The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 351
Daśasāhasrikāprajñāpāramitā

– Chapter 51 - Using tools / adapted skillful means without apprehending anything –

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 42-87]

51. SKILLFUL MEANS – Using tools / adapted skillful means without apprehending anything.

(i.e. Résumé: Expressing the unique true dharmic nature of all dharmas [U2T], even though the true nature of dharmas is inexpressible. Using tools / adapted skillful means without apprehending anything.
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Bodhisattva great beings irreversible from awakening are endowed with tremendous / infinite / immeasurable good qualities. It is because they have gained a limitless and boundless knowledge not shared in common with śrāvakas or pratyekabuddhas.
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The deep, deep places standing in which bodhisattva great beings practicing the six perfections complete the four applications of mindfulness, up to complete the knowledge of all aspects: emptiness, the signless, the wishless, the absence of occasioning anything, nonproduction, freedom from greed, cessation, nirvāṇa, peace, suchness, the very limit of reality, and the dharma-constituent.
That‍ — namely 'deep, deep'‍ — is a term for all dharmas; because all dharmas are deep that way.
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What is the suchness of a dharma like? It is the inconceivable Union of the Two Truths [U2T] – dependently arisen appearances and emptiness of inherent existence –: that these two truths are not different / separate / two / dual, not identical / united / one / non-dual, not both together, not neither; that one truth implies the other [U2T-2T]. The same for the Ground / Suchness / Union of the Two Truths and all of its inseparable natural manifestations [UGM].
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Bodhisattvas practice without practicing the six perfections, without apprehending anything, without any attachment / fixation / absolutes.
This way they could accumulate without accumulating
an infinite, incalculable, immeasurable, inconceivable amount of merit and wisdom (one supporting the other).
Because they do it while being aware of the Union of the Two Truths about themselves, their actions / practices and the merit accumulated. 'Whatever merit has been accumulated, it is all imaginary'.
Because, having practiced the perfection of wisdom, bodhisattva great beings pass beyond the level of śrāvakas and pratyekabuddhas, enter into the secure state of a bodhisattva, and will fully awaken to unsurpassed, perfect, complete awakening.
Because this perfection of wisdom is the mother of the bodhisattva great beings; this perfection of wisdom gives birth to the bodhisattva great beings; and
because, bodhisattva great beings dwelling in this perfection of wisdom complete all the buddha-dharmas.
Because bodhisattva great being inseparable from the perfection of wisdom is inseparable from the knowledge of all aspects.
Because it is impossible, there is no chance that a bodhisattva great being who is inseparable from the perfection of wisdom turns back from the knowledge of all aspects.
Because dedication with this‍ — that is, the perfection of wisdom‍ — is the ultimate dedication.
Even if everything is empty of inherent existence, Bodhisattvas can still practice, accumulate merit, able to enter into the right view and the secure state of a bodhisattva, reach the result of stream enterer, up to or fully awaken to unsurpassed, perfect, complete awakening.
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All dharmas are inexhaustible, incalculable, infinite, immeasurable, indescribable, inconceivable, unborn / not coming, non-existent, unchanging, unceasing / not going – in the non-dual sense of those terms: not 'this', not 'non-this', not both together, not neither, for whatever 'this' is – because all dharmas are appearing but still empty of inherent existence, empty but still dependently co-arisen & relatively functional.
We cannot get at a meaning or a word that makes these dharmas different in absolute terms.
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The Tathāgata has expounded the true dharmic nature of dharmas [U2T], even though the true nature of dharmas is inexpressible. Even the two truths – dependent origination and emptiness –, and their relationship / Union, are inexpressible. Still we use them as tools / adapted skillful means / antidotes.
With those skillful means they do not cultivate any dharma and they do not cause any to disintegrate either.
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"An inexpressible reality does not know increase or decrease. All dharmas do not increase or decrease.
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Same résumé as chapter 49-50: Irreversible Bodhisattvas have entered Reality as it is without apprehending anything, or rejecting everything.
Bodhisattvas who have entered without entering into 'the inconceivable unique all-pervasive timeless unborn unconditioned unchanging unceasing Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T]' are said to be irreversible from unsurpassed, perfect, complete awakening.
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Irreversible Bodhisattvas have entered without entering into 'suchness: the inconceivable true nature & dynamic of Reality as it is here & now, the inconceivable Union of the Two Truths free from all extremes & middle'.
They have entered suchness [T1] without apprehending any absolute [T2] [U2T].
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They understand and almost always directly perceive / realise / experience that all dharmas
have this inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing 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], the inconceivable Union of the three spheres [U3S / U2T-3S], the inconceivable Union of apparent opposites [Uopp / U2T-opp], and the inconceivable Union of the Two Truths about the two truths themselves [U2T-2T / U3S-2T / Uopp-2T].
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They understand and almost always directly perceive / realise / experience that all dharmas
are inconceivable inseparable spontaneous natural manifestations of this inconceivable unique Ground [UGM].
There is no ground with / without those manifestations, and vice versa.
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.
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"Thus, they do not differentiate the undifferentiated [Ground] and thus enter into it. (i.e. not many, not one…)"
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They understand and almost always directly perceive / realise / experience that all dharmas
are like an inconceivable Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being 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].
There is no emptiness with / without those appearances, and vice versa.
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"All dharmas are without attributes, without tokens, and without signs."
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They understand and almost always directly perceive / realise / experience that all dharmas
are like illusion, reflections, mirage, dreams, echos, magical tricks: 'There, but not there.' [U2T].
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They understand and almost always directly perceive / realise / experience that 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 equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / bound / non-enlightened, not both together, not neither, and there is no fifth;
– not dependent, not independent, 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], not empty of inherent existence [T2], not both truths together [2T], not neither of the two truths [1T], and there is no fifth;
– not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
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They understand and almost always directly perceive / realise / experience that there are not real three stages of becoming for any dharma: no real (i) origination / causality / production / beginning / birth / coming, (ii) duration / change / evolution / defilement & purification / life / lasting, (iii) cessation / ending / death / going … in absolute terms, just conventionally / relatively / inter-subjectively.
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They understand and almost always directly perceive / realise / experience that there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation / ranking / judgment about anything in absolute terms, just conventionally / relatively / inter-subjectively.
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They understand and almost always directly perceive / realise / experience that there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / stop / subtract / not-do in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.
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They understand and almost always directly perceive / realise / experience all dharmas as primordially equal, pure, perfect, divine, complete, free, enlightened, the inconceivable three pure 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.
They understand and almost always directly perceive / realise / experience all dharmas as indescribable / inconceivable.
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So they may use without using some valid dharmas / words / concepts / ideas / truths / views / methods / practices / milestones / goals / activities …, but without apprehending anything in absolute terms: using them as possible conventional relative / inter-subjective tools / adapted skillful means, but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes, without falling into any extremes or middle, without any di-vision between subject, relation / action, and object … This acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two truths free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.
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"All dharmas – ex. body / physical, speech / conceptual, mind / mental fabrications; subjects / beings, relations / actions, objects / phenomena / worlds – are 'purified / completed / transcended' simply by understanding and then directly perceiving / realising / experiencing their inconceivable true nature & dynamic as it is here & now: the Union of the Two Truths about them [U2T / U2T-3S / U2T-opp / U2T-2T].
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"Because all dharmas [T1] are empty of their own mark [T2] [U2T],
so irreversible bodhisattva great beings enter into the secure state of a bodhisattva.
They do not apprehend [T2] even just a very tiny dharma [T1] [U2T],
so they do not occasion anything,
and because they do not occasion anything, they do not produce it.
They are called irreversible bodhisattva great beings 'who have gained
forbearance for the non-production [T2] of dharmas [T1] [U2T].'
Subhūti, you should know that bodhisattva great beings endowed with those attributes,
those tokens, and those signs are irreversible from awakening.")

The Lord having said this, venerable Subhūti said to him,

"Lord, bodhisattva great beings irreversible from awakening are endowed with tremendous good qualities.
Lord, irreversible bodhisattva great beings are endowed with infinite good qualities.
Lord, irreversible bodhisattva great beings are endowed with immeasurable good qualities."

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

"Irreversible bodhisattva great beings are endowed with tremendous good qualities.
Subhūti, irreversible bodhisattva great beings are endowed with infinite good qualities.
Subhūti, irreversible bodhisattva great beings are endowed with immeasurable good qualities.
And why?
It is because they have gained a limitless and boundless knowledge
not shared in common with śrāvakas or pratyekabuddhas.
Standing in that knowledge, irreversible bodhisattva great beings
accomplish the detailed and thorough knowledges.
Though questioned by the world with its gods, humans, and asuras,
their responses with the detailed and thorough knowledges can never be exhausted."

Then venerable Subhūti said to the Lord,

"Lord, the tathāgata, worthy one, perfectly complete Buddha has well sorted out those attributes, those tokens, and those signs on account of which bodhisattva great beings are irreversible from awakening.
Engaged as you are in the exposition of those attributes, tokens, and signs of irreversible bodhisattva great beings for as many eons as there are sand particles in the Gaṅgā River, Lord,
would that you might also well expound those deep places standing in which bodhisattva great beings practicing the six perfections complete the four applications of mindfulness, up to complete the knowledge of all aspects."

Venerable Subhūti having made this request, the Lord said to him,

"Excellent, Subhūti, excellent. It is excellent, Subhūti, that you have it in mind to
ask about those deep, deep places for the sake of the irreversible bodhisattva great beings.
"Subhūti, deep place is a term for
emptiness, the signless, the wishless, the absence of occasioning anything,
nonproduction, freedom from greed, cessation, nirvāṇa, peace,
suchness, the very limit of reality, and the dharma-constituent.
Subhūti, those deep places have come to be words for nirvāṇa."

"Lord, are they words only for nirvāṇa or are they, Lord, words for all dharmas?" asked Subhūti.

"Subhūti," replied the Lord,

"that‍ — namely 'deep, deep'‍ — is a term for all dharmas.
And why?
Subhūti, it is because form is deep.
Subhūti, feeling, perception, volitional factors, and consciousness are deep.
Subhūti, the eyes are also deep.
Subhūti, similarly, connect this with each, up to the thinking mind is deep,
up to Subhūti, awakening is deep.
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And why, Subhūti, is form deep?
Just as the suchness of form is deep, so too is form deep;
just as the suchness of feeling . . . perception . . . , volitional factors . . . , and consciousness is deep, so too is consciousness deep.
Subhūti, similarly, connect this with each,
up to Subhūti, just as the suchness of awakening is deep, so too is awakening deep."

"Lord, what is the suchness of form like,
and what is the suchness of . . . up to awakening like?" asked Subhūti.

"Subhūti," replied the Lord,

"there is no form in the suchness of form,
and there is no suchness of form other than form.
The suchness of form is like that. [UGM]
Subhūti, there is no . . . , up to consciousness in the suchness of consciousness,
and there is no suchness of consciousness other than consciousness.
The suchness of consciousness is like that.
There is no . . . , up to awakening in the suchness of awakening,
and there is no suchness of awakening other than awakening.
The suchness of awakening is like that."

The Lord having said this, venerable Subhūti said to him,

"Lord, it is amazing the extent to which with a simple method irreversible bodhisattva great beings have been made to turn back from form, and nirvāṇa has been pointed out;
they have been made to turn back from feeling, perception, volitional factors, and consciousness, and nirvāṇa has been pointed out;
and they have been made to turn back from all grasping at ordinary and extraordinary, shared in common and not shared in common, with outflows and without outflows, and nirvāṇa has been pointed out."

Venerable Subhūti having said this, the Lord said to him,

"Subhūti, when bodhisattva great beings think about these deep, deep places
connected with the perfection of wisdom, weigh and ponder them, thinking,
'I must stand like that in the perfection of wisdom as it has been taught;
I must train like that in the perfection of wisdom as it has been taught,'
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those bodhisattva great beings, Subhūti,
practicing the perfection of wisdom as it has been taught like that,
meditating like that, reflecting deeply on it like that,
applying themselves like that, trying like that, making an effort like that,
with just a single production of the thought
appropriate infinite, countless wholesome roots without measure
and stop saṃsāra for an immeasurable eon.
Since that is the case, what need is there to say more about those who have an unadulterated practice of the perfection of wisdom and remain with their attention connected with awakening?
"To illustrate, Subhūti, say there is a man with a strong libido and a fertile imagination who has set up a date with an outstanding, beautiful, good-looking woman, but that woman is under somebody else's protection so she cannot get out of her home.
What do you think, Subhūti?
With what will that man's imagination be preoccupied?"

"Lord," said Subhūti,

"that man's imagination will be preoccupied with that woman, thinking, 'Will she not come? When she has come then I am going to lie down together with her. I am going to get her to come back again and have sex with her.' "

"What do you think, Subhūti," asked the Lord,
"how many times would that man imagine her during the passing of a day or a night?"

"During the passing of a day or a night that man would imagine her a lot, Lord; a lot, Sugata," replied Subhūti.

"Subhūti," continued the Lord,

"for as many times as that man imagines her during the passing of a day and night, for that many eons will saṃsāra be stopped and put an end to by bodhisattva great beings training in and reflecting deeply on this deep perfection of wisdom as it has been taught, bodhisattvas who endeavor at whatever will stop those faults‍ — those faults on account of which bodhisattva great beings turn back from unsurpassed, perfect, complete awakening.
"Subhūti, even were you to fill up as many world systems as there are sand particles in the Gaṅgā River with the wholesome roots appropriated in a single day by a bodhisattva great being thus preoccupied with and dwelling in the dwelling of this deep perfection of wisdom as it has been taught, it still would not approach what remains of those wholesome roots even by a hundredth part, or by a thousandth part, or by a hundred thousandth part; it would not stand up to any number, or fraction, or counting, or example, or comparison.
"Furthermore, Subhūti, if that bodhisattva great being separated from the perfection of wisdom were to give as many gifts as there are sand particles in the Gaṅgā River to the Three Jewels‍ — the Buddha Jewel, Dharma Jewel, and Saṅgha Jewel‍ — what do you think, Subhūti?
Based on that would that bodhisattva great being create a lot of merit?"

"A lot, Lord; a lot, Sugata, an infinite, incalculable, immeasurable amount," replied Subhūti.

"Subhūti," said the Lord,
"the bodhisattva great beings who make an effort at this perfection of wisdom as it has been taught
create even more merit than that.
And why?
Subhūti, it is because just that is the vehicle of the bodhisattva great beings,
and in that vehicle they will fully awaken to unsurpassed, perfect, complete awakening.

"Furthermore, Subhūti, if that bodhisattva great being separated 558 from the perfection of wisdom remained for as many eons as there are sand particles in the Gaṅgā River
giving gifts to the stream enterers;
giving gifts to the once-returners, non-returners, and worthy ones;
giving gifts to the pratyekabuddhas; and
giving gifts to the tathāgatas, worthy ones, perfect complete buddhas,
what do you think, Subhūti?
Based on that would that bodhisattva great being create a lot of merit?"