Tuesday, June 14, 2022

Prajnaparamita-18K - Chapter 14 - Neither Bound nor Freed - 314

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 314
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 14 - Neither Bound nor Freed –

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

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


14. NEITHER BOUND NOR FREED – Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; ex. not bound / tainted / samsara, not free / purified / nirvana, not both together, not neither.

(i.e. Résumé:
Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; ex. not bound / tainted / samsara, not free / purified / nirvana, not both together, not neither.
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Bodhisattvas are armed with the six perfections, and the armor of other practices.
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They act / practice without acting / practicing, without any grasping / attachment / obsession / fixation / reification / reference points / absolutes & oppositions [T2] [U2T], without falling for any extreme or middle, without any duality / di-vision between subject & object & action, cause & effect & causality, right & wrong, movement & rest, samsara (bounded) & nirvana (free); without accepting or rejecting anything in absolute terms; more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T].
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"They view all dharmas as emptiness [T2] and they do not give up on all beings [T1] [U2T]."
– (i) "Even though bodhisattva great beings have released beings from the three terrible forms of life in an unbounded, infinite number of world systems [T1], still no beings (object) at all have been released (relation / action) (subject = the bodhisattva) [T2] [U2T]."
– (ii) "Even though bodhisattva great beings conjure up a splendid array of a wheel-turning emperor and give food to those seeking food, up to give whatever requirements are appropriate [T1], still they (subject) do not give (relation / action) anything (object-1-gift) to any being (object-2-recipient) [T2] [U2T]."
– (iii) "Even though bodhisattva great beings establish an unbounded, infinite number of beings in the ten wholesome actions, up to establish them in the eighteen distinct attributes of a buddha [T1], still they do not establish any beings [F.134.b] in the ten wholesome actions, up to they do not establish any beings in the eighteen distinct attributes of a buddha [T2] [U2T]."
– (iv) "Even though bodhisattva great beings establish an unbounded, infinite number of beings in the perfection of patience [T1], still they do not establish any beings in the perfection of patience [T2] [U2T]."
– (v) "Even though bodhisattva great beings establish all beings in physical and mental perseverance [T1], still they do not cause any beings to take up, enter into, and be established in physical and mental perseverance [T2] [U2T]."
– (vi) "Even though bodhisattva great beings [F.136.a] establish all beings in the perfection of concentration [T1], still they do not cause any beings to take up, enter into, and be established in the perfection of concentration [T2] [U2T]. "
– (vii) "Even though bodhisattva great beings establish all beings in the perfection of wisdom [T1], still they do not establish any beings in the perfection of wisdom [T2] [U2T]."
– (viii) "Even though bodhisattva great beings establish all beings in the perfection of wisdom [T1], still they do not establish any beings in the perfection of wisdom [T2] [U2T]."
– (ix) "Even though bodhisattva great beings establish all beings in as many world systems as there are sand particles in the Gaṅgā River to the east and in all ten directions in the six perfections [T1], still they do not establish any beings in the six perfections [T2] [U2T]."
– (x) "Even if bodhisattva great beings were to produce the thought, 'I have to establish an unbounded, infinite number of beings in the six perfections, up to the knowledge of all aspects furnished with the best of all aspects,' [T1] they would not have produced a thought for the welfare of any being [T2] [U2T]."
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"Those bodhisattva great beings should be understood to be armed with no armor
because all dharmas [T1], given the illusory nature of dharmas, are empty of their own mark [T2] [U2T]."
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Why? Because all dharmas – including the three spheres of any relation / action / causality / production, the apparent opposites of any duality, even the two truths themselves – are empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].
Because the knowledge of all aspects is not made, is not unmade, and does not occasion anything, and those beings for whose sake bodhisattva great beings are armed with great armor are not made, not unmade, and do not occasion anything either. So bodhisattvas act without acting, without any attachment / fixation / absolutes (just conventional / relative / inter-subjective concepts, ideas, truths, views, methods, practice, milestones, goals, teachings …).
Why? Because all dharmas are not made, not unmade, and do not occasion anything.
Because all dharmas do not make, do not unmake, and do not occasion anything.
Because they absolutely do not exist inherently and absolutely cannot be apprehended.
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All dharmas are not bound (tainted / samsara) and are not freed (purified / nirvana).
And why? Because all dharmas do not exist inherently [T2] [do not exist objectively / independently of the subject / mind].
That is why they are not bound and are not freed. [not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.]
Similarly, because they are isolated and so on, they are not bound and are not freed.
.
Because all dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.',
then they are not bound and are not freed.
Because all dharmas do not exist inherently, all dharmas are not bound and are not freed.
It is because all dharmas are isolated (from the words and signs for things?), calm, empty, signless, wishless, do not occasion anything, and are not produced that they are not bound and are not freed. (see 10.30)
A form… that is wholesome, unwholesome, with afflictions, without afflictions, with basic immorality, without basic immorality, with outflows, without outflows, ordinary, extraordinary, defiled, and purified is not bound and is not freed. Because form… does not exist inherently.
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Logic: Because of being empty of inherent existence <==> because dependently co-arisen / interdependent, then all dharmas – including the Great Vehicle and Suchness – are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is; and vice versa. Meaning not describable / conceivable / understood by our flawed dualistic conceptual conditioned ordinary mind(s), not indescribable / inconceivable / misunderstood, not both together, not neither.
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Résumé of Madhyamaka Logic: Because all dharmas – physical, conceptual, mental; pure or impure; including the three spheres of any type of relation / action, the apparent opposites of any duality / triad / quad, even the two truths themselves – are conventionally dependently co-arise (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, <==> Then all dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T] <==> Then there are no real three stages of becoming or three times, or complete absence of those – origination / beginning / birth / coming / before / past, duration / middle / life / during / present, cessation / ending / death / going / after / future -- for any dharma; and there are no real relation or non-relation / opposition or non-opposition / separation or union / differentiation or identity … between dharmas <==> Then all dharmas are not existent / caused / functional, not non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent / related / caused / produced, not independent / unrelated / non-caused / non-produced / spontaneous, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen [T1-only], not empty of inherent existence [T2-only], not both truths together as if different and opposite [2T], not neither of the two truths as if the same and one [1T]; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth; not isolated / calm / empty / signless / wishness / unoriginated / unarisen / unproduced / unconditioned / unchanging / unceasing, not non-isolated / non-cal / non-empty / non-signless / non-wishless / originated / arisen / produced / conditioned / changing / ceasing, not both together, not neither, and there is no fifth; not bound (tainted / samsara), not free (purified / nirvana), not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth– for whatever 'this is'. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond causality, matter-energy, space & time, beyond being describable or undescribable, beyond being conceivable or inconceivable. <==> Then there is no independent / universal / absolute / inherently existing basis for anything, for any judgment, for any discrimination / differentiation / ranking, for any activity in absolute terms, just conventionally / relatively / intersubjectively. <==> Then  there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it help someone to get closer to the inconceivable liberating Truth [U2T].)

Then venerable Subhūti inquired of the Lord,
"Lord, you say 'armed with great armor' again and again.
Lord, to what extent are bodhisattva great beings armed with great armor?"


The Lord said, "Subhūti, here bodhisattva great beings, having become armed with great armor‍ —

  • that is, armed with perfection of giving armor,

  • and armed with perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom armor;

  • armed with applications of mindfulness armor,

  • and armed with right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path armor;

  • armed with inner emptiness armor,

  • up to armed with emptiness that is the non-existence of an intrinsic nature armor;

  • and armed with powers armor,

  • armed with fearlessnesses armor,

  • armed with detailed and thorough knowledges armor,

  • and armed with distinct attributes of a buddha armor‍

  • —and having become armed with the armor of the knowledge of all aspects and the body of a buddha,
    they pervade world systems in the great billionfold world system with light and shake the earth.

  • Having blown out all the fires in the hell dwellings, extinguished the sufferings of the beings in the hells, and caused them to know their suffering is extinguished, those bodhisattvas [F.132.b] say 'I bow to you, tathāgata, worthy one, perfectly complete Buddha!' proclaiming the name out loud,
    Then those beings in the hells, having heard the sound buddha, find pleasure and mental happiness.
    They emerge from those hells just because of that pleasure and mental happiness, and wherever lord buddhas are standing and can be seen and can be pleased they take birth in those world systems, reborn as gods and humans.


  • "Similarly, beings emerge from animal dwellings and the world of Yama and are reborn wherever lord buddhas are standing.


  • "Similarly, they pervade with light as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, and they shake them in the six ways.

  • Having blown out all the fires in the hell dwellings, extinguished the sufferings of the beings in the hells, and caused them to know their suffering is extinguished, those bodhisattvas say 'I bow to you, tathāgata, worthy one, perfect complete Buddha!' proclaiming the name out loud.
    Then those beings in the hells, having heard the sound buddha, find pleasure and mental happiness.
    They emerge from those hells just because of that pleasure and mental happiness, and wherever lord buddhas are standing and can be seen and attended to, they take birth in those world systems, reborn as gods and humans.


  • "Similarly, those beings die in animal dwellings and the world of Yama [F.133.a] and take birth in whichever world systems lord buddhas are standing.


  • "Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way.

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  • "To illustrate, Subhūti, were a clever magician or magician's apprentice to have conjured up the hells, animal dwellings, and the worlds of Yama in front of a gathering of beings at the junction of two main roads, and having conjured them up were they to proclaim to those beings the word 'Buddha,' the word 'Dharma,' and the word 'Saṅgha,' then, when those they have conjured up have emerged from those hells, animal dwellings, and the worlds of Yama because of the word Buddha, the word Dharma, and the word Saṅgha, Subhūti, what do you think,
    would that magician or magician's apprentice have caused any beings to emerge from the hells, animal dwellings, or the worlds of Yama?"

  • "No, Lord," answered Subhūti.

  • "Similarly, Subhūti," said the Lord,
    (i) "even though bodhisattva great beings have released beings from the three terrible forms of life in an unbounded, infinite number of world systems [T1], still no beings (object) at all have been released (relation / action) (subject = the bodhisattva) [T2] [U2T].
    And why?
    Because, Subhūti, this is just the way things are, given the illusory nature of dharmas [U2T]. 237
    Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way.

  • "Furthermore, Subhūti, bodhisattva great beings stand in the perfection of giving and armed with great armor conjure up a great billionfold world system made of beryl. [F.133.b]
    Having conjured up a great billionfold world system made of beryl, they conjure up a splendid array of a wheel-turning emperor.
    Having conjured up a splendid array of a wheel-turning emperor, they give food to those seeking food, and similarly they give drink, clothes, transport, perfume, flower garlands, flowers, incense, creams, powders, requirements, houses, bedding, shawls, and requirements for sustaining themselves, as well as medicines gold, silver, jewels, gems, corals, conch shells, crystals, pearls, and ornaments‍ — whatever requirements are appropriate.
    Having given food to those seeking food, up to and having given whatever requirements are appropriate,
    they then teach those beings the Dharma‍ — that is, just this Dharma conjoined with the six perfections‍ —
    and, having heard that exposition of the Dharma those beings, never become separated from the six perfections right up until they fully awaken to unsurpassed, perfect, complete awakening.

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  • "To illustrate further, Subhūti, suppose a clever magician or magician's apprentice were to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and given food to those seeking food, up to and given whatever requirements are appropriate. What do you think, Subhūti,
    would that magician or magician's apprentice have given anything to anybody (generosity)?"

  • "No, Lord," answered Subhūti.

  • "Similarly, Subhūti," said the Lord,
    (ii) "even though bodhisattva great beings conjure up a splendid array of a wheel-turning emperor and give food to those seeking food, up to give whatever requirements are appropriate [T1], still they (subject) do not give (relation / action) anything (object-1-gift) to any being (object-2-recipient) [T2] [U2T]. [F.134.a]
    And why?
    Because, Subhūti, this is just the way things are, given the illusory nature of dharmas [U2T].
    Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way.

  • "Furthermore, Subhūti, bodhisattva great beings stand in the perfection of morality and intentionally take birth.
    Born in the family of a wheel-turning emperor, they stand in that wheel-turning majesty, establish beings in the ten wholesome actions, establish beings in the four concentrations, the four immeasurables, and the four formless absorptions, up to establish beings in the thirty-seven dharmas on the side of awakening,
    and those beings never become separated from that teaching right up until they fully awaken to unsurpassed, perfect, complete awakening.

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  • "To illustrate, Subhūti, suppose a clever magician or magician's apprentice were to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and established them in the ten wholesome actions, up to established them in the eighteen distinct attributes of a buddha. What do you think, Subhūti,
    would that magician or magician's apprentice have established any beings in the ten wholesome actions (morality),
    up to would they have established them in the eighteen distinct attributes of a buddha?"

  • "No, Lord," answered Subhūti.

  • "Similarly, Subhūti," said the Lord,
    (iii) "even though bodhisattva great beings establish an unbounded, infinite number of beings in the ten wholesome actions, up to establish them in the eighteen distinct attributes of a buddha [T1], still they do not establish any beings [F.134.b] in the ten wholesome actions, up to they do not establish any beings in the eighteen distinct attributes of a buddha [T2] [U2T].
    And why?
    Because, Subhūti, this is just the way things are, given the illusory nature of dharmas [U2T].
    Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way.

  • "Furthermore, Subhūti, bodhisattva great beings standing in the perfection of patience cause beings to engage in the perfection of patience and establish them in it.
    And how, Subhūti, do bodhisattva great beings standing in the perfection of patience cause beings to engage in the perfection of patience and establish them in it?
    Subhūti, after bodhisattva great beings have produced their first thought of awakening they arm themselves with great armor in this way: they think, 'Even if all beings deal me a blow with a stick, stone, their fists, knife, or a sword, 238 I will not let myself feel any sort of mental anguish,' and they also establish all beings in such patience.

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  • "To illustrate, Subhūti, were a clever magician or magician's apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to engage in the perfection of patience and established them in it, what do you think, Subhūti, would that magician or magician's apprentice have established any beings in the perfection of patience?"

  • "No, Lord," answered Subhūti.

  • "Similarly, Subhūti," said the Lord,
    (iv) "even though bodhisattva great beings establish an unbounded, infinite number of beings in the perfection of patience [T1], still they do not establish any beings in the perfection of patience [T2] [U2T].
    And why?
    Because, Subhūti, this is just the way things are, given the illusory nature [F.135.a] of dharmas.
    Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way.

  • "Furthermore, Subhūti, bodhisattva great beings standing in the perfection of perseverance cause beings to take up, enter into, and be established in the perfection of perseverance.
    And how, Subhūti, do bodhisattva great beings standing in the perfection of perseverance cause beings to take up, enter into, and be established in the perfection of perseverance?
    Subhūti, here bodhisattva great beings standing in the perfection of perseverance with attention connected with the knowledge of all aspects cause beings to take up, enter into, and be established in physical and mental perseverance. 239

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  • "To illustrate, Subhūti, were a clever magician or magician's apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to take up, enter into, and be established in physical and mental perseverance, what do you think, Subhūti, would that magician or magician's apprentice have caused any beings to take up, enter into, and be established in physical and mental perseverance?"

  • "No, Lord," answered Subhūti.

  • "Similarly, Subhūti," said the Lord,
    (v) "even though bodhisattva great beings establish all beings in physical and mental perseverance [T1], still they do not cause any beings to take up, enter into, and be established in physical and mental perseverance [T2] [U2T].
    And why?
    Because, Subhūti, this is just the way things are, given the illusory nature of dharmas [U2T]. [F.135.b]
    Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way.

  • "Furthermore, Subhūti, bodhisattva great beings standing in the perfection of concentration cause all beings to take up, enter into, and be established in the perfection of concentration.
    And how, Subhūti, do bodhisattva great beings standing in the perfection of concentration cause all beings to take up, enter into, and be established in the perfection of concentration?
    Subhūti, here bodhisattva great beings standing in the sameness of all dharmas do not consider any dharma to be wavering or not wavering.
    Subhūti, bodhisattva great beings stand in the perfection of concentration in that way, and they cause all beings to take up, enter into, and be established in the perfection of concentration like that.
    And those whom they have caused to take it up never become separated from that perfection of concentration, right up until they fully awaken to unsurpassed, perfect, complete awakening.

———————————————————-——

  • "To illustrate, Subhūti, were a clever magician or magician's apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to take up, enter into, and be established in the perfection of concentration, what do you think, Subhūti, would that magician or magician's apprentice have caused any beings to take up, enter into, and be established in the perfection of concentration?"

  • "No, Lord," answered Subhūti.

  • "Similarly, Subhūti," said the Lord,
    (vi) "even though bodhisattva great beings [F.136.a] establish all beings in the perfection of concentration [T1], still they do not cause any beings to take up, enter into, and be established in the perfection of concentration [T2] [U2T].
    And why?
    Because, Subhūti, this is just the way things are, given the illusory nature of dharmas [U2T].
    Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way.

  • "Furthermore, Subhūti, bodhisattva great beings standing in the perfection of wisdom cause all beings to take up, enter into, and be established in the perfection of wisdom.
    And how, Subhūti, do bodhisattva great beings standing in the perfection of wisdom cause all beings to take up, enter into, and be established in the perfection of wisdom?
    Subhūti, here bodhisattva great beings practicing the perfection of wisdom do not apprehend the production, cessation, defilement, purification, proximity, or remoteness of any dharma.
    Subhūti, bodhisattva great beings stand in the perfection of wisdom in that way, and they cause all beings to take up, enter into, and be established in the perfection of wisdom like that.

———————————————————-——

  • "To illustrate, Subhūti, were a clever magician or magician's apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to take up, enter into, and be established in the perfection of wisdom, what do you think, Subhūti, would that magician or magician's apprentice have caused any beings to take up, enter into, and be established in the perfection of wisdom?"

  • "No, Lord," [F.136.b] answered Subhūti.

  • "Similarly, Subhūti," said the Lord,
    (viii) "even though bodhisattva great beings establish all beings in the perfection of wisdom [T1], still they do not establish any beings in the perfection of wisdom [T2] [U2T].
    And why?
    Because, Subhūti, this is just the way things are, given the illusory nature of dharmas [U2T].
    Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way.

  • "Furthermore, Subhūti, bodhisattva great beings armed with great armor, having gone 240 to as many world systems as there are sand particles in the Gaṅgā River to the east, in the same way they personally stand in the perfection of giving they cause the beings who are standing in those world systems to take up the perfection of giving, and to enter into and be established in it.
    Similarly, in the same way they personally stand in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom, they also cause those beings to take up . . . up to the perfection of wisdom, and to enter into and be established in them.
    They teach the Dharma‍—that is, just this Dharma conjoined with the six perfections ‍—
    and, having heard that Dharma, those beings never become separated from the six perfections, right up until they fully awaken to unsurpassed, perfect, complete awakening.

  • "Similarly, having gone to as many world systems as there are sand particles in the Gaṅgā River in each of the directions to the south, west, and north; the northeast, southeast, southwest, and northwest; and below and above, in the same way that they personally stand in the perfection of giving [F.137.a] they cause the beings who are standing in those world systems to take up the perfection of giving, and to enter into and be established in it.
    Similarly, in the same way they personally stand in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom they also cause those beings to take up . . . up to the perfection of wisdom, and to enter into and be established in them.
    They teach the Dharma‍ — that is, just this Dharma conjoined with the six perfections‍ —
    and, having heard that Dharma, those beings never become separated from the six perfections right up until they fully awaken to unsurpassed, perfect, complete awakening.

———————————————————-——

  • "To illustrate, Subhūti, were a clever magician or magician's apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to take up, enter into, and be established in the six perfections, what do you think, Subhūti, would that magician or magician's apprentice have caused any beings to take up, enter into, and be established in the six perfections?"

  • "No, Lord," answered Subhūti.

  • "Similarly, Subhūti," said the Lord,
    (ix) "even though bodhisattva great beings establish all beings in as many world systems as there are sand particles in the Gaṅgā River to the east and in all ten directions in the six perfections [T1], still they do not establish any beings in the six perfections [T2] [U2T].
    And why?
    Because, Subhūti, this is just the way things are, given the illusory nature of dharmas [U2T].
    Subhūti, it is said bodhisattva great beings are 'armed with great armor' in that way.

  • "Furthermore, [F.137.b] Subhūti, bodhisattva great beings, having become armed with great armor, stand with their thought connected with the knowledge of all aspects without giving an opportunity for the production of other thoughts such as 241 'I have to establish just this many in the perfection of giving; this many I do not have to establish. I have to establish just this many in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; this many I do not have to establish. I have to establish just this many in the applications of mindfulness; this many I do not have to establish. I have to establish just this many in . . . up to the eighteen distinct attributes of a buddha; this many I do not have to establish. I have to establish just this many in the result of stream enterer; this many I do not have to establish. I have to establish just this many in the result of once-returner; this many I do not have to establish. I have to establish just this many in the result of non-returner; this many I do not have to establish. I have to establish just this many in the state of a worthy one; this many I do not have to establish. I have to establish just this many in a pratyekabuddha's awakening; this many I do not have to establish. I have to establish just this many in the knowledge of all aspects; this many I do not have to establish.'
    On the contrary, they think, 'I have to establish an unbounded, infinite number of beings in the six perfections, I have to establish them in the thirty-seven dharmas on the side of awakening, and I have to establish them in the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha. I have to establish them in the result of stream enterer, and I have to establish them in the result of once-returner, in the result of non-returner, [F.138.a] in the state of a worthy one, and in a pratyekabuddha's awakening. I have to establish an unbounded, infinite number of beings in the knowledge of all aspects.'

———————————————————-——

  • "To illustrate, Subhūti, were a clever magician or magician's apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and to have produced the thought, 'I have to establish an unbounded, infinite number of beings in the six perfections, I have to establish them in the applications of mindfulness, in the eightfold noble path, and I have to establish them in . . . up to the eighteen distinct attributes of a buddha; I have to establish them in the result of stream enterer, up to I have to establish them in the state of a worthy one, and in a pratyekabuddha's awakening; I have to establish them in the knowledge of all aspects,' what do you think, Subhūti, would that magician or magician's apprentice have established any beings in the six perfections, up to established any beings in the knowledge of all aspects?"

  • "No, Lord," answered Subhūti.

  • "Similarly, Subhūti," said the Lord,
    (x) "even if bodhisattva great beings were to produce the thought, 'I have to establish an unbounded, infinite number of beings in the six perfections, up to the knowledge of all aspects furnished with the best of all aspects,' [T1] they would not have produced a thought for the welfare of any being [T2] [U2T].
    And why?
    Because, Subhūti, this is just the way things are, given the illusory nature of dharmas [U2T].
    Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way."

———————————————————-——

  • Subhūti then said, "The way I understand what you, Lord, have said is that
    those bodhisattva great beings should be understood to be armed with no armor 242 [F.138.b]
    because all dharmas [T1], given the illusory nature of dharmas, are empty of their own mark [T2] [U2T].
    -

And why?

  • Because, Lord, form is empty of form, and

  • because feeling . . . perception . . . volitional factors . . . and consciousness is empty of consciousness;
    because eyes are empty of eyes, and

  • because ears . . . nose . . . tongue . . . body . . . and thinking mind is empty of thinking mind;
    because a form is empty of a form, and

  • because a sound . . . a smell . . . a taste . . . a feeling . . . and a dharma is empty of a dharma;
    because eye consciousness is empty of eye consciousness, and
    because ear consciousness . . . nose consciousness . . . tongue consciousness . . . body consciousness . . . and thinking-mind consciousness is empty of thinking-mind consciousness;
    because eye contact is empty of eye contact, and

  • because ear contact . . . nose contact . . . tongue contact . . . body contact . . . and thinking-mind contact is empty of thinking-mind contact;

  • because feeling that arises from the condition of eye contact is empty of feeling that arises from the condition of eye contact, and

  • because 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 is empty of feeling that arises from the condition of thinking-mind contact;

  • because the perfection of giving is empty of the perfection of giving,

  • up to the perfection of wisdom is empty of the perfection of wisdom;

  • because inner emptiness is empty of inner emptiness,
    up to the emptiness that is the non-existence of an intrinsic nature is empty of the emptiness that is the non-existence of an intrinsic nature;

  • because the applications of mindfulness are empty of the applications of mindfulness,
    up to the eighteen distinct attributes of a buddha are empty of the eighteen distinct attributes of a buddha; and

  • because, Lord, even a bodhisattva is empty of bodhisattva,
    and great armor is empty of great armor.

  • I understand that bodhisattva great beings are armed with no armor,
    Lord, through this one of many explanations." [F.139.a]

  • Subhūti having spoken thus, the Lord said to him, "Exactly so, Subhūti, exactly so. It is just as you say.
    And why?
    Because, Subhūti, the knowledge of all aspects is not made, is not unmade, and does not occasion anything, 243
    and those beings for whose sake bodhisattva great beings are armed with great armor are not made, not unmade, and do not occasion anything either."

———————————————————-——

  • Subhūti then asked, "Why is the knowledge of all aspects not made, not unmade, and why does it not occasion anything?
    And why are those beings for whose sake bodhisattva great beings are armed with great armor not made, not unmade,
    and why do they not occasion anything?"

    "Subhūti," said the Lord, "given that you cannot apprehend a maker (subject),
    the knowledge of all aspects is not made, not unmade, and does not occasion anything,
    and those beings for whose sake bodhisattva great beings are armed with great armor are also not made, not unmade, and do not occasion anything.
    And why?
    Because, Subhūti, form is not made, not unmade, and does not occasion anything,
    and those beings for whose sake bodhisattva great beings are armed with great armor are also not made, not unmade, and do not occasion anything.

  • "And why?
    Because, Subhūti, form does not make, does not unmake, and does not occasion anything,
    -
    and feeling, perception, volitional factors, and consciousness do not make, do not unmake, and do not occasion anything;
    -
    the eyes do not make, do not unmake, and do not occasion anything,
    -
    and the ears, nose, tongue, body, and thinking mind do not make, do not unmake, and do not occasion anything;
    -
    a form does not make, does not unmake, and does not occasion anything,
    -
    and a sound, a smell, a taste, a feeling, and a dharma do not make, do not unmake, and do not occasion anything;
    -
    the eye consciousness does not make, does not unmake, and does not occasion anything,
    -
    and the ear consciousness, nose consciousness, tongue consciousness, body [F.139.b] consciousness, and thinking-mind -
    consciousness do not make, do not unmake, and do not occasion anything;
    -
    eye contact does not make, does not unmake, and does not occasion anything,
    -
    and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact do not make, do not unmake, and do not occasion anything;
    -
    and feeling that arises from the condition of eye contact does not make, does not unmake, and does not occasion anything,
    and feeling that arises from the condition of ear, nose, tongue, body, and thinking-mind contact does not make, does not unmake, and does not occasion anything.
    -
    Subhūti, a self does not make, does not unmake, and does not occasion anything,
    and a living being, a creature, up to one who knows and one who sees 244 does not make, does not unmake, and does not occasion anything.
    -
    And why?
    Because they absolutely do not exist [inherently] [T2] and absolutely cannot be apprehended [in absolute terms].
    -
    -
    -
    Subhūti, a dream does not make, does not unmake, and does not occasion anything,
    and an illusion, an echo, an apparition, a reflection in the mirror, a mirage, and a magical creation do not make, do not unmake, and do not occasion anything.
    And why?
    Because they absolutely do not exist [inherently] [T2] and absolutely cannot be apprehended [in absolute terms].
    -
    Subhūti, inner emptiness does not make, does not unmake, and does not occasion anything.
    And why?
    Because it absolutely does not exist [inherently] [T2] and absolutely cannot be apprehended [in absolute terms].
    -
    Subhūti, up to the emptiness that is the non-existence of an intrinsic nature does not make, does not unmake, and does not occasion anything.
    And why?
    Because they absolutely do not exist [inherently] [T2] and absolutely cannot be apprehended [in absolute terms].
    -
    Subhūti, the thirty-seven dharmas on the side of awakening do not make, do not unmake, and do not occasion anything.
    And why?
    Because they absolutely do not exist [inherently] [T2] and absolutely cannot be apprehended [in absolute terms].
    -
    The ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha do not make, do not unmake, and do not occasion anything.
    And why?
    Because they absolutely do not exist [inherently] [T2] and absolutely cannot be apprehended [in absolute terms]. [F.140.a]
    -
    Subhūti, suchness does not make, does not unmake, and does not occasion anything.
    And why?
    Because it absolutely does not exist [inherently] [T2] and absolutely cannot be apprehended [in absolute terms].
    -
    Similarly, Subhūti, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, and the very limit of reality do not make, do not unmake, and do not occasion anything.
    And why?
    Because they absolutely do not exist [inherently] [T2] and absolutely cannot be apprehended [in absolute terms].
    -
    Subhūti, awakening does not make, does not unmake, and does not occasion anything.
    All-knowledge, the knowledge of paths, and the knowledge of all aspects do not make, do not unmake, and do not occasion anything.
    And why?
    Because they absolutely do not exist [inherently] [T2] and absolutely cannot be apprehended [in absolute terms].

  • "Subhūti, through this one of many explanations you should understand that
    the knowledge of all aspects is not made, not unmade, and does not occasion anything,
    and those beings for whose sake bodhisattva great beings are armed with great armor are not made, not unmade, and do not occasion anything.
    Subhūti, it is said that bodhisattva great beings are 'armed with great armor' in that way."

———————————————————-——

  • "Lord," said Subhūti, "the way I understand what you have said, Lord, is that
    form is not bound and is not freed,
    and feeling, perception, volitional factors, and consciousness, Lord, are not bound and are not freed."

  • Pūrṇa Maitrāyaṇī­putra then said, "Venerable Subhūti, you are saying
    form is not bound and is not freed?
    You are saying feeling, perception, volitional factors, and consciousness are not bound and are not freed?"

  • "Exactly so, venerable Pūrṇa, [F.140.b] exactly so, Venerable Pūrṇa," replied Subhūti.
    "Form, Venerable Pūrṇa, is not bound and is not freed;
    feeling, perception, volitional factors, and consciousness are not bound and are not freed."

  • Pūrṇa then asked, "Venerable Subhūti,
    what is form that is not bound and is not freed?
    What is feeling, perception, volitional factors, and consciousness that are not bound and are not freed?"

  • "Venerable Pūrṇa," replied Subhūti,
    "dream-like form is not bound and is not freed;
    dream-like feeling, perception, volitional factors, and dream-like consciousness are not bound and are not freed.
    Similarly, form that is like an echo, like an illusion, like a mirage, like an apparition, like a reflection in the mirror, and like a magical creation is not bound and is not freed;
    feeling, perception, volitional factors, and consciousness . . . that are like a magical creation are not bound and are not freed.

  • "Venerable Pūrṇa, past form is not bound and is not freed.
    Venerable Pūrṇa, past feeling, perception, volitional factors, and past consciousness are not bound and are not freed.
    Similarly, Venerable Pūrṇa, future form is not bound and is not freed.
    Venerable Pūrṇa, future feeling, perception, volitional factors, and future consciousness are not bound and are not freed.
    Venerable Pūrṇa, present form is not bound and is not freed.
    Venerable Pūrṇa, present feeling, perception, volitional factors, and present consciousness are not bound and are not freed.

  • "And why?
    Because form does not exist [inherently] [T2], form is not bound and is not freed. 245
    Because feeling . . . perception . . . volitional factors . . . and consciousness does not exist [inherently] [T2], [F.141.a]
    consciousness is not bound and is not freed.
    Similarly, it is because form . . . feeling . . . perception . . . volitional factors . . . and consciousness is isolated, calm, empty, signless, wishless, does not occasion anything, and is not produced that consciousness is not bound and is not freed.
    -
    Venerable Pūrṇa, a form that is wholesome, unwholesome, with afflictions, without afflictions, with basic immorality, without basic immorality, with outflows, without outflows, ordinary, extraordinary, defiled, and purified is not bound and is not freed.
    And why? Because form does not exist [inherently] [T2].
    That is why form is not bound and is not freed.
    Similarly, Venerable Pūrṇa, feeling . . . perception . . . volitional factors . . . and consciousness that is wholesome or unwholesome, up to purified is not bound and is not freed.
    And why? Because consciousness does not exist [inherently] [T2].
    That is why consciousness is not bound and is not freed.

"Venerable Pūrṇa, all dharmas are not bound and are not freed.
And why? Because all dharmas do not exist [inherently] [T2].
That is why they are not bound and are not freed.
Similarly, because they are isolated and so on, they are not bound and are not freed.

  • (i.e. About isolation: "Isolation is traditionally categorized as being of three types: (1) isolation of the body (kāyaviveka), which refers to remaining in solitude free from desirous or disturbing objects; (2) isolation of the mind (cittaviveka), which is mental detachment from desirous or disturbing objects; and (3) isolation from the "substrate" (upadhiviveka), which indicates detachment from all things that perpetuate rebirth, including the five aggregates, the afflictions, and karma."
    i.83 "All the perfect instructions Subhūti gives to the gods are given through the sustaining power of the Tathāgata, but they are not sustained by anything, because all phenomena, even emptiness and reality, are not sustained by anything, are not held up by or powered by anything. Nothing is conjoined with or disjoined from reality such that it could be sustained by it. It is just this isolation that is its sustaining power."
    i.156 "Words are used for the benefit of others [T1]. You should not complicate reality, which is one and isolated from the words and signs for things [T2] [U2T]. All phenomena, practices, and results are like illusions. Their ultimate reality is unchanging."
    3.127 "Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced, they do not apprehend a false projection of miraculous power, they do not apprehend what they might falsely project, or what might be falsely projecting; apart from paying attention to the knowledge of all aspects they do not intend miraculous power, or intend to accomplish miraculous power."
    3.128 ""Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced, they hear sounds with the purified divine ear that transcends the human‍—namely, human and divine ones.94 Thus they do not apprehend the sound …"
    6.24 ""Subhūti, bodhisattva great beings thus practicing the perfection of wisdom do not view 'form is permanent.' They do not view 'form is impermanent.' They do not view 'form is happiness' or 'is suffering,' 'has a self' or 'is selfless,' 'is calm' or 'is not calm,' 'is empty' or 'is not empty,' 'has a sign,' or 'is signless,' 'is wished for' or 'is wishless,' 'is compounded' or 'is uncompounded,' 'is arising' or 'is stopping,' 'is isolated' or 'is not isolated,' 'is wholesome' or 'is unwholesome,' 'is with basic immorality' or 'is without basic immorality,' 'is with outflows' or 'is without outflows,' [F.61.a] 'is afflicted' or 'is unafflicted,' 'is ordinary' or 'is extraordinary,' 'is defilement' or 'is purification,' or 'form is saṃsāra.' Neither do they view 'form is nirvāṇa.'"
    8.8 " Lord, I do not apprehend and do not see the waxing and waning of isolation, calm, non production, non stopping, non appearing, not occasioning anything, non defilement, or non purification."
    8.11 "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."
    8.25 "Similarly, they should not stand in 'form is suffering, selfless, calm, empty, signless, wishless, or isolated.' Similarly, they should not stand in 'feeling . . .'; 'perception . . .'; 'volitional factors . . .'; or consciousness is suffering, selfless, calm, empty, signless, wishless, or isolated.' And why? Lord, it is because consciousness that is isolated is empty of consciousness that is isolated. Lord, the isolation of consciousness is not consciousness, and isolation is not other than consciousness. Consciousness itself is isolation, and isolation itself is consciousness. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in 'consciousness is isolated.'"
    9.1 "If they practice 'form is isolated' or 'not isolated' they practice a causal sign. If they practice 'feeling, perception, volitional factors, or consciousness is isolated' or 'not isolated' they practice a causal sign; they do not practice the perfection of wisdom."
    9.12 "Venerable Śāriputra," replied Subhūti, "if, when bodhisattva great beings practice the perfection of wisdom they do not practice form; … do not practice 'form is isolated' or practice 'it is not isolated'; do not practice 'feeling, perception, volitional factors, or consciousness is isolated' or practice 'it is not isolated,' then, Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that you should know that they have skillful means."
    10.28 "Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about form its suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect, but do not apprehend them. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom."
    10.30 "they analytically understand that form is 'isolated,' but do not apprehend it; and they analytically understand that feeling, perception, volitional factors, and consciousness are 'isolated,' but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.")

  • "Venerable Pūrṇa, the perfection of giving is not bound and is not freed.
    Similarly, the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom is not bound and is not freed‍
    because it does not exist [inherently] [T2] it is not bound and is not freed;
    because it is isolated and so on it is not bound and is not freed.

  • "Venerable Pūrṇa, inner emptiness is also not bound and is not freed.
    Venerable Pūrṇa, up to emptiness that is the non-existence of an intrinsic nature is also not bound and is not freed. [F.141.b]
    Venerable Pūrṇa, the thirty-seven dharmas on the side of awakening are also not bound and are not freed.
    Venerable Pūrṇa, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha are also not bound and are not freed
    because they do not exist [inherently] [T2] they are not bound and are not freed,
    because they are isolated and so on they are not bound and are not freed.

  • "Venerable Pūrṇa, awakening is also not bound and is not freed,
    the knowledge of all aspects is also not bound and is not freed,
    and a bodhisattva is also not bound and is not freed
    because they do not exist [inherently] [T2] they are not bound and are not freed,
    because they are isolated they are not bound and are not freed, and
    because they are not produced they are not bound and are not freed.

  • "Venerable Pūrṇa, suchness is also not bound and is not freed.
    Venerable Pūrṇa, unmistaken suchness . . . , unaltered suchness . . . , the true nature of dharmas . . . , the dharma-constituent . . . , the establishment of dharmas . . . , the certification of dharmas . . . , and the very limit of reality is also not bound and is not freed‍
    because it does not exist [inherently] [T2] and is isolated it is not bound and is not freed,
    because it is not produced it is not bound and is not freed.

  • "In that way, Venerable Pūrṇa, bodhisattva great beings are not bound and are not freed.
    In that way the six perfections are also not bound and are not freed,
    up to the knowledge of all aspects is not bound and is not freed.
    Those beings they will lead to nirvāṇa are also not bound and are not freed,
    those buddhafields that they will purify are also not bound and are not freed,
    those lord buddhas on whom they will attend are also not bound and are not freed,
    the Dharma they will hear is also not bound and is not freed,
    the lord buddhas from whom they will never again be separated are also not bound and are not freed, and
    the clairvoyances from which they will not be separated, [F.142.a] the five eyes from which they will not be separated, and the meditative stabilizations from which they will not be separated are also not bound and are not freed.
    The knowledge of path aspects they will produce is not bound and is not freed,
    the knowledge of all aspects they will awaken to is not bound and is not freed,
    the wheel of Dharma they will turn is not bound and is not freed, and
    the beings they will lead to nirvāṇa in the three vehicles are not bound and are not freed.

  • "Thus indeed, Venerable Pūrṇa, will bodhisattva great beings who are not bound and are not freed
    awaken in the six perfections to all dharmas, given that they do not exist [inherently] [T2], are isolated, and are not produced."

———————————————————-——

This was the fourteenth chapter, "Neither Bound nor Freed," 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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