes of a buddha,

  • and the very limit of reality is separated from the intrinsic nature of the very limit of reality." (i.e. Even the 'ultimate reality' has no inherent nature; it is empty of inherent existence, but still appearing.)

  • (Note: Intrinsic nature: "This term denotes the ontological status of phenomena, according to which they are said to possess existence in their own right‍—inherently, in and of themselves, objectively, and independent of any other phenomena such as our conception and labeling. The absence of such an ontological reality is defined as the true nature of reality, emptiness. Also rendered here as "basic nature.")


Śāriputra then asked,

"Venerable Subhūti, what intrinsic nature does form have,
and what intrinsic nature do feeling, perception, volitional factors, and consciousness have?"


"Venerable Śāriputra," replied Subhūti,

  • "the intrinsic nature of form is not a real thing, (i.e. Form has no inherent nature; it is empty of inherent existence, but still appearing.)

  • and the intrinsic nature of feeling, perception, volitional factors, and consciousness is not a real thing.

  • Venerable Śāriputra,
    the intrinsic nature of the very limit of reality is not a real thing,


so, Venerable Śāriputra, because of this one of many explanations,

  • form is separated from the intrinsic nature of form, (i.e. Form has no inherent nature; it is empty of inherent existence, but still appearing.)

  • feeling . . . perception . . . volitional factors . . . and consciousness is separated from the intrinsic nature of consciousness.

  • And similarly, up to the very limit of reality is separated from the intrinsic nature of the very limit of reality.


"Furthermore, Venerable Śāriputra,

  • form is separated from the defining mark of form., (i.e. Form has real form-mark; it is empty of inherent existence, but still appearing.)

  • Feeling . . . perception . . . volitional factors . . . and consciousness is separated from the defining mark of consciousness.

  • And similarly, up to the very limit of reality is separated from the defining mark of the very limit of reality.

  • "A defining mark too is separated from the intrinsic nature of a defining mark. (i.e. A defining mark has no inherent nature; it is empty of inherent existence, but still appearing.)

  • The intrinsic nature of a defining mark is separated from the intrinsic nature of a defining mark." (i.e. A defining mark has no inherent nature; it is empty of inherent existence, but still appearing.)

Śāriputra then asked,

"Venerable Subhūti, do bodhisattva great beings training in this training go forth to the knowledge of all aspects?"


  • "Exactly so. Venerable Śāriputra, exactly so," replied Subhūti.
    "Bodhisattva great beings who are training in this training go forth to the knowledge of all aspects.

And why?

  • Venerable Śāriputra,
    it is because all dharmas [T1] have not been produced
    and have not gone forth [in absolute terms] [T2] [U2T]
    [, just conventionally / relatively / inter-subjectively]."

"Venerable Subhūti, why have all dharmas not been produced and not gone forth?" asked Śāriputra.


  • "Venerable Śāriputra," replied Subhūti,

  • ————————————————————————————
    "form [T1] is empty of form [T2] [U2T].
    You cannot get at its production and going forth.
    ————————————————————————————
    (i.e. There are no real three stages of existence – origination / production, duration / change, cessation / going forth –, or total absence of those. The entities and their marks exist conventionally / relatively / inter-subjectively, but not ultimately.)

  • Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is empty of consciousness.
    You cannot get at its production and going forth.

  • Similarly, up to the very limit of reality is empty of the very limit of reality.
    You cannot get at its production and going forth.


"Venerable Śāriputra, bodhisattva great beings thus practicing the perfection of wisdom
are near (i.e. has become habituated to) unsurpassed, perfect, complete awakening [U2T]. 162

  • And as they get ever nearer to unsurpassed, perfect, complete awakening
    they get ever closer to attaining a perfectly pure body, a perfectly pure voice, a perfectly pure mind, and perfectly pure marks.

  • And as bodhisattva great beings attain an ever more perfectly pure body, an ever more perfectly pure voice, an ever more perfectly pure mind, and ever more perfectly pure marks,
    they do not produce a greedy thought, and they do not produce any thought with hatred, confusion, pride, deviousness, envy, miserliness, attachment, or view,

  • so they never are born in a mother's womb, they constantly and always take birth apparitionally, and, except to bring beings to maturity, they are never born in the terrible forms of life.

  • They will bring beings to maturity, purify a buddhafield, and pass on from buddhafield to buddhafield without ever being separated from the lord buddhas until awakening in unsurpassed, perfect, complete awakening.

Therefore, Venerable Śāriputra,
___________________________________________________________________
bodhisattva great beings who want to attain these good qualities and benefits
should practice the perfection of wisdom without giving up perseverance.
___________________________________________________________________

Venerable Śāriputra, bodhisattva great beings thus practicing the perfection of wisdom
are near unsurpassed, perfect, complete awakening [U2T]."

This was the eighth chapter, "The Religious Mendicant Śreṇika," of "The Perfection of Wisdom in Eighteen Thousand Lines." 163




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

  1. Chapter 0 – Introduction to the Sutra

  2. Chapter 1 – Introduction / the Assembly

  3. Chapter 2 – Production of the Thought

  4. Chapter 3 – Designation

  5. Chapter 4 – Equal to the Unequal

  6. Chapter 5 – Tongue

  7. Chapter 6 – Subhūti

  8. Chapter 7 – Entry into flawlessness

  9. Chapter 8 – The Religious Mendicant Śreṇika

  10. Chapter 9 – Causal Signs

  11. Chapter 10 – Illusion-like

  12. Chapter 11 – Embarrassment

  13. Chapter 12 – Elimination of Views

  14. Chapter 13 – The Six Perfections

  15. Chapter 14 – Neither Bound nor Freed

  16. Chapter 15 – Meditative Stabilization

  17. Chapter 16 – Dhāraṇī Gateway

  18. Chapter 17 – Level Purification

  19. Chapter 18 – The Exposition of Going Forth in the Great Vehicle

  20. Chapter 19 – Surpassing

  21. Chapter 20 – Not Two

  22. Chapter 21 – Subhūti

  23. Chapter 22 – Śatakratu

  24. Chapter 23 – Hard to Understand

  25. Chapter 24 – Unlimited

  26. Chapter 25 – Second Śatakratu

  27. Chapter 26 – Getting Old

  28. Chapter 27 – Reliquary

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

  30. Chapter 29 – Different Tīrthika Religious Mendicants

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

  32. Chapter 31 – Physical Remains

  33. Chapter 32 – The Superiority of Merit

  34. Chapter 33 – Dedication

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

  36. Chapter 35 – Hells

  37. Chapter 36 – Teaching The Purity of all Dharmas

  38. Chapter 37 – Nobody

  39. Chapter 38 – Cannot Be Apprehended

  40. Chapter 39 – The Northern Region

  41. Chapter 40 – The Work of Māra

  42. Chapter 41 – Not Complete Because of Māra

  43. Chapter 42 – Revealing the World

  44. Chapter 43 – Inconceivable

  45. Chapter 44 – Made Up

  46. Chapter 45 – A Boat

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

  48. Chapter 47 – Taming Greed

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

  50. Chapter 49 – Irreversibility

  51. Chapter 50 – Teaching the Signs of Irreversibility

  52. Chapter 51 – Skillful means

  53. Chapter 52 – Completion of the Means

  54. Chapter 53 – The Prophecy about Gaṅgadevī

  55. Chapter 54 – Teaching the Cultivation of Skillful Means

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

  57. Chapter 56 – Equal Training

  58. Chapter 57 – Practice

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

  60. Chapter 59 – Non-attachment

  61. Chapter 60 – Entrusting

  62. Chapter 61 – Inexhaustible

  63. Chapter 62 – Leaping Above Absorption

  64. Chapter 63 – Many Inquiries about the Two Dharmas

  65. Chapter 64 – Perfectly Displayed

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

  67. Chapter 66 – A Demonstration of Skillful Means

  68. Chapter 67 – Morality

  69. Chapter 68 – Growing and Flourishing

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

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

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

  73. Chapter 72 – Teaching the Absence of Marks

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

  75. Chapter 74 – Exposition of the Sameness of Dharmas

  76. Chapter 75 – Exposition of Non-complication –

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

  78. Chapter 77 – Teaching the Purification of a Buddhafield

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

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

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

  82. Chapter 81 – Yogic Practice of the Ultimate

  83. Chapter 82 – The Unchanging True Nature of Dharmas

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

  85. Chapter 84 – Collection

  86. Chapter 85 – Sadāprarudita

  87. Chapter 86 – Dharmodgata

  88. Chapter 87 – Entrusting

  89. Résumés in bullet points of all chapters.




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