The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 324
Daśasāhasrikāprajñāpāramitā
– Chapter 24 - Unlimited –
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]
24. UNLIMITED – Training without training in the inconceivable, great, immeasurable, infinite, limitless – by way of not contradicting the inconceivable true nature of Reality as it is here & now.
(i.e. Résumé:
Bodhisattvas should learn / train / teach without learning / training in / teaching the perfection of wisdom, the three vehicles, the six paramitas … [T1], without any attachment / fixation / absolutes [T2] [U2T], without making a division into two – by way of not contradicting the inconceivable true nature of Reality as it is here & now, suchness, the inconceivable Union of the Two Truths [U2T U3S / Uopp / U2T-2T]; by way of not getting hold of all dharmas.
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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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Why?
Because they do not see any inherently existing dharma – ex. body / physical, speech / conceptual, mind / mental fabrications; entities, characteristics / marks…, names / labels; subject relation/ action object; cause causality, effect apparent opposites; the two truths; suchness …
Because they do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of any dharma.
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Because all dharmas – ex. the three spheres, apparent opposites, the two truths, all words / concepts / ideas / views / truths / methods / practices / level / goals / trainings … – 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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Bodhisattvas thus training in the non-production and non-stopping, non-acceptance and non-rejection, non-defilement and non-purification, and non-decrease and non-increase of all dharmas will, training in the perfection of wisdom by way of not training and not going forth, go forth to the knowledge of all aspects.
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This perfection of wisdom is great, immeasurable, infinite, limitless – because all dharmas are great, immeasurable, infinite, limitless – limitless and centerless in nature, causality, space & time – because all dharmas are primordially inconceivable, spaceless, timeless, limitless, equal, pure, perfect, divine, complete, free, enlightened, the inconceivable three pure kayas, the true Buddha.)
Then it occurred to Śatakratu, head of the gods, to think,
"I will magically create flowers in order to worship this rain of Dharma being expounded by the elder Subhūti, and we will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom."
And it occurred to all the Cāturmahārājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, to think,
"We will magically create flowers in order to worship this rain of Dharma being expounded by the elder Subhūti, and will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom."
Then Śatakratu, head of the gods, and all the Cāturmahārājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, did magically create coral tree flowers and strewed them near, strewed them in front, and strewed them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom. Immediately after Śatakratu, head of the gods, and the gods up to the Akaniṣṭha class had strewed those flowers, they matted together and spread out over the great billionfold world system and stayed there suspended in the sky, a second story of flowers delightful and pleasing to the mind.
(i.e. All dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there': not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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. Meaning indescribable / inconceivable our flawed dualistic conceptual conditioned ordinary mind(s).)
Then it occurred to the elder Subhūti to think,
"I have never before in all the abodes of the gods seen flowers issue forth like these the gods have strewed.
These flowers the gods have strewed have not grown on branches,
have not grown in water, and have not grown in meadows.
These flowers have been magically created.
These flowers the gods have strewed are mind made;
they have not grown on branches."
Śatakratu, head of the gods, said to venerable Subhūti,
"Venerable monk Subhūti,
these flowers are not mind made,
and they have not grown on branches;
these flowers have not come about [T2] [U2T]." (i.e. have not really arisen.)
Subhūti said, "Kauśika, you say,
'These flowers are not mind made,
have not grown on branches;
these flowers have not come about [T2] [U2T].' (i.e. have not really arisen.)
What have not come about, Kauśika, are not flowers [T2] [U2T]."
Śatakratu then asked,
"Venerable monk Subhūti, is it just these passing flowers that have not come about [T2] [U2T],
or has form [T1] also not come about [T2] [U2T],
and have feeling, perception, volitional factors, and consciousness [T1] also not come about [T2] [U2T]?"
"Kauśika," replied Subhūti,
"it is not just these passing flowers that have not come about [T2] [U2T]. (i.e. have not really arisen.)
______________________________________________________
Kauśika, form [T1] also has not come about [T2] [U2T],__
and what has not come about 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.)
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(i.e. Non-duality / Uopp: Apparent opposites – including the three spheres, the two truths, the Ground and its manifestations – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable. Apparent opposites 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 [U3S], not completely non-existent / non-caused / non-functional. And vice versa; one aspect / truth implies the other (<==>) [U2T]. They are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].)Kauśika, feeling . . . perception . . . volitional factors . . . and consciousness [T1] has not come about [T2] [U2T],
and what has not come about is not consciousness [T1]."Kauśika, the eyes have not come about [T2] [U2T],
and what have not come about are not the eyes.Kauśika, the ears . . . the nose . . . the tongue . . . the body . . . and the thinking mind has not come about [T2] [U2T],
and what has not come about is not thinking mind."Kauśika, the earth element has not come about [T2] [U2T],
and what has not come about is not the earth element.Kauśika, the water element . . . the fire element . . . the wind element . . . the space element . . . and the consciousness element has not come about [T2] [U2T],
and what has not come about is not the consciousness element."Kauśika, the perfection of giving has not come about [T2] [U2T],
and what has not come about is not the perfection of giving.Kauśika, the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom has not come about [T2] [U2T],
and what has not come about is not the perfection of wisdom."Kauśika, inner emptiness has not come about [T2] [U2T],
and what has not come about is not inner emptiness.Kauśika, up to the emptiness that is the nonexistence of an intrinsic nature has not come about [T2] [U2T],
and what has not come about is not the emptiness that is the nonexistence of an intrinsic nature."Kauśika, the applications of mindfulness have not come about [T2] [U2T],
and what have not come about are not the applications of mindfulness.Similarly, Kauśika, the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . and the eightfold noble path has not come about [T2] [U2T],
and what has not come about is not the eightfold noble path.Similarly, Kauśika, the ten powers . . . the four fearlessnesses . . . the four detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha have not come about [T2] [U2T],
and what have not come about are not the buddha-dharmas."Kauśika, the result of stream enterer has not come about [T2] [U2T],
and what has not come about is not the result of stream enterer.Kauśika, the result of once-returner . . . the result of non-returner . . . the state of a worthy one . . . and the state of a pratyekabuddha has not come about [T2] [U2T],
and what has not come about is not the state of a pratyekabuddha."Kauśika, all-knowledge . . . the knowledge of path aspects . . . up to the knowledge of all aspects has not come about [T2] [U2T],
and what has not come about is not the knowledge of all aspects."Kauśika, a stream enterer . . . a once-returner . . . a non-returner . . . a worthy one . . . a pratyekabuddha . . . and a tathāgata, worthy one, perfectly complete buddha has not come about [T2] [U2T],
and what has not come about is not a tathāgata, worthy one, perfectly complete buddha."
Then it occurred to Śatakratu, head of the gods, to think,
"Yes! The elder Subhūti is profoundly wise in that
he does not contradict designation [U2T]
and gives instruction in the true nature of dharmas."
Then the Lord said to Śatakratu, head of the gods,
"Exactly so, Kauśika, exactly so!
Subhūti is profoundly wise in that he does not contradict designation [U2T]
and gives instruction in the true nature of dharmas."
Śatakratu, head of the gods, then asked the Lord,
"How does the elder Subhūti not contradict designation [U2T] and give instruction in the true nature of dharmas?"
"Kauśika," the Lord replied,
___________________________________________________________
"form is a mere designation [U2T],__________________________
and that mere designation [U2T] is the true nature of dharmas,
so Subhūti gives instruction in it without contradicting it._____
___________________________________________________________
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(i.e. These dharmas cannot be settle down on as real <==> because they cannot be seen as real phenomena (inherently existing) <==> because they are all empty of inherent existence [T2] <==> because they are co-dependent / interdependent [T1], merely labeled / imputed by the mind (just a name / designation) in dependence of its conditioning / karma [U3S].)Kauśika, feeling . . . perception . . . volitional factors . . . and consciousness
is a mere designation [U2T],
and that mere designation [U2T] is the true nature of dharmas,
so Subhūti does not contradict it and gives instruction in the true nature of dharmas.
And why?
Because the true nature of dharmas is not contradicted, and what is not contradicted,
that the elder Subhūti gives instruction in and that he does not contradict."Similarly, Kauśika, the constituents and sense fields; and similarly, 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 . . .;
and similarly, inner emptiness . . . up to the emptiness that is the nonexistence of an intrinsic nature . . . ;
and similarly, the applications of mindfulness . . . the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . the eightfold noble path . . . the ten powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha . . . ; and similarly, the result of stream enterer . . . the result of once-returner . . . the result of non-returner . . . the state of a worthy one . . . and the state of a pratyekabuddha . . . ;
and similarly, a stream enterer is a mere designation [U2T].
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(i.e. These dharmas cannot be settle down on as real <==> because they cannot be seen as real phenomena (inherently existing) <==> because they are all empty of inherent existence [T2] <==> because they are co-dependent / interdependent [T1], merely labeled / imputed by the mind (just a name / designation) in dependence of its conditioning / karma [U3S].)Kauśika a once-returner . . . a non-returner . . . a worthy one . . . a pratyekabuddha . . . and a tathāgata, worthy one, perfectly complete buddha is a mere designation [U2T], and that mere designation [U2T] is the true nature of dharmas, so Subhūti, while giving instruction, does not contradict it.
And why?
Because the true nature of dharmas is not contradicted, and what is not contradicted,
that the elder Subhūti gives instruction in and that he does not contradict.
Therefore, Kauśika, Subhūti does not contradict designation [U2T] and he gives instruction in the true nature of dharmas."
Subhūti then said,
"Exactly so, Kauśika, it is exactly as the Lord has taught — all dharmas are mere designations [U2T].
Kauśika, bodhisattva great beings,
___________________________________________________________________
having thus understood how all dharmas are mere designations [U2T],
should train in the perfection of wisdom.____________________________
___________________________________________________________________"Kauśika,
________________________________________________________________
bodhisattva great beings training like that do not train in form,_____
and they do not train in feeling, perception, volitional factors, or consciousness.
________________________________________________________________
And why?
_______________________________________________________________________________
Because they do not see [T2] the form in which they train [T1] [U2T],______________
and they do not see the feeling, perception, volitional factors, or consciousness in which they train.
_______________________________________________________________________________"Kauśika,
bodhisattva great beings training like that do not train in the perfection of giving.
And why?
Because they do not see the perfection of giving in which they train.
Similarly, they do not train in the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . or the perfection of wisdom.
And why?
Because they do not see the perfection of wisdom in which they train.
"They also do not train in inner emptiness,
up to they do not train in the emptiness that is the nonexistence of an intrinsic nature.
And why?
Because they do not see the inner emptiness in which they train,
up to they do not see the emptiness that is the nonexistence of an intrinsic nature."They also do not train in the applications of mindfulness.
They also do not train in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, up to or eighteen distinct attributes of a buddha.
They do not train in the result of stream enterer, result of once-returner, result of non-returner, state of a worthy one, or state of a pratyekabuddha.
They do not train in the knowledge of all aspects.
And why?
Because they do not see,
up to the knowledge of all aspects in which they train."
Then Śatakratu, head of the gods, inquired of venerable Subhūti,
"Venerable monk Subhūti, why do bodhisattva great beings not see form,
and why do bodhisattva great beings not see feeling, perception, volitional factors, or consciousness?
Similarly, why do they not see the constituents, sense fields, dependent originations, perfections, emptinesses, or the dharmas on the side of awakening?
Why do they not see the ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha?
Why do they not see . . . up to the knowledge of all aspects?"
"Kauśika," replied Subhūti,
_________________________________________________
"it is because form [T1] is empty of form [T2] [U2T],
_________________________________________________and feeling . . . perception . . . volitional factors . . . and consciousness is empty of consciousness.
Similarly, the constituents . . . the sense fields . . . the dependent originations . . . the perfections . . . the emptinesses . . . and the dharmas on the side of awakening are empty of the dharmas on the side of awakening.
The ten powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha are empty of the distinct attributes of a buddha.
Up to the knowledge of all aspects is empty of the knowledge of all aspects.
"And why?
Kauśika,
it is because the emptiness of form (subject) does not train (action) in the emptiness of form (object),
up to the emptiness of the knowledge of all aspects does not train in the emptiness of the knowledge of all aspects."Kauśika,
those who do not train in emptiness train in emptiness without making a division into two.
They train in the emptiness of form without making a division into two.
Similarly, they train in . . . up to the knowledge of all aspects without making a division into two."Kauśika, those who train in the emptiness of form without making a division into two, and those who train in . . .
up to in the knowledge of all aspects 391 without making a division into two, train in the perfection of giving without making a division into two.
Similarly, they train in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom without making a division into two."They train in inner emptiness without making a division into two.
They train in the emptiness that is the nonexistence of an intrinsic nature without making a division into two."They train in the applications of mindfulness without making a division into two.
They train in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path without making a division into two.
They train in the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha without making a division into two.
They train in the result of stream enterer without making a division into two.
They train in the result of once-returner, result of non-returner, state of a worthy one, state of a pratyekabuddha, buddhahood, and the knowledge of all aspects without making a division into two."Those who train in buddhahood and the knowledge of all aspects without making a division into two
train in countless, infinite buddha-dharmas."Those who train in countless, infinite buddha-dharmas
do not train in order to increase or decrease form,
(i.e. not about accepting / increasing or rejecting / decreasing anything in absolute terms.)
and they do not train in order to increase or decrease feeling, perception, volitional factors, or consciousness.
Similarly, they do not train in order to increase or decrease the constituents and sense fields,
do not train in order to increase or decrease the dependent originations,
do not train in order to increase or decrease the perfection of giving, and
do not train in order to increase or decrease the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom.
They do not train in order to increase or decrease the applications of mindfulness.
Similarly, they do not train in order to increase or decrease the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path.
They do not train in order to increase or decrease inner emptiness,
do not train in order to increase or decrease . . . up to the emptiness that is the nonexistence of an intrinsic nature.
They do not train in order to increase or decrease the ten powers, fearlessnesses, detailed and thorough knowledges, or knowledge of all aspects."Those who do not train in order to increase or decrease form,
up to do not train in order to increase or decrease the knowledge of all aspects are
those who do not train in order to get hold of or get rid of form;
who do not train in order to get hold of or get rid of feeling, perception, volitional factors, or consciousness;
and, similarly, who do not train in order to get hold of and get rid of . . . up to the knowledge of all aspects."
Śāriputra then asked,
"Venerable Subhūti, why do bodhisattva great beings not train in order to get hold of or get rid of form;
not train in order to get hold of or get rid of feeling, perception, volitional factors, or consciousness;
and similarly, not train in order to get hold of or get rid of . . . up to the knowledge of all aspects?"
"Venerable Śāriputra," replied Subhūti,
"it is because there is no getting hold of form.
And why?
Because, based on inner emptiness, 392 form does not get hold of form.
Venerable Śāriputra, there is no getting hold of feeling . . . perception . . . volitional factors . . . or consciousness, either.
And why?
Because, based on inner emptiness, consciousness does not get hold of consciousness.
Venerable Śāriputra, similarly, there is no getting hold of . . . up to the knowledge of all aspects.
And why?
Because, based on inner emptiness and outer emptiness, the knowledge of all aspects does not get hold of the knowledge of all aspects.
Venerable Śāriputra, bodhisattva great beings thus
training in the perfection of wisdom by way of not getting hold of all dharmas
will go forth to the knowledge of all aspects."
"Venerable Subhūti, will bodhisattva great beings training thus, having trained in the perfection of wisdom, go forth to the knowledge of all aspects?" asked Śāriputra.
"Venerable Śāriputra," replied Subhūti,
"bodhisattva great beings training thus will,
having trained in the perfection of wisdom by way of not getting hold of all dharmas,
go forth to the knowledge of all aspects."
"Venerable Subhūti, how will bodhisattva great beings thus training, having trained not in order to get hold of, and not in order to get rid of, all dharmas, go forth to the knowledge of all aspects?" asked Śāriputra.
"Venerable Śāriputra," replied Subhūti,
"bodhisattva great beings training in the perfection of wisdom
do not see the production and stopping, acceptance and rejection,
defilement and purification, or decrease and increase of form.
And why?
Because, Venerable Śāriputra,
form does not exist through an intrinsic nature of form.Similarly, Venerable Śāriputra, bodhisattva great beings
do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of feeling . . . perception . . . volitional factors . . . or consciousness.
And why?
Because, Venerable Śāriputra, consciousness does not exist through an intrinsic nature of consciousness.
"Similarly, Venerable Śāriputra, bodhisattva great beings
do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of the constituents . . . the sense fields . . . the dependent originations . . . the perfections . . . the dharmas on the side of awakening . . . all the emptinesses . . . the powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the meditative stabilizations . . . the dhāraṇī gateways . . . the eighteen distinct attributes of a buddha . . . or the knowledge of all aspects.
And why?
Because, Venerable Śāriputra, the knowledge of all aspects does not exist through an intrinsic nature of the knowledge of all aspects.
"Venerable Śāriputra,
bodhisattva great beings thus training in the non-production and non-stopping, non-acceptance and non-rejection, non-defilement and non-purification, and non-decrease and non-increase of all dharmas will, training in the perfection of wisdom by way of not training and not going forth, go forth to the knowledge of all aspects."
Then Śatakratu, head of the gods, asked venerable Śāriputra,
"Venerable monk Śāriputra, where should you look for the perfection of wisdom?"
"Kauśika," replied Śāriputra,
"you should look for the perfection of wisdom in Subhūti's chapter (Chapter 6 or 21?)."
Śatakratu, head of the gods, then asked venerable Subhūti,
"Venerable monk Subhūti, is it through your noble might, is it through your sustaining power that the noble Śāriputra has said, 'Kauśika, you should look for the perfection of wisdom in Subhūti's chapter'?"
"Kauśika, this is not my sustaining power, it is not my might," replied Subhūti.
"Well then, venerable monk Subhūti, whose sustaining power, whose might is it?" asked Śatakratu.
"Kauśika, this is the Tathāgata's sustaining power, it is the Tathāgata's might," replied Subhūti.
Śatakratu then asked,
"Venerable monk Subhūti, given that all dharmas are without anything that sustains them,
why do you say 'this is the Tathāgata's sustaining power, it is the Tathāgata's might'?"
"Exactly so, Kauśika, exactly so!" replied Subhūti.
"The Tathāgata cannot be apprehended in the true nature of dharmas that is without anything that sustains it,
nor can the Tathāgata be apprehended elsewhere than the true nature of dharmas that is without anything that sustains it.The true nature of dharmas that is without anything that sustains it cannot be apprehended in the Tathāgata,
nor can the true nature of dharmas that is without anything that sustains it be apprehended elsewhere than the Tathāgata."Also, the Tathāgata cannot be apprehended in suchness,
and suchness cannot be apprehended in the Tathāgata. 393
The Tathāgata cannot be apprehended in the suchness of form,
and the suchness of form cannot be apprehended in the Tathāgata.
The Tathāgata cannot be apprehended in the true dharmic nature of form,
and the true dharmic nature of form cannot be apprehended in the Tathāgata.
The Tathāgata cannot be apprehended in the suchness of feeling . . . perception . . . volitional factors . . . or consciousness,
and the suchness of consciousness cannot be apprehended in the Tathāgata.
The Tathāgata cannot be apprehended in the true dharmic nature of consciousness,
and the true dharmic nature of consciousness cannot be apprehended in the Tathāgata."Similarly, the Tathāgata cannot be apprehended in the suchness of the constituents, the sense fields, the dependent originations, the perfections, all the emptinesses, the dharmas on the side of awakening, the gateways to liberation, the powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, up to or the knowledge of all aspects, and the suchness of . . . up to the knowledge of all aspects cannot be apprehended in the Tathāgata.
The Tathāgata cannot be apprehended in the true dharmic nature of . . .
up to the knowledge of all aspects, and the true dharmic nature of . . . up to the knowledge of all aspects cannot be apprehended in the Tathāgata.
"And why?
Kauśika, it is because the true dharmic nature of the Tathāgata is not conjoined with or disjoined from the true dharmic nature of form.
Kauśika, the true dharmic nature of the Tathāgata is not conjoined with or disjoined from the true dharmic nature of feeling, perception, volitional factors, and consciousness.
It is not conjoined with or disjoined from something other than the true dharmic nature of form.
It is not conjoined with or disjoined from something other than the true dharmic nature of feeling, perception, volitional factors, and consciousness.
It is not conjoined with or disjoined from the suchness of form.
It is not conjoined with or disjoined from the suchness of feeling, perception, volitional factors, and consciousness.
It is not conjoined with or disjoined from something other than the suchness of form.
It is not conjoined with or disjoined from something other than the suchness of feeling, perception, volitional factors, and consciousness."Similarly, the true dharmic nature of the Tathāgata is not conjoined with or disjoined from the true dharmic nature of…
up to the knowledge of all aspects;
it is not conjoined with or disjoined from the suchness of . . .
up to the knowledge of all aspects;
it is not conjoined with or disjoined from something other than the true dharmic nature of . . .
up to the knowledge of all aspects; and
it is not conjoined with or disjoined from something other than the suchness of . . . up to the knowledge of all aspects."Thus, Kauśika, not conjoined with and not disjoined from all dharmas 394 — this is its might, this is its sustaining power, by way of no sustaining power.
"Kauśika, you asked,
'Where should bodhisattva great beings look for the perfection of wisdom?'
Kauśika, they should not look for it in form, and they should not look for it elsewhere than form.
They should not look for it in feeling . . . perception . . . volitional factors . . . or consciousness, and they should not look for it elsewhere than consciousness.
And why?
Kauśika, it is because all dharmas — the perfection of wisdom, form, and feeling, perception, volitional factors, and consciousness — are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark — that is, no mark.
"Furthermore, Kauśika, bodhisattva great beings should not look for the perfection of wisdom in the constituents . . . the sense fields . . . or the dependent originations.
They should not look for it elsewhere than dependent originations.
They should not look for it in the perfections . . . all the emptinesses . . . the dharmas on the side of awakening . . . the ten tathāgata powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the eighteen distinct attributes of a buddha . . . up to the knowledge of all aspects.
They should not look for it elsewhere than the knowledge of all aspects.
"And why?
Kauśika, it is because the perfection of wisdom, the knowledge of all aspects, and the looking — all these dharmas are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark — that is, no mark.
"And why?
Kauśika, it is because form is not the perfection of wisdom, and there is no perfection of wisdom other than form. Similarly, feeling . . . perception . . . volitional factors . . . and consciousness is not the perfection of wisdom, and there is no perfection of wisdom other than consciousness.
Similarly, up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the knowledge of all aspects."Similarly, the suchness of form is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of form.
The suchness of feeling . . . perception . . . volitional factors . . . and consciousness is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of consciousness.
The suchness of . . . up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of the knowledge of all aspects."The true dharmic nature of form is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of form.
The true dharmic nature of feeling . . . perception . . . volitional factors . . . and consciousness is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of consciousness.
The true dharmic nature of . . . up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of the knowledge of all aspects.
"And why?
Kauśika,
it is because all these dharmas do not [inherently] exist
and cannot be apprehended [in absolute terms].
And given that all dharmas thus do not exist and cannot be apprehended, form is therefore not the perfection of wisdom, and there is no perfection of wisdom other than form.
The suchness of form is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of form.
The true dharmic nature of form is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of form.Connect this in the same way with the knowledge of all aspects is therefore not the perfection of wisdom, and there is no perfection of wisdom other than the knowledge of all aspects.
The suchness of the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of the knowledge of all aspects.
The true dharmic nature of the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of the knowledge of all aspects."
Then Śatakratu, head of the gods, said to venerable Subhūti,
"Venerable monk Subhūti, this perfection — that is,
the perfection of wisdom of bodhisattva great beings — is great.
Venerable monk Subhūti, this perfection — that is,
the perfection of wisdom of bodhisattva great beings — is immeasurable.
Venerable monk Subhūti, this perfection — that is,
the perfection of wisdom of bodhisattva great beings — is infinite.
Venerable monk Subhūti, this perfection — that is,
the perfection of wisdom of bodhisattva great beings — is limitless.
Having trained in it, stream enterers reached, are reaching, and will reach the result of stream enterer; once-returners . . . non-returners . . . and worthy ones reached, are reaching, and will reach the result of a worthy one;
pratyekabuddhas have completely awakened, are completely awakening, and will completely awaken to their awakening; and
bodhisattva great beings, having brought beings to maturity and purified a buddhafield, have completely awakened, are completely awakening, and will completely awaken to unsurpassed, perfect, complete awakening."
"Exactly so, Kauśika, exactly so!" agreed Subhūti.
"This perfection — that is,
the perfection of wisdom of bodhisattva great beings — is great.
This perfection — that is,
the perfection of wisdom of bodhisattva great beings — is immeasurable.
This perfection — that is,
the perfection of wisdom of bodhisattva great beings — is infinite.
This perfection — that is,
the perfection of wisdom of bodhisattva great beings — is limitless.
Having trained in it, stream enterers reached, are reaching, and will reach the result of stream enterer; once-returners . . . non-returners . . . and worthy ones reached, are reaching, and will reach the result of a worthy one;
pratyekabuddhas have completely awakened, are completely awakening, and will completely awaken to their awakening; and
bodhisattva great beings, having brought beings to maturity and purified a buddhafield, have completely awakened, are completely awakening, and will completely awaken to unsurpassed, perfect, complete awakening.
"And why?
____________________________
Because, Kauśika, this perfection of bodhisattva great beings is great (limitless in time & causality)
because of the greatness of form.
And why?
Because, Kauśika, you cannot apprehend a prior limit of form,
you cannot apprehend a later limit,
and you cannot apprehend a middle.Kauśika, this perfection of bodhisattva great beings is great
because of the greatness of feeling . . . perception . . . volitional factors . . . and consciousness.
And why?
Because, Kauśika, you cannot apprehend a prior limit of consciousness,
you cannot apprehend a later limit,
and you cannot apprehend a middle.Kauśika, connect this in the same way with each,
up to this perfection of bodhisattva great beings is great
because of the greatness of the knowledge of all aspects.
And why?
Because, Kauśika, you cannot apprehend a prior limit of the knowledge of all aspects,
you cannot apprehend a later limit,
and you cannot apprehend a middle."Kauśika, because of this one of many explanations, this perfection — that is,
the perfection of wisdom of bodhisattva great beings — is great.
____________________________
"Kauśika, this perfection of bodhisattva great beings is immeasurable (limitless in space)
because form is immeasurable.
And why?
Because, Kauśika, you cannot apprehend a measure of form.
For example, Kauśika, you cannot apprehend the measure of space either,
and similarly you cannot apprehend the measure of form.
Form is immeasurable because space is immeasurable.
This perfection of bodhisattva great beings is immeasurable because form is immeasurable.
Connect this in the same way with each, up to this perfection of bodhisattva great beings is immeasurable
because the knowledge of all aspects is immeasurable.
And why?
Because, Kauśika, you cannot apprehend a measure of the knowledge of all aspects.
For example, Kauśika, you cannot apprehend the measure of space either,
and similarly you cannot apprehend the measure of the knowledge of all aspects.
The knowledge of all aspects is immeasurable because space is immeasurable.
This perfection of wisdom of bodhisattva great beings is immeasurable
because the knowledge of all aspects is immeasurable."Kauśika, because of this one of many explanations this perfection of bodhisattva great beings is immeasurable.
____________________________
"Kauśika, this perfection of bodhisattva great beings is infinite (limitless in size)
because form is infinite.
And why?
Because, Kauśika, form cannot be given a size.
For example, Kauśika, space cannot be given a size either, and similarly form cannot be given a size.
Form cannot be given a size because space cannot be given a size.
This perfection of bodhisattva great beings cannot be given a size because form cannot be given a size.
And similarly, up to this perfection of bodhisattva great beings is infinite
because the knowledge of all aspects is infinite.
For example, Kauśika, space cannot be given a size either,
and similarly the knowledge of all aspects cannot be given a size.
The knowledge of all aspects cannot be given a size because space cannot be given a size.
This perfection of wisdom of bodhisattva great beings cannot be given a size
because the knowledge of all aspects cannot be given a size."Kauśika, because of this one of many explanations, this perfection of bodhisattva great beings is infinite.
____________________________
"Kauśika, this perfection of bodhisattva great beings is unlimited (limitless)
because form is unlimited.
And why?
Because, Kauśika, you cannot apprehend limits or a middle of form.
Kauśika, this perfection of bodhisattva great beings is unlimited
because feeling . . . perception . . . volitional factors . . . and consciousness is unlimited.
And why?
Because, Kauśika, you cannot apprehend limits or a middle of consciousness.
Kauśika, connect this in the same way for each, up to this perfection of bodhisattva great beings is unlimited
because the knowledge of all aspects is unlimited.
And why?
Because, Kauśika, you cannot apprehend limits or a middle of the knowledge of all aspects.
"Kauśika, because of this one of many explanations,
this perfection of bodhisattva great beings is infinite because form is unlimited,
up to because the knowledge of all aspects is unlimited."Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited
because the objective support is unlimited."
The head of the gods then asked,
"Venerable monk Subhūti, how is it so that this perfection of bodhisattva great beings
is unlimited because the objective support is unlimited?"
"Kauśika," replied Subhūti,
"this perfection of bodhisattva great beings is unlimited because the knowledge of all aspects is unlimited.
"Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because the dharmas that are objective support are unlimited."
The head of the gods then asked,
"Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited
because the dharmas that are objective support are unlimited?"
"Kauśika," replied Subhūti,
"this perfection of bodhisattva great beings is unlimited because the dharma-constituent is unlimited.
"Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited
because suchness as objective support is unlimited."
The head of the gods then asked,
"Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited
because suchness as objective support is unlimited?"
"Kauśika, it is like this," replied Subhūti.
"The objective support is unlimited because suchness is unlimited.
Suchness is unlimited because the objective support is unlimited.
So, Kauśika, this — namely, the perfection of bodhisattva great beings — is unlimited because the objective support that is suchness is unlimited."Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because beings are unlimited."
The head of the gods then asked,
"Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited
because beings are unlimited?"
"What do you think, Kauśika, about this word — that is, being — that is said again and again: what dharma is it for?" asked Subhūti in return.
The head of the gods replied,
"Venerable monk Subhūti, this — that is, the word being — that is said again and again is not a word for a dharma, and it is not a word for a non-dharma. It is a name plucked out of thin air; it is given as a designation [U2T] without any real basis, and it is given as a designation [U2T] without any objective support.""What do you think, Kauśika," asked Subhūti,
"has there been any elucidation of a being in this perfection of wisdom?""No there has not, venerable monk Subhūti," answered the head of the gods.
Subhūti then asked,
"Kauśika, where there has been no elucidation of a being, where will there be the limitlessness of a being? Kauśika, if a tathāgata, worthy one, perfectly complete buddha remaining for as many eons as there are sand particles in the Gaṅgā River were to say the word being again and again, what do you think, Kauśika, would any being at all have been born or ceased there?""No, venerable monk Subhūti," answered the head of the gods.
"And why?
Because beings are pure from the beginning."
"Kauśika," said Subhūti, "from this one of many explanations you should know
this perfection of bodhisattva great beings is unlimited because beings are unlimited."
This was the twenty-fourth chapter, "Unlimited," 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 [U2T]
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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