Tuesday, June 14, 2022

Prajnaparamita-18K - Chapter 18 - No real movement or rest - 318

.

The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 318
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 18 - No real going forth / movement / change or standing / resting / non-changing

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

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


18. THE EXPOSITION OF GOING FORTH IN THE GREAT VEHICLE – Nothing is going forth / moving or standing / resting in absolute terms, just conventionally / relatively / inter-subjectively. Empty-traveler empty-traveling to an empty-destination.

(i.e. Résumé:
There are no real three stages of becoming – origination / production, duration / change / movement / going forth, cessation / resting  / standing –; no real origin / samsara, traveling / going forth and destination / nirvana.
-
All dharmas – including the great Vehicle – are not really caused / produced or non-caused / non-produced, existent or non-existent, changing or non-changing, moving / going forth or resting / standing, functional or non-functional, ceasing or non-ceasing … in absolute terms, just conventionally / relatively / inter-subjectively.
-
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.
-
[So there is nothing to accept or reject, nothing to change or not-change … in absolute terms:] The Great Vehicle is not really about somebody leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means.
-
All dharmas are unmoving / unchanging in absolute terms.
They do not go anywhere, they do not come from anywhere, and they do not remain anywhere.
All dharmas are without any real, inherently existing, three stages of becoming or three times – (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future; or cause / production, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.
-
In Reality as it is here & now, all dharmas are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because all dharmas are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
-
Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
That vehicle does not move [change].
-
The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
-
Even this Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease in absolute terms; just conventionally / relatively / inter-subjectively.
It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
-
This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not ceasein absolute terms; just conventionally / relatively / inter-subjectively.
All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
-
Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
-
The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
-
Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.
-
—--------------------------------------
-
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.
-
Nothing is really caused or not-caused, existent or non-existent, changing or not-changing, resting / standing or moving / going forth, functional or not-functional, ceasing or not-ceasing … in absolute terms, only conventionally / relatively / inter-subjectively. So there is no real origin / past, traveling / change / present, destination / future, just conventionally / relatively / inter-subjectively; not real samsara, path, nirvana.
-
Conclusion: there is no real 'movement / going forth from the three realms', no real 'resting / standing in the knowledge of all aspects / omniscience', no real 'subject going forth from samsara to nirvana' – just conventionally / relatively / inter-subjectively. [U2T])

Content

  • [A] 'From where will the Great Vehicle go forth?' (origin / the three realms / samsara)

  • [B] 'Where will the Great Vehicle stand?' (destination / nirvana / enlightenment)

  • [C] 'Who will go forth in the Great Vehicle?'‍ (traveler / goer)

  • [D] "What do you not apprehend such that all is not apprehended?


"Subhūti, in regard to what you have asked‍ —
[A - Question] 'From where will the Great Vehicle go forth?' 319  (origin / the three realms / samsara) —
-
(i.e. Being empty & all … nothing really rests or moves, stands or goes forth,
Nothing is really arisen or unarisen, caused or not-caused, existent or non-existent, conditioned or unconditioned, changing / going-forth or unchanging / resting / standing, functional / occasioning or non-functional / non-occasioning, ceasing or unceasing, good or bad, bound or freed, samsara or nirvana, 'this' or 'non-this' – nor both together, nor neither. Reality as it is is beyond such dualities / opposites.)

[Answer:]

  • it will go forth [change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
    from the three realms [samsara / ignorance] and

  • will stand wherever there is knowledge of all aspects [final destination / effect: nirvana / omniscience], and

  • it will stand, furthermore, by way of non-duality [Uopp / U3S / U2T / U2T-2T].

  • (i.e. It will go forth conventionally / relatively / inter-subjectively [T1], but not in absolute terms [T2] [U2T].)

And why?

  • Because, Subhūti, these two dharmas‍
    — the Great Vehicle [cause / path] and the knowledge of all aspects [final destination / effect: nirvana / omniscience]‍ —

    • are not conjoined and not disjoined, (i.e. Uopp: Apparent opposites – like subject & object, cause & effect – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.)

    • are formless,

    • cannot be pointed out,

    • do not obstruct, and

    • have only one mark‍ — that is, no mark [U2T]. (i.e. U2T: Union of the Two Truths about the three spheres of causality.)

And why?

  • Because, Subhūti,
    a dharma [T1] without a mark [T2] [U2T]
    is not going forth [change / move away – ex. move from samsara / ignorance to nirvana / omniscience],
    nor will it go forth [change / move away – ex. move from samsara / ignorance to nirvana / omniscience],
    nor has it gone forth [change / move away – ex. move from samsara / ignorance to nirvana / omniscience]. [F.180.b]

    • (i.e. U2T-3T: Because everything is 'Union of the Two Truths – dependently co-arisen and empty of inherent existence –, then there are no real three stages of becoming for anything – origination / coming / before / past, duration / change / movement / during / present, cessation / going / after / future –.)

[i.e. In Reality as it is here & now, the inconceivable unique true nature & dynamic of all dharmas / Suchness / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Union of the Two Truths [U2T] is primordially all-pervasive, timeless, unarisen, unconditioned, unchanging, unceasing, pristine …]
[i.e. In Reality as it is here & now, all dharmas are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience] 320
might as well assert of
suchness that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
Similarly, Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the very limit of reality, the inconceivable element, the abandonment element, the detachment element, and the cessation element that they go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of suchness does not go forth
    [change / move away – ex. move from samsara / ignorance to nirvana / omniscience] from the three realms [samsara / ignorance].

And why?

  • Because suchness [T1] is empty [T2] [U2T] of the intrinsic nature of suchness."

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

Connect this in the same way with each, up to the cessation element.

[i.e. In Reality as it is here & now, the five aggregates are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the emptiness [T2] of form [T1] [U2T] that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the emptiness of feeling . . . perception . . . volitional factors . . . and consciousness that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the emptiness [U2T] of form will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

  • The emptiness [U2T] of feeling . . . perception . . . volitional factors . . . and consciousness will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti,
    form [T1] is empty [T2] [U2T] of form, and feeling . . . perception . . . volitional factors . . . and consciousness is empty of consciousness.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, the eighteen elements are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the emptiness of the eyes that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]. [F.181.a]
-
Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the emptiness of the ears . . . the nose . . . the tongue . . . the body . . . and the thinking mind that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
Similarly, Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the emptiness of a form . . . , and
the emptiness of a sound . . . , a smell . . . , a taste . . . , a feeling . . . , and a dharma . . . ;
the emptiness of the eye consciousness . . . , and
the emptiness of the ear . . . , the nose . . . , the tongue . . . , the body . . . , and the thinking-mind consciousness . . . ;
the emptiness of eye contact . . . , and
the emptiness of ear . . . , nose . . . , tongue . . . , body . . . , and thinking-mind contact;
the emptiness of the feeling that arises from eye contact . . . , and
the emptiness of the feeling that arises from ear . . . , nose . . . , tongue . . . , body . . . , and thinking-mind contact
that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the emptiness of the eyes will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

  • Connect this in the same way with each, up to
    the emptiness of the feeling that arises from thinking-mind contact will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti,
    eyes [T1] are empty [T2] [U2T] of eyes.

  • Connect this in the same way with each, up to because
    the feeling that arises from thinking-mind contact [T1] is empty [T2] [U2T] of the feeling that arises from thinking-mind contact.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, illusions, reflections, mirages, dreams, echos, magical tricks are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
a dream that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
Similarly, Subhūti, someone who would assert that
dharmas without marks go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
an illusion, a mirage, an echo, an apparition, or a tathāgata's [F.181.b] magical creation that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of a dream will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience], and

  • similarly, Subhūti, because
    the intrinsic nature of an illusion, a mirage, an echo, an apparition, or a tathāgata's magical creation will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of a dream [T1] is empty [T2] [U2T] of the intrinsic nature of a dream,
    the intrinsic nature of an illusion [T1] is empty [T2] [U2T] of the intrinsic nature of an illusion,
    the intrinsic nature of a mirage [T1] is empty [T2] [U2T] of the intrinsic nature of a mirage,
    the intrinsic nature of an echo [T1] is empty [T2] [U2T] of the intrinsic nature of an echo,
    the intrinsic nature of an apparition [T1] is empty [T2] [U2T] of the intrinsic nature of an apparition, and
    the intrinsic nature of a tathāgata's magical creation [T1] is empty [T2] [U2T] of the intrinsic nature of a tathāgata's magical creation.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, the six perfections are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the perfection of giving that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
Similarly, Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of the perfection of giving will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience], and

  • similarly, because the intrinsic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom will not go forth
    [change / move away – ex. move from samsara / ignorance to nirvana / omniscience] [F.182.a] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of the perfection of giving is empty of the intrinsic nature of the perfection of giving, and

  • similarly, the intrinsic nature of the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom is empty of the intrinsic nature of the perfection of wisdom.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, the eighteen emptinesses are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
inner emptiness that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
Similarly, Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of . . .
up to the emptiness that is the non-existence of an intrinsic nature that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of inner emptiness . . . up to the intrinsic nature of the emptiness that is the non-existence of an intrinsic nature will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti, the intrinsic nature of inner emptiness is empty of the intrinsic nature of inner emptiness . . .

  • up to the intrinsic nature of the emptiness that is the non-existence of an intrinsic nature is empty of the intrinsic nature of the emptiness that is the non-existence of an intrinsic nature.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, the four applications of mindfulness are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the applications of mindfulness that they go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of the applications of mindfulness will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti, the intrinsic nature of the applications of mindfulness is empty of the intrinsic nature of the applications of mindfulness. [F.182.b]

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, the path are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Similarly, Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or the path that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of . . . up to the path will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti, the path is empty of the path.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, the ten powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Similarly, Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha that they go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of the buddha-dharmas will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti, the buddha-dharmas are empty of the buddha-dharmas.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, the worthy ones, the pratyekabuddhas, the bodhisattvas, and the tathāgatas, worthy ones, perfectly complete buddhas are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the worthy ones that they go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
And similarly, Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the pratyekabuddhas, the bodhisattvas, and the tathāgatas, worthy ones, perfectly complete buddhas that they go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of the worthy one, the intrinsic nature of the pratyekabuddha, the intrinsic nature of the bodhisattva, and the intrinsic nature of the tathāgata, worthy one, perfectly [F.183.a] complete buddha will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti, the intrinsic nature of the worthy one is empty of the intrinsic nature of the worthy one,
    the intrinsic nature of the pratyekabuddha is empty of the intrinsic nature of the pratyekabuddha,
    the intrinsic nature of the bodhisattva is empty of the intrinsic nature of the bodhisattva, and
    the intrinsic nature of the tathāgata, worthy one, perfectly complete buddha is empty of the intrinsic nature of the tathāgata, worthy one, perfectly complete buddha.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha's awakening, the knowledge of path aspects, and the knowledge of all aspects are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the result of stream enterer that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
And similarly, Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha's awakening, the knowledge of path aspects, and the knowledge of all aspects [final destination / effect: nirvana / omniscience] that they go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of the result of stream enterer will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience], and

  • similarly, Subhūti, because the intrinsic nature of the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha's awakening, the knowledge of path aspects, and the knowledge of all aspects [final destination / effect: nirvana / omniscience] will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti, the intrinsic nature of the result of stream enterer is empty of the intrinsic nature of the result of stream enterer,
    and similarly, Subhūti, because the intrinsic nature of the result of once-returner . . . the result of non-returner . . . the state of a worthy one . . . a pratyekabuddha's awakening . . . [F.183.b] the knowledge of path aspects . . . and the knowledge of all aspects [final destination / effect: nirvana / omniscience] is empty of the intrinsic nature of the knowledge of all aspects [final destination / effect: nirvana / omniscience].

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, names / labels … a causal sign . . . a conventional term . . . a communication . . . or a designatio are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
a name that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
And similarly, Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
might as well assert of
a causal sign . . . a conventional term . . . a communication . . . or a designation that it goes forth.

And why?

  • Because, Subhūti,
    the intrinsic nature of a designation will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti, a designation is empty of the intrinsic nature of a designation.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, non-production … non-stopping . . . non-defilement . . . non-purification . . . and not occasioning anything are primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because they are empty of inherent existence [T2] <==> because dependently co-arising / interdependent [T1], merely labeled / imputed by the mind [U3S], like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
non-production that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].
-
Subhūti, someone who would assert that
dharmas [T1] without marks [T2] [U2T] go forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience]
might as well assert of
non-stopping . . . non-defilement . . . non-purification . . . and not occasioning anything that it goes forth
[change / move away – ex. move from samsara / ignorance to nirvana / omniscience].

And why?

  • Because, Subhūti,
    the intrinsic nature of not occasioning anything will not go forth
    [change / move away] from the three realms [samsara / ignorance], and it will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].

And why?

  • Because, Subhūti, not occasioning anything is empty of the intrinsic nature of not occasioning anything.

  • (i.e. The Great Vehicle is not about leaving samsara (going forth from the three realms) to get to nirvana (to stand in the knowledge of all aspects / omniscience) in absolute terms; just conventionally / relatively / intersubjectively – as an adapted skillful means. Why? Because no dharma really goes forth ...
    -
    Thus, the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
    and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
    That vehicle does not move.
    -
    The true nature & dynamic as it is of all dharmas – physical, conceptual , mental; body, speech, mind; subject, relation / action, object; entities, marks / signs, names; even the two truths – is inconceivable unique all-pervading timeless unborn non-existent unconditioned unchanging unceasing pristine.
    This true nature & dynamic of Reality as it is also called: the very limit of reality / Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / Union of the Two Truths [U2T] – free from all extremes & middle.
    -
    This Ground does not originate from causes & conditions / parts / or any basis, does not inherently exist, does not change, does not become defiled, does not become purified, does not go forth, does not produce, does not occasion, does not stop, does not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    It is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    -
    This Ground is inseparable from its spontaneous natural manifestations [UGM] – all appearances – which have the same attributes.
    All dharmas do not originate from causes & conditions / parts / or any basis, do not inherently exist, do not change, do not become defiled, do not become purified, do not go forth, do not produce, do not occasion, do not stop, do not cease – in absolute terms; just conventionally / relatively / inter-subjectively.
    All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
    This is the unique mark – that is, no mark in absolute terms, just conventionally / relatively / inter-subjectively.
    -
    Nothing is really caused / produced / existent / changing / functional / producing / ceasing [T2], only conventionally / relatively / inter-subjectively [T1] [U2T].
    Why? Because everything is like a Union of being empty of inherent existence [T2] <==> and 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 [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Because everything is like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there,' [U2T].)
    -
    The Middle Way free from all extremes & middle: It is not about accepting / affirming / seeking / adding / doing anything in absolute terms, not about rejecting / negating / abandoning / eliminating / stopping / subtracting / not-doing anything in absolute terms, not about changing / improving / completing / purifying anything in absolute terms, not about going somewhere else. Enlightenment is not caused / produced, it is beyond change / movement / causality / production / duality / conceptualisation and non-causality / non-production / non-duality / non-conceptualisation. So it is not about going from samsara to nirvana, from ignorance to wisdom – as if these things were really existent and in real opposition.
    -
    Union of the Two Truths about apparent opposites like the three spheres of causality: subject / cause (the great vehicle) and object / effect (the knowledge of all aspect) (and relation / action / causality) are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended <==> thus empty of inherent existence <==> merely labeled / imputed by the mind in dependence of its experiences / conditioning / karma. They are not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither.)

[i.e. In Reality as it is here & now, the Great Vehicle is also primordially timeless, unarisen, unconditioned, unchanging, unceasing – thus not going forth, not changed, not tainted, not purified ... in absolute terms, just conventionally / relatively / inter-subjectively — because it is empty of inherent existence <==> because dependently co-arising, merely labeled / imputed by the mind, like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].]
-
"Thus, Subhūti,
the Great Vehicle [cause / path] will not go forth from the three realms [samsara / ignorance]
and will not stand in the knowledge of all aspects [final destination / effect: nirvana / omniscience].
That vehicle does not move. [B14]


"Subhūti, in regard to what you have asked 321‍ —
[B - Question:] 'Where will the Great Vehicle stand?' (destination / nirvana / enlightenment) —
-
(i.e. Being empty & all … nothing really rests or moves, stands or goes forth,
Nothing is really arisen or unarisen, caused or not-caused, existent or non-existent, conditioned or unconditioned, changing / going-forth or unchanging / resting / standing, functional / occasioning or non-functional / non-occasioning, ceasing or unceasing, good or bad, bound or freed, samsara or nirvana, 'this' or 'non-this' – nor both together, nor neither. Reality as it is is beyond such dualities / opposites.)

[Answer:] that vehicle will not stand anywhere [in absolute terms, just conventionally / relatively / inter-subjectively].

And why?

  • Because no dharma stands [T2].
    And yet, Subhūti, that vehicle will stand [T1] by way of not standing [T2] [U2T].
    (i.e. does not stand, does not not-stand.)

Subhūti, it is like this:
suchness does not stand or not-stand, and
similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.
-
Subhūti, it is like this:
the very limit of reality and the inconceivable element do not stand or not-stand.
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti,
    the intrinsic nature of suchness does not stand or not-stand,
    and the intrinsic nature of the very limit of reality and the inconceivable element does not stand or not-stand.

And why?

  • Because the intrinsic nature of suchness [T1] is empty [T2] [U2T] of the intrinsic nature of suchness,
    and similarly
    the intrinsic nature of the very limit of reality [T1] is empty [T2] [U2T] of the intrinsic nature of the very limit of reality,
    and the intrinsic nature of the inconceivable element [T1] is empty [T2] [U2T] of the intrinsic nature of the inconceivable element.

"Subhūti, it is like this:
the space element does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.
-
Subhūti, it is like this:
the abandonment element, detachment element, and cessation element do not stand or not-stand.
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the space element does not stand or not-stand,
    and the intrinsic nature of the abandonment element, the intrinsic nature of the detachment element, and the intrinsic nature of the cessation element does not stand or not-stand.

And why?

  • Because the intrinsic nature of the space element [T1] is empty [T2] [U2T] of the intrinsic nature of the space element,
    the intrinsic nature of the abandonment element [T1] is empty [T2] [U2T] of the intrinsic nature of the abandonment element,
    the intrinsic nature of the detachment element [T1] is empty [T2] [U2T] of the intrinsic nature of the detachment element, and
    the intrinsic nature of the cessation element [T1] is empty [T2] [U2T] of the intrinsic nature of the cessation element.

"Subhūti, it is like this:
the emptiness of form does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.
-
Subhūti, it is like this:
the emptiness of feeling, emptiness of perception, emptiness of volitional factors, and emptiness of consciousness does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of form does not stand or not-stand,
    up to the intrinsic nature of consciousness does not stand or not-stand.

And why?

  • Because form [T1] is empty [T2] [U2T] of form,
    up to consciousness [T1] is empty [T2] [U2T] of consciousness.

"Subhūti, it is like this:
the emptiness of the eyes does not stand or not-stand,
up to the emptiness of the thinking mind does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the eyes does not stand or not-stand, [F.185.a]
    up to the intrinsic nature of the thinking mind does not stand or not-stand.

And why?

  • Because the eyes [T1] are empty [T2] [U2T] of eyes,
    up to the thinking mind [T1] is empty [T2] [U2T] of thinking mind.

"Subhūti, it is like this:
the emptiness of a form does not stand or not-stand,
up to the emptiness of a dharma does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of a form does not stand or not-stand,
    up to the intrinsic nature of a dharma does not stand or not-stand.

And why?

  • Subhūti, it is because a form [T1] is empty [T2] [U2T] of a form,
    up to a dharma [T1] is empty [T2] [U2T] of a dharma.

"Subhūti, it is like this:
the emptiness of the eye consciousness does not stand or not-stand,
up to the emptiness of the thinking-mind consciousness does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the eye consciousness does not stand or not-stand,
    up to the intrinsic nature of the thinking-mind consciousness does not stand or not-stand.

And why?

  • Subhūti, it is because the eye consciousness [T1] is empty [T2] [U2T] of eye consciousness,
    up to the thinking-mind consciousness [T1] is empty [T2] [U2T] of thinking mind consciousness.

"Subhūti, it is like this:
the emptiness of eye contact does not stand or not-stand,
up to the emptiness of thinking-mind contact does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, [F.185.b] the intrinsic nature of eye contact does not stand or not-stand,
    up to the intrinsic nature of thinking-mind contact does not stand or not-stand.

And why?

  • Subhūti, it is because eye contact [T1] is empty [T2] [U2T] of eye contact,
    up to thinking-mind contact [T1] is empty [T2] [U2T] of thinking-mind contact.

"Subhūti, it is like this:
the emptiness of the feeling that arises from eye contact does not stand or not-stand,
up to the emptiness of the feeling that arises from thinking-mind contact does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why, Subhūti?

  • Because, Subhūti, the intrinsic nature of the feeling that arises from eye contact does not stand or not-stand,
    up to the intrinsic nature of the feeling that arises from thinking-mind contact does not stand or not-stand.

And why?

  • Subhūti, it is because the feeling that arises from eye contact [T1] is empty [T2] [U2T] of the feeling that arises from eye contact,
    up to the feeling that arises from thinking-mind contact [T1] is empty [T2] [U2T] of the feeling that arises from thinking-mind contact.

"Subhūti, it is like this:
a dream does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.
-
Subhūti, it is like this:
an illusion, mirage, echo, apparition, or tathāgata's magical creation does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of a dream does not stand or not-stand.

And why?

  • Because the intrinsic nature of a dream [T1] is empty [T2] [U2T] of the intrinsic nature of a dream. [F.186.a]

  • It is also because the intrinsic nature of an illusion, mirage, echo, apparition, and tathāgata's magical creation does not stand or not-stand.

And why?

  • Because the intrinsic nature of an illusion [T1] is empty [T2] [U2T] of the intrinsic nature of an illusion,
    the intrinsic nature of a mirage [T1] is empty [T2] [U2T] of the intrinsic nature of a mirage,
    the intrinsic nature of an echo [T1] is empty [T2] [U2T] of the intrinsic nature of an echo,
    the intrinsic nature of an apparition [T1] is empty [T2] [U2T] of the intrinsic nature of an apparition, and
    the intrinsic nature of a tathāgata's magical creation [T1] is empty [T2] [U2T] of the intrinsic nature of a tathāgata's magical creation.

"Subhūti, it is like this:
the perfection of giving does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.
-
Subhūti, it is like this:
the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom do not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the perfection of giving does not stand or not-stand, and
    the intrinsic nature of the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom does not stand or not-stand.

And why?

  • Because the intrinsic nature of the perfection of giving [T1] is empty [T2] [U2T] of the intrinsic nature of the perfection of giving,
    up to and because the intrinsic nature of the perfection of wisdom [T1] is empty [T2] [U2T] of the intrinsic nature of the perfection of wisdom.

"Subhūti, it is like this:
inner emptiness does not stand or not-stand, [F.186.b]
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.
-
Subhūti, it is like this:
. . . up to the emptiness that is the non-existence of an intrinsic nature does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of inner emptiness does not stand or not-stand,
    up to the intrinsic nature of the emptiness that is the non-existence of an intrinsic nature does not stand or not-stand.

And why?

  • Because the intrinsic nature of inner emptiness is empty [T2] [U2T] of the intrinsic nature of inner emptiness, up to and because the intrinsic nature of the emptiness that is the non-existence of an intrinsic nature is empty [T2] [U2T] of the intrinsic nature of the emptiness that is the non-existence of an intrinsic nature.

"Subhūti, it is like this:
the applications of mindfulness do not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the applications of mindfulness does not stand or not-stand.

And why?

  • Because the intrinsic nature of the applications of mindfulness [T1] is empty [T2] [U2T] of the intrinsic nature of the applications of mindfulness.

"Subhūti, it is like this:
. . . up to the eightfold noble path does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the eightfold noble path does not stand or not-stand.

And why?

  • It is because the path [T1] is empty [T2] [U2T] of the path.

"Subhūti, it is like this:
the ten powers of a tathāgata do not stand or not-stand.
up to the eighteen distinct attributes of a buddha [F.187.a] do not stand or not-stand.
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the ten powers of a tathāgata does not stand or not-stand,
    up to the intrinsic nature of the eighteen distinct attributes of a buddha does not stand or not-stand.

And why?

  • Because the ten powers of a tathāgata [T1] are empty [T2] [U2T] of the ten powers of a tathāgata,
    up to the eighteen distinct attributes of a buddha [T1] are empty [T2] [U2T] of the eighteen distinct attributes of a buddha.

"Subhūti, it is like this:
the worthy one with outflows extinguished does not stand or not-stand,
the pratyekabuddha does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the worthy one does not stand or not-stand,
    and the intrinsic nature of the pratyekabuddha does not stand or not-stand.

And why?

  • Because the intrinsic nature of the worthy one [T1] is empty [T2] [U2T] of the intrinsic nature of the worthy one, and
    the intrinsic nature of the pratyekabuddha [T1] is empty [T2] [U2T] of the intrinsic nature of the pratyekabuddha.

"Subhūti, it is like this:
a bodhisattva great being does not stand or not-stand,
the tathāgata, worthy one, perfectly complete buddha does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the bodhisattva does not stand or not-stand,
    and the intrinsic nature of the Tathāgata does not stand or not-stand. [F.187.b]

And why?

  • Because the intrinsic nature of the bodhisattva [T1] is empty [T2] [U2T] of the intrinsic nature of the bodhisattva, and
    the intrinsic nature of the Tathāgata [T1] is empty [T2] [U2T] of the intrinsic nature of the Tathāgata.

"Subhūti, it is like this,
the result of stream enterer does not stand or not-stand,
up to the state of a worthy one does not stand or not-stand,
a pratyekabuddha's awakening does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the result of stream enterer does not stand or not-stand,
    up to the intrinsic nature of the state of a worthy one does not stand or not-stand,
    and the intrinsic nature of a pratyekabuddha's awakening does not stand or not-stand.

And why?

  • Because the intrinsic nature of the result of stream enterer [T1] is empty [T2] [U2T] of the intrinsic nature of the result of stream enterer,
    up to the intrinsic nature of the state of a worthy one [T1] is empty [T2] [U2T] of the intrinsic nature of the state of a worthy one, and
    the intrinsic nature of a pratyekabuddha's awakening [T1] is empty [T2] [U2T] of the intrinsic nature of a pratyekabuddha's awakening.

"Subhūti, it is like this:
the knowledge of path aspects does not stand or not-stand,
and the knowledge of all aspects [final destination / effect: nirvana / omniscience] does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of the knowledge of path aspects does not stand or not-stand,
    and the intrinsic nature of the knowledge of all aspects [final destination / effect: nirvana / omniscience] does not stand or not-stand.

And why?

  • Because the intrinsic nature of the knowledge of path aspects [T1] is empty [T2] [U2T] of the intrinsic nature of the knowledge of path aspects, and
    the intrinsic nature [F.188.a] of the knowledge of all aspects [T1] is empty [T2] [U2T] of the intrinsic nature of the knowledge of all aspects [final destination / effect: nirvana / omniscience].

"Subhūti, it is like this:
a name does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.
-
Subhūti, it is like this:
a causal sign, a conventional term, a communication, and a designation do not stand or not-stand.
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of a name does not stand or not-stand,
    and the intrinsic nature of a causal sign, the intrinsic nature of a conventional term, the intrinsic nature of a communication, and the intrinsic nature of a designation does not stand or not-stand.

And why?

  • Because the intrinsic nature of a name [T1] is empty [T2] [U2T] of the intrinsic nature of a name,
    the intrinsic nature of a causal sign [T1] is empty [T2] [U2T] of the intrinsic nature of a causal sign,
    the intrinsic nature of a conventional term [T1] is empty [T2] [U2T] of the intrinsic nature of a conventional term,
    the intrinsic nature of a communication [T1] is empty [T2] [U2T] of the intrinsic nature of a communication, and
    the intrinsic nature of a designation [T1] is empty [T2] [U2T] of the intrinsic nature of a designation.

"Subhūti, it is like this:
non-production does not stand or not-stand,
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.
-
Subhūti, it is like this:
non-stopping, non-defilement, non-purification, and not occasioning anything do not stand or not-stand.
and similarly, Subhūti,
this Great Vehicle [cause / path] does not stand or not-stand either.

And why?

  • Because, Subhūti, the intrinsic nature of non-production does not stand or not-stand,
    and the intrinsic nature of non-stopping, non-defilement, non-purification, and not occasioning anything [F.188.b] does not stand or not-stand.

And why?

  • Because the intrinsic nature of non-production [T1] is empty [T2] [U2T] of the intrinsic nature of non-production,
    the intrinsic nature of non-stopping . . . non-defilement . . . non-purification . . . and the intrinsic nature of not occasioning anything [T1] is empty [T2] [U2T] of the intrinsic nature of not occasioning anything.

"Thus, Subhūti, that vehicle, standing by way of not standing
and by way of not moving, will not stand anywhere [or not-stand].


"Subhūti, in regard to what you have asked 322‍ —
[C - Question:] 'Who will go forth in the Great Vehicle?'( (traveler / goer)

[Answer:]

  • no one will go forth in that vehicle. [in absolute terms, just conventionally / relatively / inter-subjectively]

And why?

  • Because, Subhūti, that vehicle,
    one who goes forth (subject), that by which one goes forth (cause / path),
    and from where one goes forth (destination / final effect) [T1]
    all those dharmas do not [inherently] exist and are not apprehended [in absolute terms] [T2] [U2T];
    and given that all the dharmas do not exist and are not apprehended, what dharma will go forth by means of what dharma?

"And why?

  • Subhūti, it is because
    you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] a self because a self is extremely pure
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].), 323

  • and you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] a sentient being, a living being, a person, one who does, one who feels, one who knows, or one who sees because they are extremely pure;
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] suchness
    and you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the very limit of reality because they are extremely pure,
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • and you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the inconceivable element because it is extremely pure;
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the aggregates, constituents, or sense fields because they are extremely pure;
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the perfection of giving because it is extremely pure,
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • and similarly you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom because they are extremely pure;
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] inner emptiness because it is extremely pure,
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • up to you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the emptiness that is the non-existence of an intrinsic nature because it is extremely pure;
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the thirty-seven dharmas on the side of awakening because they are extremely pure;
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • and you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha because they are extremely pure.
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • Similarly, you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the stream enterer, once-returner, non-returner, worthy one, pratyekabuddha, bodhisattva, or tathāgata, worthy one, perfectly complete buddha because they are extremely pure;
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • and similarly, you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha's awakening, the knowledge of path aspects, or the knowledge of all aspects because they are extremely pure. 324
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • You cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] non-production because it is extremely pure,
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • and similarly, you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] non-stopping, non-defilement, non-purification, and not occasioning anything because they are extremely pure.
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • You cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] a prior limit because it is extremely pure,
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • and similarly you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] a later limit or the present because they are extremely pure;
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • similarly, you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] coming, going, remaining, death, or birth because they are extremely pure,
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)

  • and similarly you cannot apprehend [in absolute terms, just conventionally / relatively] [U2T] decrease and increase because they are extremely pure.
    (i.e. Cannot be apprehended as an inherently existing thing(s), because its/their true nature & dynamic as it is is/are 'extremely pure'; not obscured / tainted / conditioned by 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. Because, in Reality as it is, all dharmas are primordially timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Beyond pure & impure. What purifies without purifying them is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their true nature & dynamic as it is here & now [U2T].)


[D - Question:] "What do you not apprehend such that all is not apprehended?

[Answer:]

  • "It is because of not apprehending the dharma-constituent that all dharmas are not apprehended. 325
    (Note 325: "Bṭ3 1005 says this is asking why self and so on cannot be apprehended,
    and says first it is because the ultimate cannot be apprehended;
    then it says the ultimate cannot be apprehended because it has no defining mark;
    and lastly it says therefore
    all the bases of the ultimate (the levels and so on) and the ultimate itself (emptiness and so on) cannot be apprehended.")

And why?

  • Subhūti, because of not apprehending the dharma-constituent,
    the dharma-constituent is not apprehended;

  • because of not apprehending non-production . . . non-stopping . . . [F.189.b] non-defilement . . . non-purification . . . and not occasioning anything,
    not occasioning anything is not apprehended;

  • because of not apprehending suchness,
    suchness is not apprehended;

  • because of not apprehending the very limit of reality,
    the very limit of reality is not apprehended;

  • because of not apprehending the perfection of giving,
    the perfection of giving is not apprehended,

  • and because of not apprehending the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom,
    the perfection of wisdom is not apprehended;

  • because of not apprehending inner emptiness,
    inner emptiness is not apprehended,

  • up to because of not apprehending the emptiness that is the non-existence of an intrinsic nature,
    the emptiness that is the non-existence of an intrinsic nature is not apprehended;

  • and because of not apprehending the applications of mindfulness,
    the applications of mindfulness are not apprehended.

  • Similarly, because of not apprehending the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . and the path,
    the path is not apprehended;

  • and similarly, because of not apprehending the ten powers . . . the four fearlessnesses . . . the four detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha,
    the eighteen distinct attributes of a buddha are not apprehended.

  • Because of not apprehending a stream enterer, a stream enterer is not apprehended;
    because of not apprehending a once-returner . . . a non-returner . . . and a worthy one,
    a worthy one is not apprehended;

  • because of not apprehending a pratyekabuddha,
    a pratyekabuddha is not apprehended,

  • up to because of not apprehending a tathāgata,
    a tathāgata is not apprehended;

  • and because of not apprehending the result of stream enterer . . . the result of once-returner . . . the result of non-returner . . . [F.190.a] the state of a worthy one . . . a pratyekabuddha's awakening . . . and the state of a buddha,
    the state of a buddha is not apprehended.

  • Similarly, because of not apprehending a level,
    the Pramuditā level is not apprehended;

  • and because of not apprehending a level,
    because it is extremely pure,
    the Vimalā, Prabhākarī, Arciṣmatī, Sudurjayā, Abhimukhī, Dūraṃgamā, Acalā, Sādhumatī, and Dharmameghā levels are not apprehended.

  • And also, because of not apprehending a level,
    ten levels are not apprehended.
    What are the ten?
    They are the first Śuklavipaśyanā level, the Gotra level, the Aṣṭamaka level, the Darśana level, the Tanū level, the Vītarāga level, the Kṛtāvin level, the Pratyekabuddha level, the Bodhisattva level, and the Buddha level.


  • "Because of inner emptiness
    the first level is not apprehended,
    up to because of the emptiness that is the non-existence of an intrinsic nature,
    the first level is not apprehended;

  • because it is extremely pure, because of inner emptiness,
    up to because of the emptiness that is the non-existence of an intrinsic nature,
    up to the tenth level is not apprehended.

  • Because it is extremely pure, because of inner emptiness,
    up to because of the emptiness that is the non-existence of an intrinsic nature,
    bringing beings to maturity is not apprehended.

  • Because it is extremely pure, because of inner emptiness,
    up to because of the emptiness that is the non-existence of an intrinsic nature,
    purification of a buddhafield is not apprehended.

  • Because they are extremely pure, because of inner emptiness, up to because of the emptiness that is the non-existence of an intrinsic nature,
    the five eyes are not apprehended.

"Subhūti, bodhisattva great beings practicing the perfection of wisdom like that
will go forth in the Great Vehicle to the knowledge of all aspects 326
by way of not apprehending all dharmas." [F.190.b]

This was the eighteenth chapter, "The Exposition of Going Forth in the Great Vehicle [cause / path]," 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 [cause / path]

  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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