Wednesday, June 15, 2022

Prajnaparamita-18K - Chapter 21 - Perfecting the Six Perfections - 321

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 321
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 21 - Perfecting the Six Perfections –

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

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

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


[Back to Résumés of chapters 1-41]

21. SUBHŪTIPerfecting without perfecting the six perfections, without any attachment / fixation / absolutes about the three spheres. Ex. Empty-actor/producer empty-acting/producing empty-results/effects/ products [U3S / U2T-3S].

(i.e. Résumé:
Bodhisattvas perfect without perfecting the six perfections, without any attachment / fixation / absolutes about the three spheres; while being fully aware of the Union of the Two Truths about the three spheres [U2T-3S]. Ex. Empty-actor/producer empty-acting/producing empty-results/effects/products.
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Bodhisattvas know the aspects of all dharmas [T1] but they do not settle down on those dharmas in absolute terms [T2] [U2T].
They know them conventionally without knowing them in absolute terms, without any attachment / fixation / absolutes.
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Bodhisattvas know their marks / characteristics / properties / attributes / qualities / features / relations / oppositions / processes / activities / changes … but they do not settle down on those in absolute terms [T2] [U2T] –
They know them conventionally without knowing them in absolute terms, without any attachment / fixation / absolutes.
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Bodhisattvas know their names / labelsbut they do not settle down on those in absolute terms [T2] [U2T] –
They know them conventionally without knowing them in absolute terms, without any attachment / fixation / absolutes.
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The perfection of wisdom is going far off (going beyond / transcending / purifying) all of these dharmas, signs / marks, and names / labels.
It is going conventionally without going far off in absolute terms, transcending without transcending in absolute terms,without any attachment / fixation / absolutes.
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Bodhisattvas do not investigate in absolute terms, those dharmas, and their characteristics / properties / attributes / qualities / features / relations / oppositions / processes / activities / changes, and their names / labels.
It is investigating them conventionally without investigating them in absolute terms, without any attachment / fixation / absolutes.
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Investigating without investigating those dharmas… like that, is practicing without practicing the perfection of wisdom:
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Ex. Acting / investigating / knowing without acting / investigating / knowing, without any attachment / fixation / absolutes – about the three spheres of giving – subject / investigator, relation / action / investigating, objects / gift / investigated; or about cause, causality, effect / knowledge –. That is, not grasping at any of those three spheres as if existing independently / separately / absolutely / inherently , and as having inherently existing characteristics / properties / attributes / qualities / features / relations / oppositions / processes / activities / changes.
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The same for all other virtuous practices – ex. the other five perfections and generating Bodhicitta –;
the same for all activities of the body, speech and mind.
Ex. Acting / practicing / giving without acting / practicing / giving,
but without any grasping / attachment / apprehending / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
more and more in accord with the Middle Way: not accepting / affirming / seeking / adding / improving / doing in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively;
thus more and more in accord with the transcendent perfection of wisdom;
more and more in accord with the inconceivable true nature & dynamic of Reality as it is;
more and more in accord with the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T] beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
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[U2T-all] All dharmas are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. And vice versa.
[U2T-2T] The two truths – appearances and emptiness – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
[Tetralemma causality / production:] All dharmas are not caused / produced, not non-caused / non-produced, not both together, not neither.
[Conventionally but not ultimately:] Conventionally we say things are 'caused / produced, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.
[Tetralemma three stages of becoming:] Things are not caused / produced / originating / existing / moving / changing / functional / ceasing, not non-caused / non-produced / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.
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[U2T] Union of the Two Truths about all dharmas: All dharmas are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.
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[U2T-2T] Union of the Two Truths about the two truths – appearance and emptiness –: These two aspects / truths are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
The two truths themselves are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.
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[U3S / U2T-3S-causality/production:] Union of the Two Truths about the three spheres of causality / production – subject / actor / cause / producer, relation / action / causality / production, object / result / effect / product –. These three spheres are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
The three spheres of causality / production are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.
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[Uopp:] Union of the Two Truths about apparent opposites–. Apparent opposites are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
Apparent opposites are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.
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[Tetralemma:] Because of being empty of inherent existence <==> because dependently co-arisen / interdependent [U2T], then all dharmas are not 'this', not 'non-this', not both together, not neither – and vice versa –; ex. not caused / produced / functional, not non-caused / non-produced / non-functional, not both together, not neither; 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 permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not dependent, not independent, not both together, not neither; not empty, non non-empty, not both together, not neither; not dependently co-arisen [T1], not empty of inherent existence [T2], not both truth together [2T], not neither of the two truths [1T]; etc.
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Ex. Things are not caused / produced / originating / existing / moving / changing / functional / ceasing, not non-caused / non-produced / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.
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All dharmas are non-dual: not different / separate / multiple / dual, not identical / united / one / on-dual, not both together, not neither.
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From Chapter 20: "Whatever the dharma, all these dharmas are not conjoined (identical / united / one), are not disjoined (different / separate / two), are formless, cannot be pointed out, do not obstruct, and have only one mark [U2T]‍ — that is, no mark [in absolute terms [T2], just conventionally / relatively / inter-subjectively] [T1].
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Because of absolute purity bodhisattvas then view the non [real] production [T2] of all dharmas [T1] [U2T].
(i.e. From Chapter 9: The purity of all dharmas:
Because of the state of absolute purity bodhisattvas do not apprehend (reify, objectify) any dharma [T2] [U2T].
"Śāriputra," replied the Lord, not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything [in absolute terms] is called the purity of all dharmas.)
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[U3S-production / U2T-3S-production:] An empty-actor/cause necessarily has an empty-action/production of an empty-result/effect; and vice versa. None of them can be real / inherently existent. This is the limitless & centerless cycle of causality / production / co-evolution of the three spheres, the karmic cycle. Everything is empty because dependently caused / produced, caused / produced because empty of inherent existence. One aspect / truth implies / proves / enables the other. There are conventional / relative / inter-subjective actors / causes / producers, actions / causality / production, results / effects / products, but not not in absolute terms, not inherently existing.)

Then venerable Śāriputra inquired of venerable Subhūti,
"Venerable Subhūti,
[1] How do bodhisattva great beings practicing the perfection of wisdom investigate these dharmas?
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And, Venerable Subhūti,
[2] what is a bodhisattva?
[3] What is the perfection of wisdom?
[4] What is it to investigate?"


"Venerable Śāriputra," replied Subhūti, "in regard to what you asked‍
[2] 'What is a bodhisattva?'‍

  • they are called bodhisattvas because awakening is itself their state of being. 355
    And with that awakening

  • ______________________________________________________
    they know the aspects of dharmas [T1]_________________
    but they do not settle down on those dharmas [T2] [U2T].
    ______________________________________________________

"Of which dharmas do they know the aspects?

  • _____________________________________________
    They know the aspects of form [T1]___________
    but they do not settle down on them [T2] [U2T],
    _____________________________________________

  • and they know the aspects of feeling, perception, volitional factors, and consciousness
    but they do not settle down on them.

  • Similarly, they know the aspects of the constituents, sense fields,
    dependent originations, and thirty-seven dharmas on the side of awakening
    but they do not settle down on them.

  • They know the powers, fearlessnesses, detailed
    and thorough knowledges, and eighteen distinct attributes of a buddha
    but they do not settle down on them."

"Venerable Subhūti, what are the aspects of all dharmas?" asked Śāriputra.

  • "Venerable Śāriputra," replied Subhūti,
    "whatever the attributes, tokens, and signs on account of which dharmas are formulated 356‍ — that is to say, the attributes, tokens, and signs on account of which they are formulated as compounded and uncompounded dharmas, or as forms, sounds, smells, tastes, feelings, or dharmas, or as inner and outer dharmas‍ — those are called the aspects of dharmas.

"Venerable Śāriputra, in regard to what you asked‍
[3] 'What is the perfection of wisdom?'‍

  • Venerable Śāriputra,
    that which is called perfection of wisdom has gone far off [has transcended],
    hence it is called wisdom gone to the other side. 357

"From what has it gone far off?

  • Venerable Śāriputra,
    ________________________________________
    it has gone far off from [transcended] [T2]
    the aggregates, constituents, sense fields,
    and dependent origination [T1] [U2T];____
    ________________________________________

  • it has gone far off from all defilement and all that is riddled with views;
    and it has gone far off from the six forms of life
    therefore it is said it has gone far off.

  • It has gone far off from the perfection of giving,
    perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration
    therefore it is said it has gone far off.

  • It has gone far off from inner emptiness, up to emptiness that is the non [inherent] existence of an intrinsic nature‍
    therefore it is said it has gone far off.

  • It has gone far off from the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path
    therefore it is said it has gone far off.

  • It has gone far off from the powers, fearlessnesses, detailed and thorough knowledges, and the eighteen distinct attributes of a buddha
    therefore it is said it has gone far off,

  • up to it has gone far off from the knowledge of all aspects,
    therefore it is said it has gone far off.

  • Venerable Śāriputra, because of this one of many explanations,
    it is said that this perfection of wisdom has gone far off.

"Venerable Śāriputra, in regard to what you asked‍
[4] 'What is it to investigate?'‍

  • Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom
    ______________________________________________
    do not investigate [in absolute terms] [T2]______
    'form is permanent' or 'impermanent,' [T1] [U2T]
    ______________________________________________

  • do not investigate [in absolute terms] 'form is happiness' or 'suffering,'
    do not investigate [in absolute terms] 'form is self' or 'no self,'
    do not investigate [in absolute terms] 'form is calm' or 'not calm,'
    do not investigate [in absolute terms] 'form is empty' or 'not-empty,'
    do not investigate [in absolute terms] 'form has a sign' or 'is signless,'
    do not investigate [in absolute terms] 'form is wished for' or 'is wishless,' and
    do not investigate [in absolute terms] 'form is isolated' or 'not isolated.' Similarly,
    they do not investigate [in absolute terms] 'feeling . . . ,' 'perception . . . ,' 'volitional factors . . . ,' or 'consciousness is permanent' or 'impermanent,'
    they do not investigate [in absolute terms] 'consciousness is happiness' or 'suffering,'
    do not investigate [in absolute terms] 'consciousness is self' or 'no self,'
    do not investigate [in absolute terms] 'consciousness is calm' or 'not calm,'
    do not investigate [in absolute terms] 'consciousness is empty' or 'not-empty,'
    do not investigate [in absolute terms] 'consciousness has a sign,' or 'is signless,'
    do not investigate [in absolute terms] 'consciousness is wished for' or 'is wishless,' and
    do not investigate [in absolute terms] 'consciousness is isolated' or 'not isolated.'

  • "Similarly,
    they do not investigate [in absolute terms] 'the perfection of giving . . . ,' 'the perfection of morality . . . ,' 'the perfection of patience . . . ,' 'the perfection of perseverance . . . ,' 'the perfection of concentration . . . ,' and 'the perfection of wisdom is permanent' or 'impermanent.'
    Similarly, connect this with
    they do not investigate [in absolute terms] 'the perfection of wisdom is happiness' or 'suffering,' 'is self' or 'no self,' 'is calm' or 'not calm,' 'is empty' or 'not-empty,' 'has a sign' or 'is signless,' 'is wished for' or 'is wishless,' or 'is isolated' or 'not isolated.'

  • "Similarly,
    they do not investigate [in absolute terms] 'inner emptiness is permanent' or 'impermanent.'
    Similarly, connect this with each,
    up to they do not investigate [in absolute terms] 'emptiness that is the non [inherent] existence of an intrinsic nature is permanent' or 'impermanent,'
    up to they do not investigate [in absolute terms] 'emptiness that is the non [inherent] existence of an intrinsic nature is empty' or 'not-empty,'
    up to they do not investigate [in absolute terms] 'it is isolated' or 'not isolated.'

  • "Similarly,
    they do not investigate [in absolute terms] 'the applications of mindfulness are permanent' or 'impermanent.'
    Connect this in the same way with each,
    up to they do not investigate [in absolute terms] 'the right efforts . . . ,' 'the legs of miraculous power . . . ,' 'the faculties . . . ,' 'the powers . . . ,' 'the limbs of awakening . . . ,' 'the eightfold noble path . . . ,' 'the ten powers . . . ,' 'the four fearlessnesses . . . ,' 'the four detailed and thorough knowledges . . . ,' 'the eighteen distinct attributes of a buddha . . . ,' 'all the meditative stabilizations . . . ,' 'all the dhāraṇī gateways . . . ,' or 'the knowledge of all aspects is permanent' or 'impermanent,' 'is happiness' or 'suffering,' 'is self' or 'no self,' 'is calm' or 'not calm,' 'is empty' or 'not-empty,' 'has a sign' or 'is signless,' 'is wished for' or 'is wishless,' or 'is isolated' or 'not isolated.'

  • "Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom
    [1] investigate those dharmas like that."
    (i.e. investigating without investigating, without any attachment / fixation, absolutes.)


Śāriputra then asked,
"Venerable Subhūti, why do you say, 'Lord, it is because the non [real] production of form is not form;
the non [real] production of feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness;
and similarly, the non [real] production of the constituents . . . the sense fields . . . the dependent originations . . . the perfections . . . all the emptinesses . . . the dharmas on the side of awakening . . . the powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the meditative stabilizations . . . the dhāraṇī gateways . . . the eighteen distinct attributes of a buddha . . . and the knowledge of all aspects is not the knowledge of all aspects'?"

  • "Venerable Śāriputra," replied Subhūti,
    ____________________________________
    "form [T1] is empty of form [T2] [U2T].
    ____________________________________
    (i.e. All dharmas are empty of inherent existence [T2] <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. And vice versa [U2T].)
    -
    Venerable Śāriputra,
    _______________________________________________
    the emptiness [of inherent existence] of form [T2]
    is not form [T1] and is not ­production.___________
    _______________________________________________
    (i.e. The two truths – appearances and emptiness – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. One truth implies / proves / enables the other [U2T]. The same for the three spheres. The same of the apparent opposites of any duality / triad / quad / etc.)
    -
    Venerable Śāriputra, because of this one of many explanations,
    _________________________________________________
    the non production [emptiness] of form is not form.
    _________________________________________________
    (i.e. The two truths – appearances and emptiness – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. One truth implies / proves / enables the other [U2T]. The same for the three spheres. The same of the apparent opposites of any duality / triad / quad / etc.)
    (i.e. All dharmas are not caused / produced, not non-caused / non-produced, not both together, not neither.)
    (i.e. Things are not caused / produced / originating / existing / moving / changing / functional / ceasing, not non-caused / non-produced / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Union of the Two Truths about all dharmas [U2T]: All dharmas are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Union of the Two Truths about the two truths [U2T-2T]: These two aspects / truths – appearance and emptiness – about all dharmas are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
    The two truths themselves are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. Union of the Two Truths about the three spheres of causality / production [U3S / U2T-3S] – subject / actor / cause / producer, relation / action / causality / production, object / result / effect / product –. These three spheres are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
    The three spheres of causality / production are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.
    -
    (i.e. Union of the Two Truths about apparent opposites  [Uopp / U2T-opp] – subject / actor / cause / producer, relation / action / causality / production, object / result / effect / product –. Apparent opposites are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
    Apparent opposites are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)

  • "Venerable Śāriputra,
    feeling . . . perception . . . volitional factors . . . and consciousness [T1 is empty of consciousness [T2] [U2T].
    -
    Venerable Śāriputra,
    the emptiness [of inherent existence] of consciousness is not consciousness and is not ­[a real] production [T2].
    -
    Venerable Śāriputra, because of this one of many explanations,
    the non [real] production of consciousness is not consciousness.

  • "Venerable Śāriputra,
    the perfection of giving [T1] is empty of the perfection of giving [T2] [U2T].
    -
    Venerable Śāriputra,
    the emptiness [of inherent existence] of the perfection of giving is not the perfection of giving and is not ­[a real] production [T2].

  • Similarly, Venerable Śāriputra,
    the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom [T1] is empty of the perfection of wisdom [T2] [U2T].
    -
    The emptiness [of inherent existence] of the perfection of wisdom is not the perfection of wisdom and is not ­[a real] production [T2].
    -
    Venerable Śāriputra, because of this one of many explanations,
    the non [real] production of the perfection of wisdom is not the perfection of wisdom.

  • "Venerable Śāriputra,
    inner emptiness [T1 is empty of inner emptiness [T2] [U2T].
    -
    Venerable Śāriputra,
    the emptiness [of inherent existence] of inner emptiness is not inner emptiness and is not ­[a real] production [T2],

  • up to the emptiness that is the non [inherent] existence of an intrinsic nature [T1] is empty of the emptiness that is the non [inherent] existence of an intrinsic nature [T2] [U2T].
    -
    The emptiness [of inherent existence] of the emptiness that is the non [inherent] existence of an intrinsic nature is not the emptiness that is the non [inherent] existence of an intrinsic nature, and it is not ­[a real] production [T2].
    -
    Venerable Śāriputra, because of this one of many explanations,
    the non [real] production of the emptiness that is the non [inherent] existence of an intrinsic nature is not the emptiness that is the non [inherent] existence of an intrinsic nature.

  • "Venerable Śāriputra,
    the applications of mindfulness [T1 are empty of the applications of mindfulness [T2] [U2T].
    -
    The emptiness [of inherent existence] of the applications of mindfulness is not the applications of mindfulness and is not ­[a real] production [T2].

  • Similarly, Venerable Śāriputra,
    the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . the path . . . the ten powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the meditative stabilizations . . . the dhāraṇī gateways . . . the buddha-dharmas . . . and the knowledge of all aspects [T1 is empty of the knowledge of all aspects [T2] [U2T].
    -
    The emptiness [of inherent existence] of the knowledge of all aspects is not the knowledge of all aspects and is not ­[a real] production [T2].
    -
    Venerable Śāriputra, because of this one of many explanations,
    the non [real] production of the knowledge of all aspects is not the knowledge of all aspects."


Śāriputra then asked,
"Venerable Subhūti, why do you say, 'It is because a decrease in form is not form; a decrease in feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness; and similarly, a decrease in the constituents . . . the sense fields . . . the dependent originations . . . the emptinesses . . . the dharmas on the side of awakening . . . the perfections . . . the powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the buddha-dharmas, up to and the knowledge of all aspects is not the knowledge of all aspects'?"

  • "Venerable Śāriputra," replied Subhūti,
    _____________________________________________________________________
    "it is because decrease [change], form, and not being divided [non-dual],
    _____________________________________________________________________
    as well as decrease, feeling, perception, volitional factors, consciousness, and not being divided‍
    _______________________________________________________________________________
    — all those dharmas are not conjoined and not disjoined, are formless,___________
    cannot be pointed out, do not obstruct, and have only one mark‍ — that is, no mark.
    _______________________________________________________________________________
    -
    (i.e. Things are not caused / produced / originating / existing / moving / changing / functional / ceasing, not non-caused / non-produced / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)
    -
    (i.e. All dharmas are non-dual: not different / separate / multiple / dual, not identical / united / one / on-dual, not both together, not neither.)
    -
    (i.e. From Chapter 20: "Whatever the dharma, all these dharmas are not conjoined (identical / united / one), are not disjoined (different / separate / two), are formless, cannot be pointed out, do not obstruct, and have only one mark [U2T]‍ — that is, no mark [in absolute terms [T2], just conventionally / relatively / inter-subjectively] [T1].)
    -
    (i.e. No real decrease / increase / change: From chapter 12: "Bodhisattvas are unattached even to that unequaled thought of awakening without outflows, a thought equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas. Why? Because thoughts are no thoughts [U2T]. What is that though? "Here after the production of the first thought of awakening [T1] they do not see either the production or stopping of any dharma at all [T2] [U2T] ‍— they do not see its decrease, increase, coming, going, defilement, or purification." … "that thought in which there is no production, no stopping, no decrease, no increase, no coming, no going, no defilement, and no purification ‍— in which there is no śrāvaka thought, no pratyekabuddha thought, no bodhisattva thought, and no perfectly complete buddha thought ‍— that, Venerable Śāriputra, is the thought of bodhisattva great beings that is equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas.")

(i.e. From Chapter 20:
[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
emptiness [T2] is not one thing,
a bodhisattva [T1] another,
and a prior limit [past], a later limit [future], and a middle [T1] another,
-
so, Venerable Śāriputra, therefore, all these‍ — emptiness [T2], a bodhisattva [T1], a prior limit [past], a later limit [future], and a middle‍ [present] [3T] — are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].)
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • The constituents, the sense fields, the dependent originations, the perfections, the dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, and the knowledge of all aspects
    are similar, so decrease, the knowledge of all aspects, and not being divided‍
    — all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark‍ — that is, no mark.

  • "Venerable Śāriputra, because of this one of many explanations,
    a decrease in form is not form,
    and a decrease in feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness.

  • Connect this in the same way with each,
    up to a decrease in the knowledge of all aspects is not the knowledge of all aspects."


Śāriputra then asked,
"Venerable Subhūti, why do you say, 'Anything called form is counted as not two. Similarly, anything called feeling, perception, volitional factors, or consciousness is counted as not two, up to anything called the knowledge of all aspects is counted as not two'?"

"Venerable Śāriputra," replied Subhūti,

  •  "it is because
    ____________________________________________________________________
    non-production [emptiness] [T2] is not one thing and form [T1] another;
    non-production itself is form,____________________________________________
    and form itself is non-production._________________________________________
    ____________________________________________________________________
    (i.e. The two truths – appearances and emptiness – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. One truth implies / proves / enables the other [U2T]. The same for the three spheres. The same of the apparent opposites of any duality / triad / quad / etc.)

(i.e. From Chapter 20:
[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
-
emptiness [T2] is not one thing,
a bodhisattva [T1] another,
and a prior limit [past], a later limit [future], and a middle [T1] another,
-
so, Venerable Śāriputra, therefore, all these‍ — emptiness [T2], a bodhisattva [T1], a prior limit [past], a later limit [future], and a middle‍ [present] [3T] — are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].)
-
(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

  • It is because
    non-production is not one thing and feeling . . . perception . . . volitional factors . . . and consciousness another;
    non-production itself is consciousness,
    and consciousness itself is non-production.
    (i.e. The two truths – appearances and emptiness – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. One truth implies / proves / enables the other [U2T]. The same for the three spheres. The same of the apparent opposites of any duality / triad / quad / etc.)

  • "Venerable Śāriputra, because of this one of many explanations,
    _______________________________________________________
    anything called form is counted as not two [non-dual],___
    and anything called feeling, perception, volitional factors,
    or consciousness is counted as not two_________________
    _____________________________________________ __________
    (i.e. All dharmas are non-dual: not different / separate / multiple / dual, not identical / united / one / on-dual, not both together, not neither.)

  • Similarly with the constituents, the sense fields, the dependent originations, the perfections, the dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha.

  • "Venerable Śāriputra, it is because
    non-production is not one thing and the knowledge of all aspects another;
    non-production itself is the knowledge of all aspects,
    and the knowledge of all aspects itself is non-production.
    (i.e. The two truths – appearances and emptiness – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. One truth implies / proves / enables the other [U2T]. The same for the three spheres. The same of the apparent opposites of any duality / triad / quad / etc.)

  • Venerable Śāriputra, because of this one of many explanations,
    _________________________________________________________________
    anything called the knowledge of all aspects is counted as not two."
    _________________________________________________________________
    (i.e. All dharmas are non-dual: not different / separate / multiple / dual, not identical / united / one / on-dual, not both together, not neither.)

  • Then venerable Subhūti said to the Lord,
    "Lord, when bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that,
    -
    ________________________________________________________________________
    because of absolute purity_______________________________________________
    they then view the non [real] production [Emptiness] [T2] of form [T1] [U2T];
    ________________________________________________________________________
    -
    (i.e. From Chapter 9: The purity of all dharmas:
    Because of the state of absolute purity bodhisattvas do not apprehend (reify, objectify) any dharma [T2] [U2T].
    ___________________________________________________________
    Not being produced, not stopping, not being defilement,_____
    not being purification, not appearing, not being apprehended,
    and not occasioning anything [in absolute terms]____________
    is called the purity of all dharmas.)__________________________
    ___________________________________________________________
    -
    because of absolute purity they view the non [real] production of feeling, perception, volitional factors, and consciousness;
    because of absolute purity they view the non [real] production of a self;
    and because of absolute purity they view the non [real] production of a being, a living being, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees.
    Similarly,
    because of absolute purity they view the non [real] production of the constituents, sense fields, and dependent origination;
    because of absolute purity they view the non [real] production of the perfection of giving; and similarly,
    because of absolute purity they view the non [real] production of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom;
    because of absolute purity they view the non [real] production of inner emptiness,
    up to because of absolute purity they view the non [real] production of the emptiness that is the non [inherent] existence of an intrinsic nature;
    because of absolute purity they view the non [real] production of the applications of mindfulness;
    and because of absolute purity they view the non [real] production of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, ten powers, fearlessnesses, detailed and thorough knowledges, dhāraṇīs, meditative stabilization gateways, eighteen distinct attributes of a buddha, and the knowledge of all aspects.
    Because of absolute purity they view the non [real] production of an ordinary person;
    because of absolute purity they view the non [real] production of the dharmas of an ordinary person;
    because of absolute purity they view the non [real] production of a stream enterer and the dharmas of a stream enterer, a once-returner and the dharmas of a once-returner, a non-returner and the dharmas of a non-returner, a worthy one and the dharmas of a worthy one, a pratyekabuddha and the dharmas of a pratyekabuddha, a bodhisattva and the dharmas of a bodhisattva, and a buddha;
    and they view the non [real] production of the buddha dharmas."

  • Śāriputra then said, "According to the way I understand the meaning of what venerable Subhūti has said,
    ____________________________________________
    form [T1] is a non [real] production [T2] [U2T];
    ____________________________________________

  • feeling, perception, volitional factors, and consciousness are a non [real] production;
    the constituents are a non [real] production,
    the sense fields are a non [real] production,
    and dependent origination is a non [real] production;
    the perfections are a non [real] production;
    all the emptinesses are a non [real] production;
    the thirty-seven dharmas on the side of awakening are a non [real] production;
    the meditative stabilizations and dhāraṇī gateways are a non [real] production;
    the ten powers, fearlessnesses, detailed and thorough knowledges,
    and eighteen distinct attributes of a buddha are a non [real] production;
    the knowledge of all aspects is a non [real] production;
    an ordinary person is a non [real] production
    and the dharmas of an ordinary person are a non [real] production;
    a stream enterer and the dharmas of a stream enterer, a once-returner and the dharmas of a once-returner, a non-returner and the dharmas of a non-returner, a worthy one and the dharmas of a worthy one, a pratyekabuddha and the dharmas of a pratyekabuddha, a bodhisattva and the dharmas of a bodhisattva, and a buddha are a non [real] production;
    and the buddha dharmas are a non [real] production.
    -
    (i.e. [Tetralemma causality / production:] All dharmas are not caused / produced, not non-caused / non-produced, not both together, not neither.
    [Conventionally but not ultimately:] Conventionally we say things are 'caused / produced, arising, lasting, moving, changing, functional / occasioning this or that, then ceasing' conventionally / relatively / inter-subjectively, but in Reality as it is, nothing really originates, lasts, changes, moves, functions by occasioning this or that, and then ceases in absolute terms – just conventionally / relatively / inter-subjectively.
    [Tetralemma three stages of becoming:] Things are not caused / produced / originating / existing / moving / changing / functional / ceasing, not non-caused / non-produced / non-arising / non-existing / non-moving / non-changing / non-functional / non-ceasing, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)


"Venerable Subhūti, if form is a non [real] production, up to the buddha dharmas are a non [real] production,
then, Venerable Subhūti, will śrāvakas not have already gained śrāvaka awakening, and similarly, ordinary persons not have already gained . . . up to pratyekabuddha awakening as well? 358
Similarly, will bodhisattvas not have already gained the knowledge of all aspects, will the five forms of life not also be undifferentiable, and will bodhisattva great beings not have already gained the five awakenings? 359
Venerable Subhūti, if all dharmas are a non [real] production,
why would stream enterers cultivate the path in order to eliminate the three fetters;
once-returners cultivate the path in order to weaken greed, hatred, and confusion;
non-returners cultivate the path in order to eliminate the five fetters that are associated with the lower realms;
worthy ones cultivate the path in order to eliminate the five fetters that are associated with the upper realms;
and those in the Pratyekabuddha Vehicle cultivate the path in order to reach their own awakening?
Why do bodhisattva great beings undertake the difficult practices for the sake of beings and experience those sufferings, whatever they may be;
why has a tathāgata, worthy one, perfectly complete buddha fully awakened to unsurpassed, perfect, complete awakening; and why has a tathāgata turned the wheel of the Dharma?"

  • Subhūti replied, "Venerable Śāriputra,
    _____________________________________________________________________
    I do not accept 360 that an unproduced dharma [empty cause / producer]
    has an attainment, or a clear realization [result / effect / product]._______
    _____________________________________________________________________
    (i.e. Note 360: ""Accept" ("I would have it be the case") renders 'dod (iṣ); LSPW "wish or look for"; Edg, s.v. iṣ, does not record "accept" as a meaning, but it is extremely common in scholastic Tib as a meaning of 'dod.)
    (i.e. [U3S-production / U2T-3S-production:] An empty-actor/cause necessarily has an empty-action/production of an empty-result/effect; and vice versa. None of them can be real / inherently existent. This is the limitless & centerless cycle of causality / production / co-evolution of the three spheres, the karmic cycle. Everything is empty because dependently caused / produced, caused / produced because empty of inherent existence. One aspect / truth implies / proves / enables the other. There are conventional / relative / inter-subjective actors / causes / producers, actions / causality / production, results / effects / products, but not not in absolute terms, not inherently existing.)

  • (i.e. [U3S / U2T-3S-causality/production:] Union of the Two Truths about the three spheres of causality / production – subject / actor / cause / producer, relation / action / causality / production, object / result / effect / product –. These three spheres are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
    The three spheres of causality / production are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)

  • I do not accept that which is unproduced [empty cause / producer]
    becomes a stream enterer [result / effect / product].

  • I do not accept that which is unproduced [empty cause / producer]
    has the result of stream enterer [result / effect / product].

  • I do not accept that which is unproduced [empty cause / producer]
    becomes a once-returner and has the result of once-returner, a non-returner and result of non-returner, the state of a worthy one and the result of the state of a worthy one, or a pratyekabuddha's awakening and a pratyekabuddha.

  • "Venerable Śāriputra,
    I do not accept that bodhisattvas are undertaking difficult practices,
    or that bodhisattva great beings practice with the idea of difficulty.

And why?

  • Because it is not possible, Venerable Śāriputra, for bodhisattva great beings who entertain the idea of difficulty to work for the welfare of infinite, countless beings.
    Rather, Venerable Śāriputra, by generating the perception they are a father, generating the perception they are a mother, generating the perception they are a son, generating the perception they are 'me,' they can work for the welfare of infinite, countless beings.
    Venerable Śāriputra, bodhisattva great beings must produce this thought: 'Just as we say "self" again and again but it does not exist and cannot be apprehended as anyone at all in any way at all, we must produce that thought in just such a way about all inner and outer dharmas as well.'
    If they produce such an idea, then the idea of difficulty does not arise.

And why?

  • Because bodhisattva great beings
    ____________________________________________
    do not appropriate and do not apprehend_____
    any dharma as anything at all in any way at all. 361
    _____________________________________________
    (i.e. [U3S-production / U2T-3S-production:] An empty-actor/cause necessarily has an empty-action/production of an empty-result/effect; and vice versa. None of them can be real / inherently existent. This is the limitless & centerless cycle of causality / production / co-evolution of the three spheres, the karmic cycle. Everything is empty because dependently caused / produced, caused / produced because empty of inherent existence. One aspect / truth implies / proves / enables the other. There are conventional / relative / inter-subjective actors / causes / producers, actions / causality / production, results / effects / products, but not not in absolute terms, not inherently existing.)

  • (i.e. [U3S / U2T-3S-causality/production:] Union of the Two Truths about the three spheres of causality / production – subject / actor / cause / producer, relation / action / causality / production, object / result / effect / product –. These three spheres are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
    The three spheres of causality / production are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)

  • "Venerable Śāriputra, in the absence of production
    I do not accept that there is the state of a tathāgata and unsurpassed, perfect, complete awakening [result / effect / product],

  • and I do not accept a turning of the wheel of the Dharma [cause / producer].

  • "I do not accept that an unproduced dharma [empty cause / producer] attains an unproduced attainment [result / effect / product]."


"Well then, Venerable Subhūti, does an unproduced dharma attain a produced attainment, or does a produced dharma attain an unproduced attainment?" asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    ______________________________________________________________
    I do not accept that a produced dharma [empty cause / producer]
    attains an unproduced attainment [result / effect / product],______
    ______________________________________________________________
    (i.e. [U3S-production / U2T-3S-production:] An empty-actor/cause necessarily has an empty-action/production of an empty-result/effect; and vice versa. None of them can be real / inherently existent. This is the limitless & centerless cycle of causality / production / co-evolution of the three spheres, the karmic cycle. Everything is empty because dependently caused / produced, caused / produced because empty of inherent existence. One aspect / truth implies / proves / enables the other. There are conventional / relative / inter-subjective actors / causes / producers, actions / causality / production, results / effects / products, but not not in absolute terms, not inherently existing.)

  • (i.e. [U3S / U2T-3S-causality/production:] Union of the Two Truths about the three spheres of causality / production – subject / actor / cause / producer, relation / action / causality / production, object / result / effect / product –. These three spheres are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
    The three spheres of causality / production are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)

  • nor do I accept that an unproduced dharma [empty cause / producer] attains a produced attainment [result / effect / product]."

"Venerable Subhūti, is there then no attainment and is there no clear realization?" asked Śāriputra.

  • Subhūti replied,
    _______________________________________________________________________
    "Venerable Śāriputra, there is an attainment and there is a clear realization,
    but not in a dual way.___________________________________________________
    _______________________________________________________________________
    (i.e. [U3S-production / U2T-3S-production:] An empty-actor/cause necessarily has an empty-action/production of an empty-result/effect; and vice versa. None of them can be real / inherently existent. This is the limitless & centerless cycle of causality / production / co-evolution of the three spheres, the karmic cycle. Everything is empty because dependently caused / produced, caused / produced because empty of inherent existence. One aspect / truth implies / proves / enables the other. There are conventional / relative / inter-subjective actors / causes / producers, actions / causality / production, results / effects / products, but not not in absolute terms, not inherently existing.)

  • Venerable Śāriputra,
    ________________________________________________________________
    attainment and clear realization are labeled by ordinary convention.
    ________________________________________________________________

  • (i.e. [U3S / U2T-3S-causality/production:] Union of the Two Truths about the three spheres of causality / production – subject / actor / cause / producer, relation / action / causality / production, object / result / effect / product –. These three spheres are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
    The three spheres of causality / production are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)

  • A stream enterer, or once-returner, or non-returner, or worthy one, or pratyekabuddha, or bodhisattva‍ — even a buddha‍ — is labeled by ordinary convention.

  • Ultimately there is no attainment and there is no clear realization, there is no] stream enterer, there is no once-returner, there is no non-returner, there is no worthy one, there is no pratyekabuddha, there is no bodhisattva, and there is not even a buddha."

"Venerable Subhūti, is the unproduced similar to an attainment and a clear realization that, as ordinary convention, is formless, cannot be pointed out, does not obstruct, and has only one mark‍ — that is, no mark?" asked Śāriputra.

  • "Exactly so, Venerable Śāriputra, exactly so," Subhūti replied.
    "Because of this one of many explanations,
    ______________________________________________________________
    neither is production produced nor is non-production produced."
    ______________________________________________________________

  • (i.e. [U3S / U2T-3S-causality/production:] Union of the Two Truths about the three spheres of causality / production – subject / actor / cause / producer, relation / action / causality / production, object / result / effect / product –. These three spheres are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
    The three spheres of causality / production are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)

"Venerable Subhūti, are you confident in your readiness to say again and again that 'dharmas are unproduced'? Are you also confident in your readiness to say there is no production of unproduced dharmas?" asked Śāriputra.

  • Subhūti replied, "In regard to what you have said, Venerable Śāriputra
    'Are you confident in your readiness to say again and again that "dharmas are unproduced"?'‍

  • I have no confident readiness to say again and again that dharmas are unproduced. I have no confident readiness to say there is no production of unproduced dharmas.

And why?

  • Because, Venerable Śāriputra, an unproduced dharma, non-production, confident readiness, saying something, and a state of production‍ — all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark‍ — that is, no mark."

"Venerable Subhūti, is there no production of saying, is there also no production of confident readiness, and is there also no production of a dharma?
Are those dharmas that are the point of departure for what has to be said also not produced?" asked Śāriputra.

  • "Exactly so, Venerable Śāriputra," replied Subhūti.
    "There is no production of saying,
    there is also no production of confident readiness,
    and there is also no production of a dharma.
    Those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced.

And why?

  • Because there is no production of form,
    and there is no production of feeling, perception, volitional factors, or consciousness.
    Similarly, there is no production of the constituents, the sense fields, or dependent originations; of the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha;
    up to there is no production of the knowledge of all aspects."

  • "Exactly so, Venerable Subhūti," agreed Śāriputra.
    "There is no production of saying,
    there is also no production of confident readiness,
    and there is also no production of a dharma;
    those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced.
    There is no production of the aggregates, the constituents, sense fields, dependent origination, the perfections, the dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the powers, the fearlessnesses, the detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha.

  • Connect this in the same way with there is no production of . . .
    up to the knowledge of all aspects.
    Since this is the case the five forms of life are differentiable as ordinary conventions, but not ultimately."

  • "Exactly so, Venerable Śāriputra, exactly so," agreed Subhūti.
    "Venerable Śāriputra, just as attainment and clear realization exist as ordinary conventions,
    similarly the five forms of life too are differentiable as ordinary conventions, but not ultimately.

And why?

  • "Venerable Śāriputra, it is because ultimately there is no maturation of karma,
    ______________________________________________________
    __there is no production of, there is no cessation,______
    __there is no defilement, and there is no purification."___
    ______________________________________________________
    -
    (i.e. From Chapter 9: The purity of all dharmas:
    Because of the state of absolute purity bodhisattvas do not apprehend (reify, objectify) any dharma [T2] [U2T].
    ___________________________________________________________
    Not being produced, not stopping, not being defilement,_____
    not being purification, not appearing, not being apprehended,
    and not occasioning anything [in absolute terms]____________
    is called the purity of all dharmas.)__________________________
    ___________________________________________________________

"Venerable Subhūti, is an unproduced dharma produced, or is a produced dharma produced?" asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    __________________________________________________________
    I do not accept that an unproduced dharma [effect / product]
    is produced [relation / action / causality / production],_______
    nor do I accept that a produced dharma [effect / product] ___
    is produced [relation / action / causality / production]."______
    __________________________________________________________

"Venerable Subhūti, what unproduced dharma do you not accept is produced?" asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    I do not accept that unproduced form [empty effect / product] is produced [relation / action / causality / production];

  • I do not accept that unproduced feeling, perception, volitional factors, and consciousness [empty effects / products] are produced [relation / action / causality / production];
    and similarly with the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha.

  • I do not accept that unproduced awakening [empty effect / product] is attained [relation / action / causality / production];

  • I do not accept that it is clearly realized [relation / action / causality / production]."

"Venerable Subhūti, what produced dharma do you not accept is produced?" asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    I do not accept that a produced form empty of an intrinsic nature [empty effect / product] is produced [relation / action / causality / production].

  • Venerable Śāriputra,
    I do not accept that a produced feeling, perception, volitional factors, or consciousness empty of an intrinsic nature [empty effect / product] is produced [relation / action / causality / production].

  • Venerable Śāriputra, connect this in the same way with
    I do not accept . . . , up to a produced awakening empty of an intrinsic nature [empty effect / product] is produced [relation / action / causality / production]."

"Venerable Subhūti, is an unproduced dharma produced, or is a produced dharma produced?" 362 asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    ______________________________________
    the unproduced is not produced,_______
    and the produced is not produced either.
    _______________________________________

And why?

  • Venerable Śāriputra,
    ____________________________________________________
    it is because both produced and unproduced dharmas
    are neither conjoined nor disjoined__________________
    because there is no production of.___________________
    ___________________________________________________

And why?

  • Venerable Śāriputra,
    __________________________________________
    it is because there is no production of form;
    __________________________________________

  • there is no production of feeling, perception, volitional factors, or consciousness; and similarly,
    there is no production of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the ten powers, the four fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha.
    Connect this in the same way with physical volitional factors, verbal volitional factors, or mental volitional factors,
    up to there is no production of the knowledge of all aspects.

  • "Venerable Śāriputra, because of this one of many explanations,
    there is no production of saying,
    there is also no production of confident readiness,
    and there is also no production of a dharma;
    those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced."

  • Śāriputra then declared, "Venerable Subhūti should be placed highest among Dharma teachers.

And why?

  • Because he escapes right from whatever it is he is asked about."

  • Subhūti replied,
    ________________________________________________
    "It is because all dharmas have no fixed position." 363
    ________________________________________________

"Venerable Subhūti, in what way do all dharmas have no fixed position?" asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    form is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without 364 both.

  • Venerable Śāriputra, feeling . . . perception . . . volitional factors . . . and consciousness is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

  • "Venerable Śāriputra, the eyes are empty of a basic nature.
    They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both.

  • Venerable Śāriputra, the ears . . . the nose . . . the tongue . . . the body . . . and the thinking mind is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

  • "Venerable Śāriputra, a form is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

  • Venerable Śāriputra, a sound . . . a smell . . . a taste . . . a feeling . . . and a dharma is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

  • "Venerable Śāriputra, the perfection of giving is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

  • Venerable Śāriputra, similarly the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

  • "Venerable Śāriputra, inner emptiness is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

  • Venerable Śāriputra, . . . up to the emptiness that is the non [inherent] existence of an intrinsic nature is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

  • "Venerable Śāriputra, the applications of mindfulness are empty of a basic nature.
    They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both.

  • Venerable Śāriputra, similarly the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . and the path is empty of a basic nature.
    It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

  • "Venerable Śāriputra, the powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha are empty of a basic nature.
    They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both.

  • "Venerable Śāriputra, because of this one of many explanations,
    _________________________________________________________________________
    all dharmas have no fixed position because they are empty of a basic nature.
    _________________________________________________________________________

  • "It is thus, Venerable Śāriputra, that bodhisattva great beings practicing the six perfections should purify form;
    should purify feeling, perception, volitional factors, and consciousness;
    should purify the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the meditative stabilizations, the dhāraṇīs, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha; up to should purify the knowledge of all aspects."

"Venerable Subhūti how do bodhisattva great beings practicing the six perfections purify the awakening path?" asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    there is an ordinary perfection of giving
    and there is an extraordinary perfection of giving.

  • Similarly, there is an ordinary perfection of morality . . . perfection of patience . . . perfection of perseverance . . . perfection of concentration . . . and perfection of wisdom
    and there is an extraordinary perfection of wisdom."

"Venerable Subhūti, what is an ordinary perfection of giving and what is an extraordinary one?" asked Śāriputra.

  • "Venerable Śāriputra," replied Subhūti,
    "here bodhisattva great beings become givers, great philanthropists, and give food to those leading a secluded religious life, to brahmins, to the pitiful, to the destitute, to travelers, and to those who are begging for food.
    They give drinks to those who want drink, transport to those who want transport, clothes to those who want clothes, flowers to those who want flowers, flower garlands to those who want flower garlands, incense to those who want incense, creams to those who want creams, homes to those who want a home, seats and beds to those who want seats and beds, tools to those who want tools, medicine to those who want medicine, up to whatever human requirements are appropriate‍ — a son to those who want a son; a daughter to those who want a daughter; a wife to those who want a wife; a kingdom to those who want a kingdom; their head to those who want a head; their eyes to those who want eyes; a major or minor part of their body to those who want a major or minor part of the body; and their flesh, blood, and marrow to those who want flesh, blood, and marrow.
    They give all that away with a fixed position, thinking, 'I am giving, they are receiving, this is charity, that is stinginess, I am a philanthropist, I am giving all my possessions away, I am doing what the buddhas said to do, I am practicing the perfection of giving.' Having given those gifts by way of apprehending something, they make them into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening, thinking, 'Through the result of this charity of mine may those beings be happy in this life and may they, without appropriating anything, enter into complete nirvāṇa.'

  • "They give those gifts attached to the three attachments.
    To which three?
    To the idea of self (subject),
    the idea of other (object-2),
    and the idea of giving (relation / action).
    Attached to those three attachments they give those gifts (object-1).
    "That is called the ordinary perfection of giving.

And why is it called the ordinary perfection of giving?

  • Because it does not move from the ordinary,
    does not transcend the ordinary,
    and does not pass beyond the ordinary.
    Because of this it is called the ordinary perfection of giving.

"What is an extraordinary perfection of giving?

  • It is the purity of the three spheres.
    And what is the purity of the three spheres?

  • Venerable Śāriputra, here bodhisattva great beings giving gifts
    do not apprehend a self (subject),
    do not apprehend a recipient (object-2),
    do not apprehend giving (relation / action), and do not delight in its maturation.
    That, Venerable Śāriputra, is the bodhisattva great beings'
    __________________________________________
    ___purity of the three spheres.___
    __________________________________________

  • "Furthermore, Venerable Śāriputra, here bodhisattva great beings giving gifts give away gifts to all beings
    but without apprehending all beings (object-2),
    without apprehending a self (subject), and
    without apprehending a gift (object-1);
    they dedicate it to unsurpassed, perfect, complete awakening
    but without apprehending even awakening.
    That, Venerable Śāriputra, is called the extraordinary perfection of giving.

  • (i.e. [U3S / U2T-3S:] Union of the Two Truths about the three spheres – ex. subject / actor / giver, relation / action / giving, object / result / gift & recipient –. These three spheres are not really separate, independent, dual, in opposition; they are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony – but in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.
    The three spheres are empty of inherent existence <==> because conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions / reflections / mirages / dreams / echos / magical tricks: There, but not there.' [U2T]. They are not really existent / caused / functional, not completely non-existent / non-caused / non-functional / useless / meaningless, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning indescribable / inconceivable.)

And why is it called the extraordinary perfection of giving?

  • Because it moves from the ordinary,
    transcends the ordinary,
    and passes beyond the ordinary.
    __________________________________________________________________________
    Because of this it is called the extraordinary perfection of giving.
    __________________________________________________________________________

  • "The perfection of morality, perfection of patience, perfection of perseverance,
    and perfection of concentration are similar to that.

  • "Venerable Śāriputra,
    there is also an ordinary perfection of wisdom
    and there is also an extraordinary one.

"What is the ordinary perfection of wisdom?

  • Venerable Śāriputra, here bodhisattva great beings with a fixed position apprehending 'I have curbed miserly thoughts' give gifts fixed on the ideas of self, beings, and giving, giving away all their possessions‍ — inner and outer things, owned and unowned‍ — whatever they may be.

  • "Firm in the good qualities of the ascetic, with a fixed position apprehending body, speech, and mind, and with a fixed view of self, a fixed view of beings, and a fixed view of the wholesome, they devote themselves to morality and the ten wholesome actions.
    Having made those moralities into something shared in common by all beings, with an apprehending of awakening they dedicate them to awakening by way of apprehending something.

  • "With a fixed view of praising self and disparaging others, self and beings, and patience, they put up with all the nasty things beings do, and, having made those wholesome roots into something shared in common by all beings, dedicate them, by way of apprehending something, to unsurpassed, perfect, complete awakening.

  • "Apprehending a body, apprehending a collection of merit, apprehending a collection of knowledge, apprehending self, apprehending beings, and apprehending awakening, they make a vigorous attempt, and on account of that they falsely project that they are making a vigorous attempt.

  • "They meditate on love, compassion, joy, and equanimity; become absorbed in and emerge from the concentrations, clairvoyances, concentrations, and absorptions; and on account of relishing them falsely project them.
    With a view that apprehends something, having made those wholesome roots into something shared in common by all beings, they dedicate them to awakening.
    Those are the ordinary ones.

  • "Apprehending 'form isempty'; apprehending 'feeling, perception, volitional factors, and consciousness are empty'; and similarly, apprehending up to 'the awakening of a buddha isempty,' they meditate on emptiness, which is to say, they practice while apprehending those, and having made those wholesome roots into something shared in common by all beings, they dedicate them, again by way of apprehending them, to unsurpassed, perfect, complete awakening. Without skillful means (1) they confess, by way of apprehending them, all wrongdoings, (2) while apprehending, they rejoice in all the merits of self and others, and (3) they request all the buddhas to teach for the welfare of self and others, and having made the three aggregates of merit 365 into something shared in common by all beings, they dedicate them without skillful means to the knowledge of all aspects.
    That is called the ordinary perfection of wisdom.

"What is the extraordinary perfection of wisdom?

  • With wisdom that does not apprehend self, beings, or what is to be given,
    they purify the perfection of giving for awakening through the purity of the three spheres;

  • without apprehending self, beings, morality, or awakening,
    they purify the perfection of morality for awakening through the purity of the three spheres;

  • without apprehending self, patience, or awakening,
    they purify the perfection of patience for awakening through the purity of the three spheres;

  • without apprehending self, body, mind, perseverance, merit, or knowledge,
    they purify the perfection of perseverance for awakening through the purity of the three spheres;

  • without apprehending self, beings, concentrations, meditative stabilizations, or absorptions,
    they purify the perfection of concentration for awakening through the purity of the three spheres;

  • without apprehending all beings,
    they purify the perfection of wisdom for awakening,
    and they dedicate all the wholesome roots to unsurpassed, perfect, complete awakening
    with a dedication free from poison,
    an unsurpassed dedication,
    a dedication equal to the unequaled,
    an inconceivable dedication,
    an incomparable dedication,
    a dedication that is infinite. 366

  • "That is called the extraordinary perfection of wisdom.

"Why is it called ordinary, worldly 367 and why extraordinary, supramundane?

  • "There ordinary, worldly is used in seven different ways: 368

  1. on account of them the world is established;

  2. the world is the same as them;

  3. on account of them there is something given to the world;

  4. on account of them they do not escape the world;

  5. they are for the coming into being of the world; and

  6. they come into being in the world.

Those are called ordinary, worldly.

"What is extraordinary, supramundane?

  • It is used in seven different ways:

  1. on account of them the world goes free;

  2. they eliminate [transcend] the world;

  3. on account of them a world causes an escape [transcendence];

  4. those that are not the world;

  5. the world from which they will escape [transcend];

  6. those who free from the world ['free from' is not rejecting / abandoning /elimination / stopping.];

  7. and those who free in the world.

Those are called extraordinary, supramudane. 369

"It is thus, Venerable Śāriputra, that bodhisattva great beings
practicing the six perfections purify the awakening path."

"Venerable Subhūti, what is the bodhisattva great beings' awakening path?" asked Śāriputra.

  • Subhūti replied, "Venerable Śāriputra,
    the four applications of mindfulness are the bodhisattva great beings' awakening path.
    The four right efforts, four legs of miraculous power, five faculties,
    five powers, seven limbs of awakening, and eightfold noble path;
    the emptiness, signless, and wishless gateways to liberation;
    inner emptiness, up to the emptiness that is the non [inherent] existence of an intrinsic nature;
    and all the meditative stabilizations, all the dhāraṇī gateways, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, great love, and great compassion‍ —
    those, Venerable Śāriputra, are called the bodhisattva great beings' awakening path."

"Venerable Subhūti, for the perfection of what is this the labor?" asked Śāriputra.

  • Subhūti replied,
    "This is the labor, Venerable Śāriputra, for the perfection of wisdom.

And why?

  • Because, Venerable Śāriputra, the perfection of wisdom is the one that gives birth to śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, buddha dharmas, and all wholesome dharmas.
    Venerable Śāriputra, the perfection of wisdom incorporates and includes śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, buddha dharmas, and all wholesome dharmas.
    Venerable Śāriputra, having practiced this perfection of wisdom those earlier tathāgatas, worthy ones, perfectly complete buddhas fully awakened to unsurpassed, perfect, complete awakening;
    Venerable Śāriputra, having trained in this same perfection of wisdom, future tathāgatas, worthy ones, perfectly complete buddhas will fully awaken to unsurpassed, perfect, complete awakening; and,
    Venerable Śāriputra, having trained in this same perfection of wisdom, tathāgatas, worthy ones, perfectly complete buddhas now dwelling and maintaining themselves in world systems in all ten directions fully awaken to unsurpassed, perfect, complete awakening.

  • "Venerable Śāriputra,
    if, when this perfection of wisdom has been explained,
    bodhisattva great beings do not become unsure and do not become perplexed,
    you should know that
    -
    those bodhisattva great beings stay in that state [T1], without staying in that state [T2] [U2T],
    in order to protect beings,
    in order not to abandon beings,
    and you should know that the bodhisattva great beings, furthermore,
    stay in that state [T1], by way of not staying in that state [T2] [U2T],
    inseparable from attention to great compassion [interdependence] [T1]."
    (i.e. Staying in that state without staying in that state, without any attachments / fixation / absolutes about the three spheres. Paying attention without paying attention to the interdependence of all beings, to an immeasurable compassion toward all sentient beings, and to their emptiness of inherent existence, to the Union of the Two Truths about all dharmas involved [U2T / U2T-3S / U2T-opp / U2T-2T].)

  • Śāriputra replied, "Venerable Subhūti, if you accept that those who stay in that state,
    staying in a state inseparable from paying attention to great compassion [interdependence],
    are bodhisattva great beings, in that case, Venerable Subhūti, all beings will be bodhisattvas.

And why?

  • Because all beings are inseparable from attention [to great compassion]."
    (i.e. Staying in that state without staying in that state, without any attachments / fixation / absolutes about the three spheres. Paying attention without paying attention to the interdependence of all beings, to an immeasurable compassion toward all sentient beings, and to their emptiness of inherent existence, to the Union of the Two Truths about all dharmas involved [U2T / U2T-3S / U2T-opp / U2T-2T].)

  • "Excellent, excellent, Venerable Śāriputra," said Subhūti.
    "I will object to venerable Śāriputra in that venerable Śāriputra
    has got at just what is meant by expressing the statement as an absolute. 370

"And why?

  • Venerable Śāriputra,
    you should know that the non [inherent] existence of attention [to interdependence / great compassion] is
    because of the non [inherent] existence of a being;
    (i.e. Staying in that state without staying in that state, without any attachments / fixation / absolutes about the three spheres. Paying attention without paying attention to the interdependence of all beings, to an immeasurable compassion toward all sentient beings, and to their emptiness of inherent existence, to the Union of the Two Truths about all dharmas involved [U2T / U2T-3S / U2T-opp / U2T-2T].)

  • you should know that the emptiness [of inherent existence] of attention [to interdependence / great compassion] is
    because of the emptiness [of inherent existence] of a being;

  • you should know that the isolation of attention [to interdependence / great compassion] is because of the isolation of a being;
    you should know that the absence of an intrinsic nature in attention [to interdependence / great compassion] is
    because of the absence of an intrinsic nature in a being;

  • and you should know that there is no full awakening of attention [to interdependence / great compassion]
    because there is no full awakening of a being.

  • "Venerable Śāriputra,
    you should know that the non [inherent] existence of attention [to interdependence / great compassion] is
    because of the non [inherent] existence of form;

  • you should know that the emptiness [of inherent existence] of attention [to interdependence / great compassion] is
    because of the emptiness [of inherent existence] of form;

  • you should know that the isolation of attention [to interdependence / great compassion] is
    because of the isolation of form;

  • you should know that the absence of an intrinsic nature in attention [to interdependence / great compassion] is
    because of the absence of an intrinsic nature in form; and

  • you should know that there is no full awakening of attention [to interdependence / great compassion]
    because there is no full awakening of form.

  • "Similarly,
    you should know that the non [inherent] existence of attention [to interdependence / great compassion] is
    because of the non [inherent] existence of feeling . . . perception . . . volitional factors . . . and consciousness;

  • you should know that the emptiness [of inherent existence] of attention [to interdependence / great compassion] is
    because of the emptiness [of inherent existence] of consciousness;

  • you should know that the isolation of attention [to interdependence / great compassion] is
    because of the isolation of consciousness;

  • you should know that the absence of an intrinsic nature in attention [to interdependence / great compassion] is
    because of the absence of an intrinsic nature in consciousness; and

  • you should know that there is no full awakening of attention [to interdependence / great compassion]
    because there is no full awakening of consciousness.

  • "Similarly,
    you should know that the non [inherent] existence of attention [to interdependence / great compassion] is
    because of the non [inherent] existence of the constituents . . . the sense fields . . . dependent origination . . . the truths . . . the dharmas on the side of awakening . . . the perfections . . . all the emptinesses . . . all the meditative stabilizations . . . all the dhāraṇī gateways, up to and the knowledge of all aspects. Similarly, you should know that because of the emptiness [of inherent existence] of the knowledge of all aspects, the isolation of the knowledge of all aspects, the absence of an intrinsic nature in the knowledge of all aspects, and because there is no full awakening of the knowledge of all aspects, there is no full awakening of attention [to interdependence / great compassion].

  • "Venerable Śāriputra, because of this one of many explanations,
    I say bodhisattva great beings are not separated from staying in this state or from this attention [to interdependence / great compassion]."
    (i.e. Staying in that state without staying in that state, without any attachments / fixation / absolutes about the three spheres. Paying attention without paying attention to the interdependence of all beings, to an immeasurable compassion toward all sentient beings, and to their emptiness of inherent existence, to the Union of the Two Truths about all dharmas involved [U2T / U2T-3S / U2T-opp / U2T-2T].)

The Lord then complimented venerable Subhūti:
"Excellent, excellent, Subhūti!
You should give instruction in the perfection of wisdom to bodhisattva great beings just like this, just as you have explained through the Tathāgata's power, and bodhisattva great beings should train in the perfection of wisdom just as you explain."

As venerable Subhūti was expounding this perfection of wisdom chapter, the great billionfold world system shook in six ways: it shook, shook greatly, and shook violently; quaked, quaked greatly, and quaked violently; stirred, stirred greatly, and stirred violently; became disturbed, greatly disturbed, and violently disturbed; roared, roared greatly, and roared violently; and resounded, resounded greatly, and resounded violently. The eastern direction sank down and the western direction rose up; the western direction sank down and the eastern direction rose up; the southern direction sank down and the northern direction rose up; the northern direction sank down and the southern direction rose up; the middle sank down and the edges rose up; and the edges sank down and the middle rose up.

Then at that moment the Lord smiled. Venerable Subhūti then inquired of the Lord,
"Lord, why did you smile? What is the cause, what is the condition?"

The Lord replied, "Subhūti, just as inside this Sahā world system the perfection of wisdom is being taught, similarly in infinite, countless world systems in the eastern direction the tathāgatas, worthy ones, perfectly complete buddhas are also teaching this very perfection of wisdom to bodhisattva great beings. Similarly, all around in infinite, countless world systems in the ten directions, tathāgatas, worthy ones, perfectly complete buddhas are teaching this very perfection of wisdom to bodhisattva great beings."

As venerable Subhūti was expounding this perfection of wisdom chapter, two billion living beings of divine and human rank gained forbearance for dharmas that are not produced, and as the lord buddhas were teaching this very perfection of wisdom to bodhisattva great beings in all the ten directions, infinite, countless numbers of beings produced the thought of unsurpassed, perfect, complete awakening.

This was the twenty-first chapter, "Subhūti," of the "Eighteen Thousand Mother of All Buddhas and Bodhisattvas Perfection of Wisdom."


Highlighted points

  • Bodhisattvas they know the aspects of dharmas [T1] but they do not settle down on those dharmas [T2] [U2T].

  • That which is called perfection of wisdom has gone far off from all apparent dharmas.

  • Bodhisattvas do not investigate [in absolute terms] [T2] 'this dharma is permanent' or 'impermanent,' [T1] [U2T]

  • Because any dharma [T1] is empty of dharma [T2] [U2T].

  • The emptiness [of inherent existence] of a dharma [T2] is not the dharma [T1] and is not production.

  • The non [real] production of a dharma is not the dharma.

  • it is because decrease, form, and not being divided, as well as decrease, feeling, perception, volitional factors, consciousness, and not being divided‍ — all those dharmas are not conjoined and not disjoined, are formless,cannot be pointed out, do not obstruct, and have only one mark‍ — that is, no mark.

  • Non-production [T2] is not one thing and form [T1] another;
    non-production itself is form, and form itself is non-production.

  • Anything called form is counted as not two [non-dual] [Uopp / U2T-opp],
    and anything called feeling, perception, volitional factors, or consciousness is counted as not two

  • Bodhisattvas practicing the perfection of wisdom investigate those dharmas like that,
    because of absolute purity they then view the non [real] production [T2] of form [T1] [U2T].

  • Form [T1] is a non [real] production [T2] [U2T].

  • I do not accept that an unproduced dharma [empty cause / producer] has an attainment, or a clear realization [result / effect / product].

  • Bodhisattvas do not appropriate and do not apprehend any dharma as anything at all in any way at all.

  • I do not accept that a produced dharma [empty cause / producer] attains an unproduced attainment [result / effect / product].

  • There is an attainment and there is a clear realization, but not in a dual way.

  • Attainment and clear realization are labeled by ordinary convention [T1].

  • Neither is production produced nor is non-production produced.

  • There is no production of, there is no cessation, there is no defilement, and there is no purification.

  • I do not accept that an unproduced dharma [effect / product] is produced [relation / action / causality / production],
    nor do I accept that a produced dharma [effect / product] is produced [relation / action / causality / production].

  • The unproduced is not produced, and the produced is not produced either.

  • It is because both produced and unproduced dharmas are neither conjoined nor disjoined because there is no production of.

  • It is because there is no production of form.

  • It is because all dharmas have no fixed position.

  • All dharmas have no fixed position because they are empty of a basic nature.

  • There is an ordinary perfection of giving
    and there is an extraordinary perfection of giving.
    The same for the other perfections.

  • What is an ordinary perfection of giving?

"They give those gifts attached to the three attachments.

To which three?

To the idea of self (subject),

the idea of other (object-2),

and the idea of giving (relation / action).

Attached to those three attachments they give those gifts (object-1).

"That is called the ordinary perfection of giving.

  • Because it does not move from the ordinary,

does not transcend the ordinary,

and does not pass beyond the ordinary.

Because of this it is called the ordinary perfection of giving.

  • What is an extraordinary perfection of giving?

It is the purity of the three spheres.

And what is the purity of the three spheres?

Venerable Śāriputra, here bodhisattva great beings giving gifts

do not apprehend a self (subject),

do not apprehend a recipient (object-2),

do not apprehend giving (relation / action), and do not delight in its maturation.

That, Venerable Śāriputra, is the bodhisattva great beings'

purity of the three spheres [U3S / U2T-3S].

  • "Furthermore, Venerable Śāriputra, here bodhisattva great beings giving gifts give away gifts to all beings

but without apprehending all beings (object-2),

without apprehending a self (subject), and

without apprehending a gift (object-1);

they dedicate it to unsurpassed, perfect, complete awakening

but without apprehending even awakening.

That, Venerable Śāriputra, is called the extraordinary perfection of giving.

  • Because it moves from the ordinary,

transcends the ordinary,

and passes beyond the ordinary.

Because of this it is called the extraordinary perfection of giving.

  • What is the extraordinary perfection of wisdom?

With wisdom that does not apprehend self, beings, or what is to be given,

they purify the perfection of giving for awakening through the purity of the three spheres;

without apprehending self, beings, morality, or awakening,

they purify the perfection of morality for awakening through the purity of the three spheres;

without apprehending self, patience, or awakening,

they purify the perfection of patience for awakening through the purity of the three spheres;

without apprehending self, body, mind, perseverance, merit, or knowledge,

they purify the perfection of perseverance for awakening through the purity of the three spheres;

without apprehending self, beings, concentrations, meditative stabilizations, or absorptions,

they purify the perfection of concentration for awakening through the purity of the three spheres;

without apprehending all beings,

they purify the perfection of wisdom for awakening,

and they dedicate all the wholesome roots to unsurpassed, perfect, complete awakening

with a dedication free from poison,

an unsurpassed dedication,

a dedication equal to the unequaled,

an inconceivable dedication,

an incomparable dedication,

a dedication that is infinite. 366

"That is called the extraordinary perfection of wisdom.

  • "It is thus, Venerable Śāriputra, that bodhisattva great beings
    practicing the six perfections purify the awakening path."

  • If, when this perfection of wisdom has been explained,

bodhisattva great beings do not become unsure and do not become perplexed,

you should know that

those bodhisattva great beings stay in that state [T1], without staying in that state [T2] [U2T],

in order to protect beings,

in order not to abandon beings,

and you should know that the bodhisattva great beings, furthermore,

stay in that state [T1], by way of not staying in that state [T2] [U2T],

inseparable from attention to great compassion [interdependence] [T1]."

  • All beings are inseparable from attention [to interdependence / great compassion] [T1].




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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