Thursday, June 16, 2022

Prajnaparamita-18K - Chapter 47 - Thinking carefully about this deep perfection of wisdom - 347

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 347
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 47 - Thinking carefully about this deep perfection of wisdom –

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.
-
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 42-87]

47. TAMING GREED – Thinking carefully about this deep perfection of wisdom.

(i.e. Résumé: Thinking carefully about this deep perfection of wisdom: with a mindstream inclined to the inconceivable true nature of Reality as it is here & now, the unique suchness, the inconceivable Union of the Two Truths free from all extremes & middle [U2T]. Always acting without acting, without any attachment / fixation / absolutes, by way of not apprehending anything.
-
"This perfection of wisdom is deep / inconceivable – not like any other ordinary knowledge."
(i.e. This perfection of wisdom is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond all causality / production / change, matter-energy, space & time.)
-
-
"Those who do what is difficult are those bodhisattva great beings who have buckled on that armor, thinking,
'We will place all beings in complete nirvāṇa [T1],' even while not apprehending a being or the designation of a being [T2] [U2T]."
(i.e. Acting conventionally / relatively / inter-subjectively, even if all dharmas – ex. subjects / beings, relations / actions / processes, objects / phenomena; or cause, causality / production, effect – are all empty of inherent existence. Acting [T1] without acting [T2] [U2T], without any attachment / fixation / absolutes; thus more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle.)
-
-
How should those bodhisattva great beings think carefully about this deep perfection of wisdom?
-
Bodhisattva great beings should think carefully about this deep perfection of wisdom
with mindstreams inclined to the knowledge of all aspects [U2T]";
(i.e. Knowledge of all aspects (omniscience): Knowledge of all valid useful conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent concepts / ideas / truths / views / methods / practices / goals / adapted skillful means / antidotes [T1], merely labeled / imputed by the mind <==> together with their emptiness of inherent existence [T2], as a Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. Thus being able to use conventionally / relatively, but without any attachment / fixation / absolutes; thus not slaves to them. Bodhisattvas wants to know all of those aspects because they awant to be able to help all sentient beings without discrimination. It is not omniscience about objects and relations in an objective world (like with sciences), but omniscience about the way beings think and about how to help them, about the functioning of the karmic cycle and how to disarm it.)
(i.e. Quotes:
"When bodhisattvas practicing the perfection of wisdom do not apprehend and do not see the perfection of wisdom,
then, Śāriputra, bodhisattvas training in the perfection of wisdom like that
go forth to the knowledge of all aspects by way of not apprehending anything.
They go forth to the knowledge of all aspects by way of not apprehending the emptiness of the knowledge of all aspects."
"Those who do not apprehend any phenomenon [T2] go forth to the knowledge of all aspects [T1] [U2T]."
"Here bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about any dharma with its marks (ex. the impermanent five aggregates) [T1] … but do not apprehend it/them [T2] [U2T].
This is the skillful means of bodhisattva great beings practicing the perfection of wisdom.")
-
with mindstreams inclined to [genuine-]emptiness [free from all extremes & middle = Union of the Two Truths],
tending to [genuine-]emptiness [U2T], and heading to [genuine-]emptiness [U2T];
(i.e. Union of the Two Truths about all dharmas [U2T]: All dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].)
-
with mindstreams inclined to the unproduced, the unceasing;
(i.e. There are no real 3 stages of becoming for any dharma: origination / coming, duration / change, cessation / going.
Union of the Two Truths about the three stages of becoming or three times – i. origination / birth / coming / before / past, ii. duration / resting / changing / during / present, iii. cessation / death / going / after / future – [U2T / U2T-3T]. The three stages or three times are empty of inherent existence [T2], not really existent / caused / functional <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional. One aspect / truth implies / proves / enables the other (<==>) [U2T]. The three stages or three times are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]: not existent, not non-existent, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable for our flawed dualistic conceptual conditioned mind(s). Bodhisattvas should act accordingly.)
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with mindstreams inclined to the absence of defilement and the absence of purification;
(i.e. All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Ex. All dharmas are not pure / freed / nirvana, not impure / bound / samsara, not both together, not neither, and there is no fifth.
Union of the Two Truths about apparent opposites [Uopp / U2T-opp]: 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] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].)
-
with mindstreams inclined to suchness, the dharma-constituent, the very limit of reality, [Ground = Union of the Two Truths]
(i.e. All dharmas have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths free from all extremes & middle [U2T].)
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with mindstreams inclined to sameness;
(i.e. All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Ex. All dharmas are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth.)
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with mindstreams inclined to the inconceivable;
(i.e. The true nature & dynamic of all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); it has to be personally non-dualistically non-conceptually directly perceived / realised / experienced in the here & now. It is inconceivable in absolute terms, but conceivable conventionally / relatively / inter-subjectively. Not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)
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with mindstreams inclined to what does not occasion anything.
(i.e. All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Ex. All dharmas are not caused / produced / existent / changing / functional / ceasing, not non-caused / non-produced / non-existent / non-changing / non-functional / non-ceasing, not both together, not neither, and there is no fifth.)
-
Subhūti, bodhisattva great beings should think carefully about this deep perfection of wisdom
with mindstreams inclined to what is like a dream and like a magical creation."
(i.e. All dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. Meaning inconceivable.)
-
Bodhisattva great beings could use valid useful appearances / tools / adapted skillful means / words / concepts / ideas / truths / views / actions / methods / practices / milestones / goals … conventionally / relatively / inter-subjectively, but never in absolute terms.
This is acting / practicing / perceiving / knowing [T1] without acting / practicing / perceiving / knowing [T2] [U2T], without any attachment / fixation / absolutes, by way of not apprehending anything – for any activity of the body, speech and mind. Thus acting more and more in accord with the Union of the Two truths  [U2T].)

Subhūti then asked,

  • "Lord, what will the attributes, tokens, and signs 533 be of those bodhisattva great beings who will believe in this deep perfection of wisdom, and what will be their intrinsic nature?"

Venerable Subhūti having thus inquired, the Lord replied to him,

  • "Those bodhisattva great beings who will believe in this deep perfection of wisdom
    have eliminated greed and are in their intrinsic nature isolated from it;
    they have also eliminated hatred and confusion and are in their intrinsic nature isolated from them.
    Subhūti, they are in their intrinsic nature isolated from the token of greed.
    Subhūti, those bodhisattva great beings are in their intrinsic nature isolated from the tokens of hatred and confusion.

  • "Subhūti, they are in their intrinsic nature isolated from the sign of greed.
    Subhūti, those bodhisattva great beings are in their intrinsic nature isolated from the signs of hatred and confusion."

"Lord, what sort of way of being will these bodhisattva great beings who will realize this deep perfection of wisdom have?" asked Subhūti.

"Subhūti," replied the Lord,

  • "those bodhisattva great beings who realize this deep perfection of wisdom
    will have the knowledge of all aspects as their way of being."

Subhūti said, "Lord, those bodhisattva great beings who have the knowledge of all aspects as their way of being are the support of all beings."

"Exactly so, Subhūti, exactly so!" replied the Lord.

  • "Those bodhisattva great beings who believe in this deep perfection of wisdom are the support of all beings because they have the knowledge of all aspects as their way of being."

Subhūti said,

"Lord, those who do what is difficult are those bodhisattva great beings
who have buckled on that armor, thinking,
'We will place all beings in complete nirvāṇa [T1],'
even while not apprehending a being or the designation of a being [T2] [U2T]."

"Exactly so, Subhūti, exactly so!" replied the Lord.

  • "Those who do what is difficult are those bodhisattva great beings who have buckled on that armor, thinking, 'We will place all beings in complete nirvāṇa.'

  • "Subhūti, that armor of bodhisattva great beings is not spliced with form.
    And why?
    Subhūti, it is because form and that armor of bodhisattvas absolutely do not exist;
    that is why, Subhūti, it is said 'that armor is not spliced with form.'
    -
    Subhūti, that armor of bodhisattva great beings is not spliced with feeling, perception, volitional factors, or consciousness. And why? Subhūti, it is because feeling . . . , perception . . . , volitional factors . . . , and consciousness and that armor of bodhisattvas absolutely do not exist; that is why, Subhūti, it is said 'that armor is not spliced with consciousness.'
    -
    Subhūti, that armor is not spliced with an owner, and it is not spliced with a being, a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who motivates, one who feels, one who knows, or one who sees,
    up to Subhūti, that armor is not spliced with the knowledge of all aspects.
    And why?
    Subhūti, it is because the knowledge of all aspects absolutely does not exist, and the armor of bodhisattvas absolutely does not exist and is not apprehended; that is why, Subhūti, it is said 'that armor of bodhisattva great beings is not spliced with . . . up to the knowledge of all aspects.' Ah! Subhūti, that armor of those bodhisattva great beings practicing this deep perfection of wisdom, of those bodhisattva great beings who have buckled on such armor, thinking, 'We will place all beings in complete nirvāṇa,' is not spliced with all dharmas."

"Lord," said Subhūti,

  • "they should know that there are two places where those bodhisattva great beings who have buckled on the armor, thinking, 'We will place all beings in complete nirvāṇa,' do not go ‍— the śrāvaka level or the pratyekabuddha level.
    Lord, it is impossible and there is no chance of it. It is impossible that bodhisattva great beings who have buckled on such armor, thinking, 'We will place all beings in complete nirvāṇa,' would fall to the śrāvaka level or the pratyekabuddha level.
    And why?
    Because bodhisattva great beings do not buckle on the armor for the sake of beings, having drawn in the boundaries." 534

Venerable Subhūti having said this, the Lord then asked him,

  • "What is the reality you are seeing, Subhūti, that forces you to say, 'They should know that there are two places' one or the other, 'where those bodhisattva great beings who have buckled on the armor do not go ‍— the śrāvaka level or the pratyekabuddha level'?"

Subhūti replied,

  • "Lord it is thus: bodhisattva great beings have not buckled on armor for the sake of only a partial number of beings. Lord, bodhisattva great beings have buckled on armor for the sake of all beings. Lord, bodhisattva great beings have buckled on armor for the knowledge of a knower of all aspects."

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

  • "Bodhisattva great beings have not buckled on armor for the sake of only a partial number of beings.
    Subhūti, bodhisattva great beings have buckled on armor for the sake of all beings;
    they have buckled on armor for the knowledge of a knower of all aspects."

"Lord, this perfection of wisdom is deep," said Subhūti.

  • "It is not something that somebody has to meditate on, it is not something that has to be meditated on somewhere, and it is not something that has to be meditated on somehow.
    And why?
    Because, Lord, in this deep perfection of wisdom you cannot apprehend the perfect development of any phenomenon ‍— someone who might meditate, something which might be meditated on, or something by means of which meditation might take place.

  • "Lord, the meditation on space is the meditation on the perfection of wisdom.
    The meditation on the nonexistence of all dharmas is the meditation on the perfection of wisdom.
    The meditation on the not truly real 535 is the meditation on the perfection of wisdom.
    The meditation on not holding onto anything is the meditation on the perfection of wisdom.
    The meditation on disintegration is the meditation on the perfection of wisdom."

The Lord asked,

  • "What is it ‍— namely, the disintegration of meditation ‍— that is the meditation on the perfection of wisdom?"

"Lord," replied Subhūti,

  • "the disintegration of the meditation on form is the meditation on the perfection of wisdom.
    -
    Similarly, the disintegration of the meditation on feeling, perception, volitional factors, and consciousness is the meditation on the perfection of wisdom.
    Lord, the disintegration of the meditation on self is the meditation on the perfection of wisdom.
    Lord, the disintegration of the meditation on . . . up to one who knows and one who sees is the meditation on the perfection of wisdom.
    Lord, the disintegration of the meditation on the perfection of giving is the meditation on the perfection of wisdom.
    Similarly, the disintegration of the meditation on . . . up to the perfection of wisdom is the meditation on the perfection of wisdom.
    Lord, the disintegration of the meditation on inner emptiness, up to the disintegration of the meditation on the emptiness that is the nonexistence of an intrinsic nature is the meditation on the perfection of wisdom.
    Lord, the disintegration of the meditation on the applications of mindfulness is the meditation on the perfection of wisdom.
    The disintegration of the meditation on the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path is the meditation on the perfection of wisdom.
    The disintegration of the meditation on the ten powers is the meditation on the perfection of wisdom.
    The disintegration of the meditation on the fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha is the meditation on the perfection of wisdom.
    The disintegration of the meditation on the result of stream enterer is the meditation on the perfection of wisdom.
    The disintegration of the meditation on the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha's awakening, and from the bodhisattva levels up to the knowledge of all aspects is the meditation on the perfection of wisdom."

"Exactly so, Subhūti, exactly so!" replied the Lord.

  • "The disintegration of the meditation on form is the meditation on the perfection of wisdom.
    Similarly, connect this with
    The disintegration of the meditation on . . .
    up to the knowledge of all aspects is the meditation on the perfection of wisdom.

  • "Subhūti, you should look closely at a bodhisattva great being irreversible from this deep perfection of wisdom ‍—
    'Is the bodhisattva great being not attached to this deep perfection of wisdom?'
    -
    Similarly, connect this with you should look closely at a bodhisattva great being irreversible from the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, up to you should look closely at a bodhisattva great being irreversible from the knowledge of all aspects ‍— 'Is the bodhisattva great being not attached to this knowledge of all aspects?
    -
    Does the irreversible bodhisattva great being practicing this deep perfection of wisdom not look at what others have said and what others have taught as pointless?
    Does the irreversible bodhisattva great being practicing this deep perfection of wisdom not go along with what somebody else believes?
    Is the irreversible bodhisattva great being practicing this deep perfection of wisdom not captured by the production of thoughts connected with greed, not captured by the production of thoughts connected with hatred and confusion?'

  • "You should look closely at whether irreversible bodhisattva great beings practicing this deep perfection of wisdom are not separated from the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom.
    When this deep perfection of wisdom is being taught, do those irreversible bodhisattva great beings practicing this deep perfection of wisdom not tremble, feel frightened, and become terrified?
    Look closely at whether their minds are not cowed, do not tense up, and do not experience regret; are not separated from the perfection of wisdom; delight in the perfection of wisdom and in hearing the perfection of wisdom, and, having heard it, take it up, bear it in mind, read it aloud, master it, properly pay attention to it, and focus on it in practice.

  • "Subhūti, you should know that the irreversible bodhisattva great beings have asked about this deep perfection of wisdom also in the past, and have taken it up, borne it in mind, read it aloud, mastered it, and properly paid attention to it.
    And why?
    Because when there is an exposition of this deep perfection of wisdom, those irreversible bodhisattva great beings do not tremble, feel frightened, or become terrified;
    their minds are not cowed, do not tense up, and do not experience regret;
    and, on top of that, having heard the perfection of wisdom they take it up, bear it in mind, read it aloud, master it, and properly pay attention to it."

"Lord," asked Subhūti, "those bodhisattva great beings who do not tremble, feel frightened, or become terrified;
whose minds are not cowed, do not tense up, and do not experience regret when there is an exposition of this deep perfection of wisdom ‍—
how should those bodhisattva great beings think carefully about this deep perfection of wisdom?"

"Subhūti,

  • bodhisattva great beings should think carefully about this deep perfection of wisdom
    with mindstreams inclined to the knowledge of all aspects [U2T]," replied the Lord.
    (i.e. All aspects like the Union of the Two Truths about all dharmas. Not accepting anything in absolute terms, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively. Acting without acting, without any attachment / fixation / absolutes.)

"Lord, how should those bodhisattva great beings think carefully about this deep perfection of wisdom
with mindstreams inclined to the knowledge of all aspects?" asked Subhūti.

"Subhūti," replied the Lord,

  • "bodhisattva great beings should think carefully about this deep perfection of wisdom
    with mindstreams inclined to [genuine-]emptiness [free from all extremes & middle = Union of the Two Truths],
    tending to [genuine-]emptiness [U2T], and heading to [genuine-]emptiness [U2T].
    (i.e. Union of the Two Truths about all dharmas: All dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].)

  • "Subhūti, bodhisattva great beings should think carefully about this deep perfection of wisdom
    with mindstreams inclined to signlessness,
    with mindstreams inclined to wishlessness,
    inclined to space,
    -
    and similarly, connect this with
    with mindstreams inclined to the unproduced, the unceasing,
    (i.e. There are no real 3 stages of becoming for any dharma: origination / coming, duration / change, cessation / going.)
    the absence of defilement and the absence of purification,
    (i.e. All dharmas are not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)
    and inclined to suchness, the dharma-constituent, the very limit of reality, [Ground = Union of the Two Truths]
    (i.e. All dharmas have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths free from all extremes & middle [U2T].)
    -
    sameness, [Not different, not identical, not both together, not neither],
    -
    the inconceivable [in absolute terms, just conceivable conventionally / relatively / inter-subjectively],
    -
    and what does not occasion anything [in absolute terms, just conventionally / relatively / inter-subjectively].
    -
    Subhūti, bodhisattva great beings should think carefully about this deep perfection of wisdom
    with mindstreams inclined to what is like a dream and like a magical creation."
    (i.e. All dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T])

Subhūti then inquired, "Lord, given what you have said ‍— 'Bodhisattva great beings should think carefully about this deep perfection of wisdom with mindstreams inclined to emptiness,' up to 'Bodhisattva great beings should think carefully about this deep perfection of wisdom with mindstreams inclined to what is like a dream' ‍— well then, Lord,
do bodhisattva great beings also think carefully about form?
Do they also think carefully about feeling, perception, volitional factors, and consciousness?
Do they also think carefully about . . . up to the knowledge of all aspects?"

"Subhūti," replied the Lord,

  • "bodhisattva great beings do not think carefully [in absolute terms] about form [just conventionally / relatively / inter-subjectively].
    They also do not think carefully about feeling, perception, volitional factors, or consciousness.
    Similarly, connect this with Subhūti, bodhisattva great beings also do not think carefully about . . .
    up to the knowledge of all aspects.

  • "And why?
    Subhūti, it is because nobody has made the knowledge of all aspects, and nobody has made it change.
    It has not come from anywhere, is not going anywhere, is not anywhere,
    (i.e. There are no real 3 stages of becoming for any dharma: origination / coming, duration / change, cessation / going.)
    is not in a place, and is not in a location.
    You cannot apprehend [in absolute terms] its number, coming, or going [just conventionally / relatively / inter-subjectively],
    and nobody is able to fully awaken to something whose number, coming, and going cannot be apprehended,
    because nobody fully awakens through form, feeling, perception, volitional factors, and consciousness;
    through giving, morality, patience, perseverance, concentration, and wisdom;
    up to through knowledge of the knowledge of all aspects.
    And why?
    Because just form is the knowledge of all aspects;
    just feeling . . . , just perception . . . , just volitional factors . . . , and just consciousness is the knowledge of all aspects.
    And why?
    -
    Subhūti, it is because that suchness of form and that suchness of the knowledge of all aspects is a single suchness. (i.e. All dharmas have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Genuine-emptiness / Buddha-nature / Suchness / true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths free from all extremes & middle [U2T / U2T-3S / U2T-opp / U2T-2T].)
    Similarly, that suchness of feeling, perception, volitional factors, and consciousness and that suchness of the knowledge of all aspects is a single suchness.
    Similarly, that suchness of the perfections, the dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha and that suchness of the knowledge of all aspects is a single suchness.
    That is the suchness of the eighteen distinct attributes of a buddha."

This was the forty-seventh chapter, "Taming Greed," 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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