The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 323
Daśasāhasrikāprajñāpāramitā
– Chapter 23 - Hard to Understand –
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]
23. HARD TO UNDERSTAND – Teaching without teaching the inconceivable, without any attachment / fixation / absolutes – by way of not apprehending anything.
(i.e. Résumé:
In this perfection of wisdom, the three vehicles… are taught in detail [T1], by way of not apprehending anything [T2] [U2T].
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That is acting without acting,
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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Because all dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind (mere designations) [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].
Because all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
All dharmas are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
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"All dharmas" includes all dharmas with their characteristics / properties / qualities / marks / relations / activities …, with their names / labels; ex. the five aggregates, the eighteen elements, the six paramitas, the eighteen emptinesses, the two truths, suchness, the Union of the Two truths, even buddhahood / nirvana.
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So they say: this perfection of wisdom is so deep, so hard to behold, so hard to understand, so peaceful, so sublime, so subtle, so private, so not an object of speculative thought, so brilliant, so absolutely noble, and so much an object to be known by the learned and wise.)
Then it occurred to those gods to think,
"What would the elder Subhūti accept those listening to the Dharma to be like?"
Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods,
"Gods,
I would accept those listening to the doctrine to be like illusory beings.
I would accept those listening to the doctrine to be like magically created beings.
They will not listen to, master, or directly realize anything at all."
Then those gods asked venerable Subhūti,
"Venerable monk Subhūti,
are beings like an illusion,
and are those listening to the doctrine like an illusion?
Are beings like a magical creation,
and are those listening to the doctrine like a magical creation?"
"Exactly so, gods, exactly so," replied Subhūti.
_________________________________________________
"Beings are like an illusion, and______________________
those listening to the doctrine are like an illusion._______
Beings are like a magical creation, and________________
those listening to the doctrine are like a magical creation.
_________________________________________________"Beings, gods, are like a dream and are like an illusion.
Form, too, gods, is like a dream and is like an illusion.
Feeling, perception, volitional factors, and consciousness, gods, are like a dream and are like an illusion.
The eyes, gods, are like a dream and are like an illusion,
and similarly the ears, nose, tongue, body, and thinking mind are like a dream and are like an illusion.
A form, gods, is like a dream and is like an illusion,
and a sound, a smell, a taste, a feeling, and dharmas are like a dream and are like an illusion.
Eye consciousness, eye contact, and the feeling that arises from the condition of eye contact are like a dream and are like an illusion.
Similarly, ear . . . nose . . . tongue . . . body . . . and thinking-mind consciousness, thinking-mind contact, and the feeling that arises from the condition of thinking-mind contact are like a dream and are like an illusion."The perfection of giving is like a dream and is like an illusion,
and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are like a dream and are like an illusion."Inner emptiness is like a dream and is like an illusion,
up to the emptiness that is the non-existence of an intrinsic nature is like a dream and is like an illusion."The applications of mindfulness too are like a dream and are like an illusion,
and the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are like a dream and are like an illusion."The result of stream enterer is also like a dream and is like an illusion,
and a stream enterer is also like a dream and is like an illusion.
The result of once-returner and a once-returner, the result of non-returner and a non-returner, and the state of a worthy one and a worthy one are also like a dream and are like an illusion.
A pratyekabuddha's awakening is also like a dream and is like an illusion,
and a pratyekabuddha is also like a dream and is like an illusion.
Unsurpassed, perfect, complete awakening is also like a dream and is like an illusion,
and buddhahood is also like a dream and is like an illusion."
Then those gods asked venerable Subhūti,
___________________________________________
"Venerable monk Subhūti,_____________________
is even buddhahood like a dream, like an illusion?
Is nirvāṇa like a dream and like an illusion too?"__
___________________________________________
"Gods," replied Subhūti,
"I declare that even nirvāṇa is like a dream and is like an illusion,
and if there is any dharma superior even to nirvāṇa, I declare that it too is like a dream and is like an illusion.
And why?
Gods, it is because a dream, an illusion, and nirvāṇa are not two and are not divided."
Then venerable Śāripūtra, venerable Mahāmaudgalyāyana, venerable Mahākauṣṭhilya, venerable Mahākātyāyana, venerable Pūrṇa Maitrāyaṇīputra, venerable Mahākāśyapa, and many thousands of bodhisattvas inquired of the venerable monk Subhūti,
"Who will be the recipients of this perfection of wisdom so deep, so hard to behold, so hard to understand, so peaceful, so sublime, so subtle, so private, 388 so not an object of speculative thought, so brilliant, so absolutely noble, and so much an object to be known by the learned and wise?"
Those great śrāvakas and great bodhisattvas having thus inquired, venerable Subhūti said to them,
"Venerable Ones,
bodhisattva great beings irreversible from awakening will be the recipients of this perfection of wisdom so deep, so hard to behold, so hard to understand, so peaceful, so sublime, so subtle, so private, so not an object of speculative thought, so brilliant, so absolutely noble, and so much an object to be known by the learned and wise.
Persons 389 who have seen the truths, or worthy ones with outflows dried up, or those who have completed their plan, or those who have served well the victors, or those whose wholesome roots have grown under many hundred millions of buddhas, or sons and daughters of good families who have been mentored by spiritual friends
also will be the recipients of this perfection of wisdom so deep, so hard to behold, so hard to understand, so peaceful, so sublime, so subtle, so private, so not an object of speculative thought, so brilliant, so absolutely noble, so much an object to be known by the learned and wise.__________________________________________________
"They will not construct the idea that form is empty,______
and they will not construct the idea that emptiness is form.
__________________________________________________
They will not construct the idea that feeling . . . perception . . . volitional factors . . . and consciousness is empty,
and they will not construct the idea that emptiness is consciousness."They will not construct the idea that form is signless,
and they will not construct the idea that signlessness is form.
They will not construct the idea that feeling . . . perception . . . volitional factors . . . and consciousness is signless,
they will not construct the idea that signlessness is consciousness."They will not construct the idea that form is wishless,
and they will not construct the idea that wishlessness is form.
They will not construct the idea that form does not arise,
and they will not construct the idea that non-arising is form.
They will not construct the idea that form does not stop,
and they will not construct the idea that non-stopping is form.
Similarly, they will not construct the idea that form is calm, is not calm, is isolated, and is not isolated."They will not construct the idea that feeling . . . perception . . . volitional factors . . . and consciousness is wishless,
and they will not construct the idea that wishlessness is consciousness.
Similarly, they will not construct the idea that it does not arise, does not stop, is calm, or is isolated.
Similarly, they will not construct the idea that the constituents, sense fields, dependent origination, perfections, dharmas on the side of awakening, inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, meditative stabilizations, dhāraṇī gateways, and similarly, the result of stream enterer, result of once-returner, result of non-returner, state of a worthy one, or state of a pratyekabuddha are like that either."They will not construct the idea that the knowledge of all aspects is empty,
and they will not construct the idea that emptiness is the knowledge of all aspects.
They will not construct the idea that the knowledge of all aspects is signless,
and they will not construct the idea that signlessness is the knowledge of all aspects.
They will not construct the idea that the knowledge of all aspects is wishless,
and they will not construct the idea that wishlessness is the knowledge of all aspects.
They will not construct the idea that the knowledge of all aspects does not arise, does not stop, is calm, or is isolated."They will not construct the idea that the compounded element is empty,
and they will not construct the idea that emptiness is the compounded element.
They will not construct the idea that the compounded element is signless,
and they will not construct the idea that signlessness is the compounded element.
They will not construct the idea that the compounded element is wishless,
and they will not construct the idea that wishlessness is the compounded element.
Similarly, they will not construct the idea the compounded element does not arise, does not stop, is calm, or is isolated."They will not construct the idea that the uncompounded element is empty,
and they will not construct the idea that emptiness is the uncompounded element.
They will not construct the idea that the uncompounded element is signless,
and they will not construct the idea that signlessness is the uncompounded element.
They will not construct the idea that the uncompounded element is wishless,
and they will not construct the idea that wishlessness is the uncompounded element.
Similarly, they will not construct the idea the uncompounded element does not arise, does not stop, is calm, or is isolated."Gods,
________________________________________________________
in this way nobody will be a recipient of this perfection of wisdom
that is so deep, so absolutely noble, so brilliant, _______________
and so much an object to be known by the learned and wise.____
________________________________________________________
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And why?
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Because here no Dharma at all is pointed out, explained, or taught,
and just as no Dharma at all is pointed out, explained, or taught,
so too no being at all will be the recipient of it."
Then venerable Śāriputra inquired of venerable Subhūti, 390
"Is it not the case that in this perfection of wisdom the three vehicles — that is, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the perfect, complete Buddha Vehicle — are taught in detail?
Is it not the case that the first production of the thought up until the tenth production of the thought are taught for the assistance of bodhisattva great beings? Is it not the case that the bodhisattva's path is taught — that is, the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, and detailed and thorough knowledges; up to the distinct attributes of a buddha?
So, is it also not the case that bodhisattva great beings practicing the perfection of wisdom will miraculously take birth and appear?
So, is it also not the case that they will become those whose clairvoyances naturally do not decline?
Is it also not the case that those kinds of wholesome roots on account of which they pass, if they want to, from buddhafield to buddhafield and respect, revere, honor, and worship those lord buddhas — that such wholesome roots that bring that about will flourish?
Is it not the case that they will not forget the stream of the Dharma they will listen to, right up until they fully awaken to unsurpassed, perfect, complete awakening?
Is it not the case that by way of meditative absorption without distraction they will always be in meditative absorption?
And is it not the case that they will become those with an unimpeded confident readiness, an unbroken confident readiness, a meditatively absorbed confident readiness, an appropriate confident readiness, a connected confident readiness, a meaningful confident readiness, and a superior confident readiness that rises above all the world?"
"Exactly so, Venerable Śāriputra, exactly so," replied Subhūti.
"It is just as you say.
________________________________________________________
In this perfection of wisdom the three vehicles are taught in detail
________________________________________________________
— that is, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the perfect, complete Buddha Vehicle — .
Connect this in the same way, up to it is taught for the assistance of bodhisattva great beings that they will become those with a superior confident readiness that rises above all the world.
__________________________________________________________
And it is taught, furthermore, by way of not apprehending anything.
__________________________________________________________It is taught by way of not apprehending what?
It is taught by way of not apprehending a self,
up to by way of not apprehending one who knows and one who sees;
by way of not apprehending form;
by way of not apprehending feeling, perception, volitional factors, or consciousness;
by way of not apprehending the eyes;
by way of not apprehending the ears, nose, tongue, body, or thinking mind;
by way of not apprehending the earth element, water element, fire element, wind element, space element, or consciousness element;
by way of not apprehending the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom;
by way of not apprehending inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature;
by way of not apprehending the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or eightfold noble path; and
by way of not apprehending the ten powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha,
up to by way of not apprehending the knowledge of all aspects."
Venerable Śāriputra then asked venerable Subhūti,
"In this perfection of wisdom, why are the three vehicles taught in detail by way of not apprehending anything, up to why is it taught for the assistance of bodhisattva great beings that they will become those with a superior confident readiness that rises above all the world by way of not apprehending anything?"
Subhūti replied,
"Venerable Śāriputra,
it is because of inner emptiness that the three vehicles are taught in detail by way of not apprehending anything.
It is because of outer emptiness, up to the emptiness that is the nonexistence of an intrinsic nature that the three vehicles are taught in detail by way of not apprehending anything.
Up to it is because of inner emptiness that it is taught for the assistance of bodhisattva great beings that they will become those with a superior confident readiness that rises above all the world.
It is because of outer emptiness, up to the emptiness that is the nonexistence of an intrinsic nature that it is taught for the assistance of bodhisattva great beings that they will become those with a superior confident readiness that rises above all the world."
This was the twenty-third chapter, "Hard to Understand," of "The Perfection of Wisdom in Eighteen Thousand Lines."
Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)
Chapter 0 – Introduction to the Sutra
Chapter 1 – Introduction / the Assembly
Chapter 2 – Production of the Thought
Chapter 3 – Designation
Chapter 4 – Equal to the Unequal
Chapter 5 – Tongue
Chapter 6 – Subhūti
Chapter 7 – Entry into flawlessness
Chapter 8 – The Religious Mendicant Śreṇika
Chapter 9 – Causal Signs
Chapter 10 – Illusion-like
Chapter 11 – Embarrassment
Chapter 12 – Elimination of Views
Chapter 13 – The Six Perfections
Chapter 14 – Neither Bound nor Freed
Chapter 15 – Meditative Stabilization
Chapter 16 – Dhāraṇī Gateway
Chapter 17 – Level Purification
Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]
Chapter 19 – Surpassing
Chapter 20 – Not Two
Chapter 21 – Subhūti
Chapter 22 – Śatakratu
Chapter 23 – Hard to Understand
Chapter 24 – Unlimited
Chapter 25 – Second Śatakratu
Chapter 26 – Getting Old
Chapter 27 – Reliquary
Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening
Chapter 29 – Different Tīrthika Religious Mendicants
Chapter 30 – The Benefits of Taking Up and Adoration
Chapter 31 – Physical Remains
Chapter 32 – The Superiority of Merit
Chapter 33 – Dedication
Chapter 34 – Perfect Praise of the Quality of Accomplishment
Chapter 35 – Hells
Chapter 36 – Teaching The Purity of all Dharmas
Chapter 37 – Nobody
Chapter 38 – Cannot Be Apprehended
Chapter 39 – The Northern Region
Chapter 40 – The Work of Māra
Chapter 41 – Not Complete Because of Māra
Chapter 42 – Revealing the World
Chapter 43 – Inconceivable
Chapter 44 – Made Up
Chapter 45 – A Boat
Chapter 46 – Teaching the Intrinsic Nature of All Dharmas
Chapter 47 – Taming Greed
Chapter 48 – A Presentation of the Bodhisattvas' Training
Chapter 49 – Irreversibility
Chapter 50 – Teaching the Signs of Irreversibility
Chapter 51 – Skillful means
Chapter 52 – Completion of the Means
Chapter 53 – The Prophecy about Gaṅgadevī
Chapter 54 – Teaching the Cultivation of Skillful Means
Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]
Chapter 56 – Equal Training
Chapter 57 – Practice
Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]
Chapter 59 – Non-attachment
Chapter 60 – Entrusting
Chapter 61 – Inexhaustible
Chapter 62 – Leaping Above Absorption
Chapter 63 – Many Inquiries about the Two Dharmas
Chapter 64 – Perfectly Displayed
Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
Chapter 66 – A Demonstration of Skillful Means
Chapter 67 – Morality
Chapter 68 – Growing and Flourishing
Chapter 69 – An Explanation of Meditation on The Path
Chapter 70 – An Explanation of Serial Action, Training, and Practice
Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended
Chapter 72 – Teaching the Absence of Marks
Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters
Chapter 74 – Exposition of the Sameness of Dharmas
Chapter 75 – Exposition of Non-complication –
Chapter 76 – The Armor for Bringing Beings to Maturity
Chapter 77 – Teaching the Purification of a Buddhafield
Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield
Chapter 79 – Teaching the Non Existence of an Intrinsic Nature
Chapter 80 – Teaching that there is No Defilement or Purification
Chapter 81 – Yogic Practice of the Ultimate
Chapter 82 – The Unchanging True Nature of Dharmas
Chapter 83 – Categorization of a Bodhisattva's Training
Chapter 84 – Collection
Chapter 85 – Sadāprarudita
Chapter 86 – Dharmodgata
Chapter 87 – Entrusting
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