Wednesday, June 15, 2022

Prajnaparamita-18K - Chapter 36 - Deep Hard to Realise - 336

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 336
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 36 - Deep, Hard to Realise –

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]

36. TEACHING THE PURITY OF ALL DHARMAS – The perfection of wisdom is deep, hard to realise, inconceivable.

(i.e. Résumé: The perfection of wisdom is deep, hard to realise, inconceivable because of our conditioning / karma.
The perfection of wisdom is deep, hard to realise, indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s).
The inconceivable true nature & dynamic as it is of all dharmas is like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed by the mind, not completely non-existent / non-caused / non-functional <==> and being empty of inherent existence, nor really existent / caused / functional. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there." [U2T].
So,there are no real three stages of becoming for anything: origination, duration & change, cessation.
So, there is no independent / objective / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
So, there is nothing to accept, nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively.
So, in a sense, everything is primordially spaceless, timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha – in the non-dual sense of those terms: not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
It is more and more obvious when one starts to get it.
Then one needs to solidify this realisation until it becomes a certainty, and until one can act in accord with it all the time.
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From Chapter 35: It is hard to believe in this perfection of wisdom.
For many, it is hard to believe in this perfection of wisdom – because it is indescribable / inconceivable.
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Those persons who spoil the perfection of wisdom are those who spoil the Dharma …
They pass on from great hells to great hells
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"It is hard for those who do not work hard, who are without wholesome roots, and who have fallen into the clutches of bad friends to believe in this perfection of wisdom."
"Deep is this perfection of wisdom in which it is so hard for them to believe."
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It is indescribable / inconceivable of our flawed dualistic conceptual conditioned ordinary mind(s); it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma..
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"It is hard for those who do not work hard, have not planted wholesome roots, have fallen into the clutches of bad friends, are under the control of Māra, and are lazy, deficient in perseverance, forgetful, and without introspection to believe in this perfection of wisdom."

Everything is primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha – in the non-dual sense of those terms: not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
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i.­101 – "There is no saṃsāra or nirvāṇa. Everything is pure.
The purity of the final result, the knowledge of all aspects, and the purity of the suffering aggregates is the same purity."
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i.102 – Purity is deep, illuminating, does not go from one form of life to the next, is undefiled, knows no attainment or clear realization, does not come into being anywhere, and does not help or hinder anything or take hold of any truth. Some apprehend this Perfection of Wisdom through a causal sign and make it into an absolute truth. They are far from the Perfection of Wisdom. If they apprehend even the finest qualities of a buddha, they have attachment. The attachment happens when they perceive the thought of awakening, the path, what knowledge comprehends, the results of the training ‍— all the buddhas of the three time periods and their qualities ‍— and, rejoicing in it for the sake of all beings, turn it over to the knowledge of all aspects. It is attachment because all these have no basic nature. To teach others the Perfection of Wisdom they must practice the Perfection of Wisdom [T1] without any perception of it [T2] [U2T]. To entertain any notion of tathāgatas, wholesome roots growing into awakening, or complete nirvāṇa is to have attachment.
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From Chapter 9: Causal Signs
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.
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From Chapter 21: Subhūti
Because of absolute purity bodhisattvas then view the non [real] production [T2] of all dharmas [T1] [U2T].
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From Chapter 14: Neither Bound nor Freed
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i.­48 – "Everything is in the state of absolute natural purity where there is no production or defilement, where nothing appears or is enacted."
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All dharmas are not bound (tainted / samsara) and are not freed (purified / nirvana).
And why? Because all dharmas do not exist inherently [T2] [do not exist objectively / independently of the subject / mind].
That is why they are not bound and are not freed. [not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.]
Similarly, because they are isolated and so on, they are not bound and are not freed.
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Because all dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.',
then they are not bound and are not freed.
Because all dharmas do not exist inherently, all dharmas are not bound and are not freed.
It is because all dharmas are isolated (from the words and signs for things?), calm, empty, signless, wishless, do not occasion anything, and are not produced that they are not bound and are not freed. (see 10.30)
A form… that is wholesome, unwholesome, with afflictions, without afflictions, with basic immorality, without basic immorality, with outflows, without outflows, ordinary, extraordinary, defiled, and purified is not bound and is not freed. Because form… does not exist inherently.
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Logic: Because of being empty of inherent existence <==> because dependently co-arisen / interdependent, then all dharmas – including the Great Vehicle and Suchness – are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is; and vice versa. Meaning not describable / conceivable / understood by our flawed dualistic conceptual conditioned ordinary mind(s), not indescribable / inconceivable / misunderstood, not both together, not neither.
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Résumé of Madhyamaka Logic: Because all dharmas – physical, conceptual, mental; pure or impure; including the three spheres of any type of relation / action, the apparent opposites of any duality / triad / quad, even the two truths themselves – are conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless, <==> Then all dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T] <==> Then there are no real three stages of becoming or three times, or complete absence of those – origination / beginning / birth / coming / before / past, duration / middle / life / during / present, cessation / ending / death / going / after / future -- for any dharma; and there are no real relation or non-relation / opposition or non-opposition / separation or union / differentiation or identity … between dharmas <==> Then all dharmas are not existent / caused / functional, not non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent / related / caused / produced, not independent / unrelated / non-caused / non-produced / spontaneous, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen [T1-only], not empty of inherent existence [T2-only], not both truths together as if different and opposite [2T], not neither of the two truths as if the same and one [1T]; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth; not isolated / calm / empty / signless / wishness / unoriginated / unarisen / unproduced / unconditioned / unchanging / unceasing, not non-isolated / non-calm / non-empty / non-signless / non-wishless / originated / arisen / produced / conditioned / changing / ceasing, not both together, not neither, and there is no fifth; not bound (tainted / samsara), not free (purified / nirvana), not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth– for whatever 'this is'. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond causality, matter-energy, space & time, beyond being describable or indescribable, beyond being conceivable or inconceivable. <==> Then there is no independent / universal / absolute / inherently existing basis for anything, for any judgment, for any discrimination / differentiation / ranking, for any activity in absolute terms, just conventionally / relatively / intersubjectively. <==> Then there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it help someone to get closer to the inconceivable liberating Truth [U2T].)

Then venerable Śāriputra said to the Lord,
"Lord, this purity is deep [inconceivable]."

  • "It is deep, Śāriputra, because it is extremely pure," said the Lord.

"On account of what being extremely pure is it deep?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "it is deep because form is extremely pure [beyond all dualities].
    It is deep because feeling, perception, volitional factors, and consciousness are extremely pure.
    It is deep because the earth element, water element, fire element, wind element, space element, and consciousness element are extremely pure.
    It is deep because the eyes, ears, nose, tongue, body, and thinking mind are extremely pure.
    It is deep because a form, a sound, a smell, a taste, a feeling, and dharmas are extremely pure.
    It is deep because the perfection of giving is extremely pure.
    It is deep because the perfections of morality, patience, perseverance, concentration, and wisdom are extremely pure.
    It is deep because inner emptiness is extremely pure,
    up to it is deep because the emptiness that is the non-existence of an intrinsic nature is extremely pure.
    It is deep because the applications of mindfulness are extremely pure.
    It is deep because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are extremely pure.
    It is deep because the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are extremely pure.
    It is deep because awakening is extremely pure, up to the knowledge of all aspects is extremely pure."

"Lord, purity is light," said Śāriputra.

  • "Purity is light, Śāriputra, because it is extremely pure," said the Lord.

"Lord, on account of what being extremely pure is it light?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "purity is light because form is extremely pure.
    Purity is light because feeling, perception, volitional factors, and consciousness are extremely pure.
    Purity is light because the eyes are extremely pure.
    Purity is light because the ears, nose, tongue, body, and thinking mind are extremely pure.
    Purity is light because a form, a sound, a smell, a taste, a feeling, and dharmas are extremely pure.
    Purity is light because the earth element, water element, fire element, wind element, space element, and consciousness element are extremely pure.
    Purity is light because the perfection of giving is extremely pure.
    Purity is light because the perfections of morality, patience, perseverance, concentration, and wisdom are extremely pure.
    Purity is light because inner emptiness is extremely pure, up to purity is light because the emptiness that is the non-existence of an intrinsic nature is extremely pure.
    Purity is light because the applications of mindfulness are extremely pure.
    Purity is light because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are extremely pure.
    Purity is light because the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha are extremely pure, up to purity is light because the knowledge of all aspects is extremely pure."

"Lord, purity does not link up [unchanging]," said Śāriputra.

  • "That is because it is extremely pure, Śāriputra," said the Lord.

"Lord, on account of what not linking up is it pure?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "form does not link up because it does not change places, so it is pure,
    up to the knowledge of all aspects does not link up because it does not change places, so it is pure."

"Lord, purity is without defilement [unconditioned]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, on account what not being defiled is it pure?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "because form is naturally without defilement it is pure,
    up to because the knowledge of all aspects is naturally without defilement it is pure."

"Lord, there is no obtaining and no clear realization of purity [unborn / uncreated]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, on account of not obtaining and not clearly realizing what is it pure?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "because of not obtaining and not clearly realizing form it is pure,
    up to because of not obtaining and not clearly realizing the knowledge of all aspects it is pure."

"Lord, purity does not come into being [unborn / uncreated]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, on account of what not coming into being is it pure?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "because form does not come into being it is pure,
    up to because the knowledge of all aspects does not come into being it is pure."

"Lord, purity does not arise in the desire realm [unborn / uncreated]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, why does purity not arise in the desire realm?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "purity does not arise because you cannot apprehend the desire realm's intrinsic nature."

"Lord, purity does not arise in the form realm [unborn / uncreated]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, why does purity not arise in the form realm?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "purity does not arise because you cannot apprehend the form realm's intrinsic nature."

"Lord, purity does not arise in the formless realm [unborn / uncreated]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, why does purity not arise in the formless realm?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "purity does not arise because you cannot apprehend the formless realm's intrinsic nature."

"Lord, purity does not know [unchanging]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, why does purity not know?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "purity does not know because dharmas are inanimate material."

"Lord, purity does not know form [unchanging]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, why does purity not know form?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "purity does not know form because it is empty of its own mark."

"Lord, purity does not know feeling, perception, volitional factors, or consciousness [unchanging]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, why does purity not know feeling, perception, volitional factors, or consciousness?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "purity does not know feeling, perception, volitional factors, or consciousness because it is empty of its own mark."

"Lord, purity does not know all dharmas [unchanging]," said Śāriputra.

  • "Because they are extremely pure, Śāriputra," said the Lord.

"Lord, why does purity not know all dharmas?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "purity does not know all dharmas because all dharmas cannot be found."

"Lord, the perfection of wisdom does not help, nor does it hinder, the knowledge of all aspects [not accepting, not rejecting]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, why does the perfection of wisdom not help or hinder the knowledge of all aspects?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "the perfection of wisdom does not help or hinder the knowledge of all aspects because of the establishment of the dharma-constituent."

"Lord, the purity that is the perfection of wisdom does not assist any dharma [unchanging]," said Śāriputra.

  • "Because it is extremely pure, Śāriputra," said the Lord.

"Lord, why does the perfection of wisdom not assist any dharma?" asked Śāriputra.

  • "Because the dharma-constituent is without movement," said the Lord.

Then venerable Subhūti said to the Lord,
"Lord, form is pure because self is pure [purity 3S]."

  • "Because it is extremely pure, Subhūti," said the Lord.

"Lord, why is form extremely pure because self is pure?" asked Subhūti.

"Subhūti," replied the Lord,

  • "because of the non-existence of self the non-existence of form is extremely pure."

"Lord, feeling, perception, volitional factors, and consciousness are pure because self is pure," said Subhūti.

  • "Because they are extremely pure, Subhūti," said the Lord.

"Lord, why are feeling, perception, volitional factors, and consciousness extremely pure because self is pure?" asked Subhūti.

"Subhūti," replied the Lord,

  • "because of the non-existence of self the non-existence of feeling, perception, volitional factors, and consciousness is extremely pure."

"Lord," said Subhūti,
"the perfection of giving is pure because self is pure.
Similarly, the perfections of morality, patience, perseverance, concentration, and wisdom are pure because self is pure;
the applications of mindfulness are pure because self is pure;
the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are pure because self is pure.
Lord, because self is pure the ten tathāgata powers are pure, and
similarly, Lord, the fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are pure."

  • "Because they are extremely pure, Subhūti," said the Lord.

"Lord, why are all the buddha-dharmas extremely pure because self is pure?" asked Subhūti.

  • "Subhūti, because of the non-existence of self the non-existence of all the buddha-dharmas is extremely pure," said the Lord.

"Lord, the result of stream enterer is pure because self is pure.
Similarly, Lord, the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha's awakening are pure because self is pure," said Subhūti.

  • "Because they are empty of their own mark, Subhūti," said the Lord.

"Lord, why is the result of stream enterer pure because self is pure?
Why are the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha's awakening pure because self is pure?" asked Subhūti.

  • "Because they are extremely pure, Subhūti," said the Lord.

"Lord, awakening is pure because self is pure," said Subhūti.

  • "Because it is extremely pure, Subhūti," said the Lord.

"Lord, why is awakening pure because self is pure?" asked Subhūti.

  • "Because it is empty of its own mark, Subhūti," said the Lord.

"Lord, the knowledge of all aspects is pure because self is pure," said Subhūti.

  • "Because it is extremely pure, Subhūti," said the Lord.

"Lord, why is the knowledge of all aspects pure because self is pure?" asked Subhūti.

  • "Because knowledge is not found and is not discarded, Subhūti," said the Lord.

"Lord, there is no obtaining and no clear realization of non-duality and purity," said Subhūti.

  • "Because they are extremely pure, Subhūti," said the Lord.

"Lord, why is there is no obtaining and no clear realization of non-duality and purity?" asked Subhūti.

  • "Because there is no defilement and no purification, Subhūti," said the Lord.

"Lord, form is unlimited because self is unlimited," said Subhūti.

  • "Because it is extremely pure, Subhūti," said the Lord.

"Lord, why is form unlimited and pure because self is unlimited?" asked Subhūti.

  • "Because of the emptiness of what transcends limits and the emptiness of no beginning and no end, Subhūti," said the Lord.

"Lord, feeling, perception, volitional factors, and consciousness are unlimited because self is unlimited," said Subhūti.

  • "Because they are extremely pure, Subhūti," said the Lord.

"Lord, why are feeling, perception, volitional factors, and consciousness unlimited and pure because self is unlimited?" asked Subhūti.

  • "Because of the emptiness of what transcends limits and the emptiness of no beginning and no end, Subhūti," said the Lord.

"Lord, such a realization as that is the perfection of wisdom of bodhisattva great beings," said Subhūti.

  • "Because it is extremely pure, Subhūti," said the Lord.

"Lord, why is such a realization as that the perfection of wisdom of bodhisattva great beings?" asked Subhūti.

  • "Because it is the knowledge of path aspects, Subhūti," said the Lord.

"Lord, you cannot apprehend the perfection of wisdom of bodhisattva great beings on this side, on the farther side, or on neither," said Subhūti.

  • "Because it is extremely pure, Subhūti," said the Lord.

"Lord, why can you not apprehend the perfection of wisdom of bodhisattva great beings on this side, on the farther side, or on neither?" asked Subhūti.

  • "Because of the sameness of the three time periods, Subhūti," said the Lord.

"Lord," said Subhūti,
"if without skillful means a son of a good family or daughter of a good family in the Great Vehicle forms a notion of this perfection of wisdom by way of thus apprehending something, they will nullify the perfection of wisdom and distance themselves from the perfection of wisdom."

"Excellent, Subhūti, excellent! Exactly so, Subhūti, exactly so!" said the Lord.

  • "They are attached to a name and attached to a causal sign, Subhūti, even though all dharmas are without causal signs and without names."

"Lord, how are they attached to a name and attached to a causal sign?" asked Subhūti.

"Subhūti," replied the Lord,

  • "here a son of a good family or daughter of a good family in the Great Vehicle seizes on this perfection of wisdom as a name, seizes on this perfection of wisdom as a causal sign, and, having seized on a name and causal sign, falsely projects a perfection of wisdom. Because they falsely project a perfection of wisdom they forsake and distance themselves from the perfection of wisdom."

"Lord, such an excellent exposition and excellent definitive teaching of this perfection of wisdom
and those who are attached and not attached to bodhisattva great beings is amazing," said Subhūti.

Then venerable Śāriputra asked venerable Subhūti,
"Venerable Subhūti, who are those bodhisattva great beings who are attached,
and who are those who are not attached to the perfection of wisdom?"

"Venerable Śāriputra," replied Subhūti,

  • "here when sons of a good family or daughters of a good family in the Bodhisattva Vehicle without skillful means perceive that form is 'empty,' they are attached;
    when they perceive that feeling, perception, volitional factors, and consciousness are 'empty,' they are attached,
    and similarly with the constituents, elements, and dependent origination too.
    When they perceive that the perfection of giving is 'empty,' they are attached,
    and similarly, when they perceive that the perfection of morality, patience, perseverance, concentration, and wisdom are 'empty,' they are attached.
    Similarly, when they perceive that the applications of mindfulness are 'empty,' they are attached,
    and similarly, when they perceive that the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, ten powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, and knowledge of all aspects are 'empty,' they are attached.

  • "Furthermore, Venerable Śāriputra, when sons of a good family or daughters of a good family in the Bodhisattva Vehicle without skillful means perceive that past dharmas are 'past dharmas,' they are attached; when they perceive that future dharmas are 'future,' they are attached; and when they perceive present dharmas are 'present,' they are attached.

  • "Furthermore, Venerable Śāriputra, starting from the first production of the thought, when sons of a good family or daughters of a good family in the Bodhisattva Vehicle without skillful means practice the perfection of giving by way of apprehending something, they are attached;
    when they practice the perfections of morality, patience, perseverance, concentration, and wisdom, they are attached;
    when they practice the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, they are attached;
    and when they practice the ten powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, and knowledge of all aspects, they are attached.

"Venerable Śāriputra, you have asked,
'Who are those bodhisattva great beings not attached to practicing the perfection of wisdom?'

  • Venerable Śāriputra, it does not occur to bodhisattva great beings with skillful means practicing the perfection of wisdom to think like this:
    Form does not perceive form, feeling . . . perception . . . volitional factors . . . and consciousness does not perceive consciousness;
    nor do past dharmas not perceive past dharmas, nor do future dharmas not perceive future dharmas, nor do present dharmas not perceive present dharmas.
    Venerable Śāriputra, because of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of non-repudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a non-existent thing, the emptiness of an intrinsic nature, and the emptiness that is the non-existence of an intrinsic nature,
    it does not occur to bodhisattva great beings with skillful means practicing the perfection of wisdom to think, 'I am giving a gift; I am giving to them; I am giving this,'
    and similarly, 'I am cultivating morality . . . patience . . . perseverance . . . concentration . . . and wisdom, I am cultivating this wisdom, I am cultivating wisdom like this';
    'I am increasing merit, I am increasing this merit, I am increasing merit like this';
    and 'I am entering into the secure state of a bodhisattva, I am purifying a buddhafield, I am bringing beings to maturity, I am accomplishing the knowledge of all aspects.'
    Venerable Śāriputra, bodhisattva great beings with skillful means practicing the perfection of wisdom do not have such ideas.
    Venerable Śāriputra, those are the bodhisattva great beings who are not attached to practicing the perfection of wisdom."

Then Śatakratu, head of the gods, asked venerable Subhūti,
"Venerable monk Subhūti, in what way do bodhisattva great beings become attached?"

"Kauśika," replied Subhūti,

  • "here all that bodhisattvas perceive as the thought of awakening;
    all they perceive as giving, morality, patience, perseverance, concentration, and wisdom;
    all they perceive as inner emptiness,
    up to perceive as the emptiness that is the non-existence of an intrinsic nature;
    all they perceive as the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha;
    all they perceive as the lord buddhas;
    and all they perceive as the wholesome roots produced from the buddhas‍
    — all of that they compress together and collect into one, weigh, and dedicate to 463 unsurpassed, perfect, complete awakening.
    That is the bodhisattva great beings' attachment.
    On account of it they are not able to practice the perfection of wisdom that has no attachment.
    And why?
    Kauśika, it is because the basic nature of form cannot be dedicated.
    Kauśika, it is because the basic nature of feeling, perception, volitional factors, and consciousness cannot be dedicated, and similarly, up to it is because the basic nature of the knowledge of all aspects cannot be dedicated.

  • "Furthermore, Kauśika, bodhisattva great beings who want to teach and want to inspire others to take up unsurpassed, perfect, complete awakening
    should teach them, inspire them to take it up, motivate them, and excite them [T1]
    with a thinking mind that understands things as they really are [U2T / U3S / Uopp / U2T-2T]
    and one way or another should teach so that when practicing the perfection of giving they do not have the idea, 'I am giving a gift, I am guarding morality, I am being patient, I am making a vigorous effort, I am becoming absorbed in concentration, I am cultivating wisdom; I am practicing inner emptiness, up to I am practicing the emptiness that is the non-existence of an intrinsic nature; I am cultivating the thirty-seven dharmas on the side of awakening; or I am practicing for the sake of awakening.'
    Bodhisattva great beings who teach, inspire to take up, motivate, and excite others in that way
    do not destroy themselves, and they inspire others with the inspiration to take it up endorsed by the buddhas.
    Kauśika, bodhisattva great beings should teach others, should inspire others to take up,
    should motive others, and should excite others.
    Those sons of a good family or daughters of a good family
    will eliminate [transcend] all the extremes of attachment like that."

Then the Lord said to venerable Subhūti,

  • "Excellent, excellent, Subhūti, that you teach those extremes of attachment that bodhisattva great beings have.

  • Subhūti, I will teach you other sorts of attachment even more subtle than those.
    Listen well and hard and pay attention, and I will speak to you about them."

"Indeed I will," venerable Subhūti said to the Lord, and he listened to the Lord accordingly.

The Lord said,

  • "Venerable Subhūti, when those sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening pay attention to the tathāgatas as a causal sign,
    then, to the extent that they pay attention to a causal sign, to that extent they are attached.

  • Furthermore, there are the wholesome roots of those tathāgatas starting from when they first produced the thought, up to their full awakening to unsurpassed, perfect, complete awakening, passing into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, and the lasting of their good Dharma.
    When they pay attention to them, as many as there are, as a causal sign, and while paying attention dedicate them to unsurpassed, perfect, complete awakening,
    then, Subhūti, to the extent that they pay attention to a causal sign, to that extent they are attached.

  • There are those wholesome roots of tathāgatas free from all attachment and the wholesome roots of beings other than those. When they pay attention to them as a causal sign and dedicate them to unsurpassed, perfect, complete awakening,
    then, Subhūti, to the extent that they pay attention to a causal sign, to that extent they are attached.

  • "And why?
    Subhūti, it is because the tathāgatas are not something you should pay attention to as a causal sign,
    and the wholesome roots of those other than them are not something you should pay attention to as a causal sign either."

Then venerable Subhūti said to the Lord,
"Lord, the perfection of wisdom is deep."

  • "Subhūti, it is because all dharmas are isolated in their basic nature," said the Lord.

"Lord, I bow down to the perfection of wisdom," said Subhūti

"Subhūti," said the Lord,

  • "nobody can fully awaken to the perfection of wisdom
    because it is unmade and has not caused anything to come into being."

"Lord, it is hard to fully awaken to all dharmas," said Subhūti.

"Subhūti," said the Lord,

  • "this is because the basic nature of a dharma is not two; it is simply one.
    And that one basic nature of a dharma is not a basic nature.
    What is not a basic nature is not made, and what is not made has not caused anything to come into being.

  • Subhūti, when bodhisattva great beings know the one basic nature that is not a basic nature, that is unmade, and that has not caused anything to come into being, they eliminate [transcend] all the extremes of attachment."

"Lord, it is hard to realize the perfection of wisdom," said Subhūti.

"Subhūti," said the Lord,

  • "this is because nobody has seen, heard, thought about, been conscious of, or fully awakened to the perfection of wisdom."

"Lord, the perfection of wisdom is inconceivable," said Subhūti.

"Subhūti," said the Lord,

  • "this is because nobody has known the perfection of wisdom.
    It is not known through form;
    it is not known through feeling, perception, volitional factors, or consciousness;
    it is not known through the constituents, sense fields, dependent origination, perfections, all the emptinesses, or dharmas on the side of awakening;
    and it is not known through the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha."

This was the thirty-sixth chapter, "Teaching the Purity of All Dharmas," of " The Perfection of Wisdom in Eighteen Thousand Lines."




Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)

  1. Chapter 0 – Introduction to the Sutra

  2. Chapter 1 – Introduction / the Assembly

  3. Chapter 2 – Production of the Thought

  4. Chapter 3 – designation [U2T]

  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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