Tuesday, June 14, 2022

Prajnaparamita-18K - Chapter 12 - Transcending Thoughts & Views - 312

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 312
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 12 - Transcending Thoughts & Views

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

More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2021/03/table-of-content.html


12. ELIMINATION – Transcending Thoughts & Views – Using thoughts, concepts, ideas, views, theories about dharmas, but without any attachment / fixation / absolutes, without gasping at the three stages of becoming — thus not contaminated by them.

(i.e. Résumé:
Transcending Thoughts & Views – Using thoughts, concepts, ideas, views, theories about dharmas, but without any attachment / fixation / absolutes, without gasping at the three stages of becoming — thus are not contaminated by them.
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Bodhisattvas can transcend / purify all words / concepts / ideas / thoughts / views / actions / practices / goals … by directly realising the true nature & dynamic of the mind and its fabrications [U2T / U3S / Uopp / U2T-2T], the true nature & dynamic of the conditioning / karmic cycle. Thus not accepting / affirming / seeking any view in absolute terms, not rejecting / negating / abandoning / eliminating any valid view in absolute terms.
-
Bodhisattvas are unattached even to that unequaled thought of awakening without outflows, a thought equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas.
Why? Because thoughts [T1] are no thoughts [T2] [U2T].
What is that though? "Here after the production of the first thought of awakening [T1]
they do not see either the production or stopping of any dharma at all [T2] [U2T] ‍—
they do not see its decrease, increase, coming, going, defilement, or purification."
"that thought in which there is no production, no stopping,
no decrease, no increase, no coming, no going, no defilement, and no purification"
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Bodhisattvas may use without using any/all dharmas – physical, conceptual, mental –, but without any attachment / fixation / absolutes. So what was a dharma with outflow (binding), is purified / transmuted into a dharma without outflow (non-binding) by directly realising its true nature & dynamic as it is here & now. Bodhisattvas are unattached to both the dharmas / thoughts with outflow, and the dharmas / thoughts without outflow. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
-
From Chapter 2: Bodhisattvas use without using ordinary dharmas, perform without performing ordinary activities, practice without practicing ordinary practices, … but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes … thus are not contaminated by them. Why? Because Bodhisattvas are fully aware of the true nature & dynamic as it is [U2T] of all dharmas involved, they are not fooled by illusory appearances, not grasping them, not attached to them, not slaves to them, not creating more karma because of them, not suffering because of them. And that is nirvana here & now. That is the benefits of practicing the perfection of Wisdom, or directly realising the Union of the Two Truths about all dharmas.
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From Chapter 9: The purity of all dharmas:
Because of the state of absolute purity bodhisattvas do not apprehend (reify, objectify) any dharma [T2] [U2T].
Not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything [in absolute terms] is called the purity of all dharmas.
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All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.
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Bodhisattva great beings practicing the perfection of wisdom like that [T1] do not apprehend all dharmas, whereby they do not falsely project and do not settle down on reality [T2] [U2T], even with that thought of awakening equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas. Therefore, bodhisattvas are said to be great beings.)

Then venerable Śāriputra said to the Lord,
"Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be 'great beings.' "


"Śāriputra," replied the Lord,
"be confident in your readiness to explain the sense in which bodhisattvas are said to be great beings."


Śāriputra then explained,

  • "Lord, they reveal the Dharma to beings to eliminate [transcend]
    the view of a self and, similarly,
    the view of a being, a living being, a person, one who lives, an individual, one born of Manu, a child of Manu, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, and one who sees.

  • And by way of not apprehending anything they reveal the Dharma to beings to eliminate [transcend]
    the view of annihilation,
    the view of permanence,
    the view of existence, and
    the view of non-existence;

  • the view of aggregates,
    the view of constituents,
    the view of sense fields,
    the view of isolation, and
    the view of dependent origination; and

  • the view of the perfections,
    the view of the dharmas on the side of awakening,
    the view of the powers and fearlessnesses,
    the view of the distinct attributes of a buddha,
    the view of bringing beings to maturity,
    the view of the purification of a buddhafield,
    he view of awakening,
    the view of the Buddha,
    the view of the Dharma,
    the view of the Saṅgha,
    the view of turning the wheel of the Dharma, and
    the view of complete nirvāṇa.

  • It is in this sense bodhisattvas are said to be great beings."

Then venerable Subhūti asked venerable Śāriputra,
"What causes bodhisattva great beings to have a view about form, and to have a view about feeling, perception, volitional factors, and consciousness, up to to have a view about the distinct attributes of a buddha?"


"Venerable Subhūti," replied Śāriputra,

  • "bodhisattva great beings practicing the perfection of wisdom
    without skill in means apprehend form,
    and by way of apprehending it produce a view about it.

  • Similarly, they apprehend feeling . . . perception . . . volitional factors . . . and consciousness,
    and by way of apprehending it produce a view about it,

  • up to they apprehend the distinct attributes of a buddha,
    and by way of apprehending them produce a view about them.

  • That, venerable Subhūti, causes bodhisattva great beings to have a view about form,
    up to have a view about the distinct attributes of a buddha,

  • whereas bodhisattva great beings practicing the perfection of wisdom
    with skillful means reveal the Dharma by way of not apprehending anything,
    to eliminate [transcend] those views."

Then venerable Subhūti said to the Lord,
"Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings."


"Subhūti, be confident in your readiness to speak!" replied the Lord.


Subhūti then explained, "Lord,

  • because they are unattached even to that unequaled thought of awakening without outflows,
    a thought equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas,
    in that sense bodhisattvas are said to be great beings.

  • (i.e. Bodhisattvas may use without using all dharmas – physical, conceptual, mental –, but without any attachment / fixation / absolutes. So what was a dharma with outflow (binding), is purified / transmuted into a dharma without outflow (non-binding) by directly realising its true nature & dynamic as it is here & now. Bodhisattvas are unattached to both the dharmas / thoughts with outflow, and the dharmas / thoughts without outflow. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
    From Chapter 2: Bodhisattvas use without using ordinary dharmas, perform without performing ordinary activities, practice without practicing ordinary practices, … but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes … thus are not contaminated by them. Why? Because Bodhisattvas are fully aware of the true nature & dynamic as it is [U2T] of all dharmas involved, they are not fooled by illusory appearances, not grasping them, not attached to them, not slaves to them, not creating more karma because of them, not suffering because of them. And that is nirvana here & now. That is the benefits of practicing the perfection of Wisdom, or directly realising the Union of the Two Truths about all dharmas.)
    (Notes about outflow:
    "Mental afflictions can be called outflows since they "flow out," i.e., they are caused by certain dharmas (said to be "with outflows")."
    "Mental defilements or contaminations that "flow out" toward the objects of cyclic existence, binding us to them."
    "A term of Jain origin. It refers to uncontrolled thoughts, being distracted by objects, and hence its meaning of "leaks."")

And why?

  • Because that thought of all-knowing is a thought that is without outflows and does not belong [in the three realms] 216 ‍—
    and even to that thought of all-knowing that is without outflows and does not belong [in the three realms]
    they are unattached.

  • That is why they are counted as great beings." 217

Then venerable Śāriputra asked venerable Subhūti,
"Venerable Subhūti, what is the thought of bodhisattva great beings that is equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas?"


"Venerable Śāriputra," replied Subhūti,

  • "here after the production of the first thought of awakening [T1]
    they do not see either the production or stopping of any dharma at all ‍—
    they do not see its decrease, increase, coming, going, defilement, or purification [T2] [U2T].

  • Venerable Śāriputra,
    that thought in which there is no production, no stopping,
    no decrease, no increase, no coming, no going, no defilement, and no purification
    ‍— in [F.120.b] which there is no śrāvaka thought, no pratyekabuddha thought, no bodhisattva thought, and no perfectly complete buddha thought ‍—
    that, Venerable Śāriputra, is the thought of bodhisattva great beings that is equal to the unequaled,
    a thought not shared in common with any śrāvakas or pratyekabuddhas."

Śāriputra then said,

  • "Venerable Subhūti, you said,
    'Even to that thought of all-knowing that is without outflows
    and does not belong [in the three realms] they are unattached.'

  • Venerable Subhūti, would not form, then, also be unattached?
    Would not feeling, perception, volitional factors, and consciousness also be unattached?"


"Venerable Śāriputra," replied Subhūti,

  • "form is also unattached. (i.e. Bodhisattvas are unattached to form.)

  • Feeling, perception, volitional factors, and consciousness are also unattached.

  • The thirty-seven dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges,
    up to the distinct attributes of a buddha are also unattached."

  • (i.e. Bodhisattvas may use without using all dharmas – physical, conceptual, mental –, but without any attachment / fixation / absolutes. So what was a dharma with outflow (binding), is purified / transmuted into a dharma without outflow (non-binding) by directly realising its true nature & dynamic as it is here & now. Bodhisattvas are unattached to both the dharmas / thoughts with outflow, and the dharmas / thoughts without outflow. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
    From Chapter 2: Bodhisattvas use without using ordinary dharmas, perform without performing ordinary activities, practice without practicing ordinary practices, … but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes … thus are not contaminated by them. Why? Because Bodhisattvas are fully aware of the true nature & dynamic as it is [U2T] of all dharmas involved, they are not fooled by illusory appearances, not grasping them, not attached to them, not slaves to them, not creating more karma because of them, not suffering because of them. And that is nirvana here & now. That is the benefits of practicing the perfection of Wisdom, or directly realising the Union of the Two Truths about all dharmas.)
    (Notes about outflow:
    "Mental afflictions can be called outflows since they "flow out," i.e., they are caused by certain dharmas (said to be "with outflows")."
    "Mental defilements or contaminations that "flow out" toward the objects of cyclic existence, binding us to them."
    "A term of Jain origin. It refers to uncontrolled thoughts, being distracted by objects, and hence its meaning of "leaks."")

Śāriputra then said, "Venerable Subhūti, you said,
'That thought of all-knowing is without outflows and does not belong [in the three realms].'
Venerable Subhūti, would not the thought of ordinary foolish beings,
then, because it is empty of a basic nature [U2T], also be without outflows and not belong [in the three realms] [in the three realms]?
Would not the śrāvakas' and pratyekabuddhas' thought, and the thought of lord buddhas,
then, because they are empty of a basic nature, also be without outflows and not belong [in the three realms]?"
(i.e. All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)


"Exactly so, Venerable Śāriputra," replied Subhūti.

Śāriputra then asked,
"Venerable Subhūti, would not form,
because it is empty of a basic nature [U2T], also be without outflows and not belong [in the three realms]? [F.121.a]
Would not feeling, perception, volitional factors, and consciousness,
because they are empty of a basic nature, also be without outflows and not belong [in the three realms]?"
(i.e. All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)


"Exactly so, Venerable Śāriputra," replied Subhūti.


Śāriputra then asked,
"Venerable Subhūti, would not the thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha,
because they are empty of a basic nature, also be without outflows and not belong [in the three realms]?"
(i.e. All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)


"Exactly so, Venerable Śāriputra," replied Subhūti.

  • "The thought of ordinary foolish beings, because it is empty of a basic nature [U2T], is without outflows and does not belong [in the three realms].

  • All śrāvaka and pratyekabuddha thought, and the thought of lord buddhas, because it is empty of a basic nature [U2T], is also without outflows and does not belong [in the three realms].

  • Form, because it is empty of a basic nature [U2T], also is without outflows and does not belong [in the three realms], up to consciousness, because it is empty of a basic nature [U2T], is also without outflows and does not belong [in the three realms].

  • The thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha, because they are empty of a basic nature, are also without outflows and do not belong [in the three realms]."

  • (i.e. All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)

Śāriputra then said,
"Venerable Subhūti, you said 'unattached even to that thought because it is no thought.' 218
Venerable Subhūti, would not no-form, then, also be unattached to form? 219
Would not no-feeling also be unattached to feeling?
Would not no-perception also be unattached to perception?
Would not no-volitional factors also be unattached to volitional factors?
And would not no-consciousness [F.121.b] also be unattached to consciousness?"
(i.e. Bodhisattvas are unattached to form… because it is a no-form…; because the five aggregates are empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], merely labeled / imputed by the mind [U3S].)


"Exactly so, Venerable Śāriputra," replied Subhūti.
(i.e. Bodhisattvas may use without using those dharmas, but without any attachment / fixation / absolutes.)

Śāriputra then asked,
"Venerable Subhūti, would not no-thirty-seven dharmas on the side of awakening, then, also be unattached to the thirty-seven dharmas on the side of awakening,
up to would not no-distinct attributes of a buddha also be unattached to the distinct attributes of a buddha?"
(i.e. Bodhisattvas are unattached to any dharma because it is a no-dharma…; because all dharmas are empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], merely labeled / imputed by the mind [U3S].)


"Exactly so, Venerable Śāriputra," replied Subhūti.
"It is exactly as you say.

No-form is unattached to form.

No-feeling . . . no-perception . . . no-volitional factors . . . and no-consciousness is also unattached to consciousness.

No-constituents . . . no-sense fields . . . no-dependent originations . . . no-dharmas on the side of awakening . . . no-powers . . . no-fearlessnesses . . . no-detailed and thorough knowledges . . .

up to and no-distinct attributes of a buddha are unattached to the distinct attributes of a buddha.
(i.e. Bodhisattvas may use without using those dharmas, but without any attachment / fixation / absolutes.)


"Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that [T1] do not apprehend all dharmas, whereby they do not falsely project and do not settle down on reality [T2] [U2T], even with that thought of awakening equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas. Therefore, bodhisattvas are said to be great beings.

This was the twelfth chapter, "Elimination of Views," of "The Perfection of Wisdom in Eighteen Thousand Lines."




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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