The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 357
Daśasāhasrikāprajñāpāramitā
– Chapter 57 - Training without training in the highest state –
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]
57. PRACTICE – Training without training in the perfection of wisdom is training in the highest state of all beings, in a continuous direct awakeness of the indescribable / inconceivable true nature & dynamic of Reality as it is here & now [U2T], of the three spheres, while doing any activity – for the benefits of all beings.
(i.e. Résumé: Training without training in the perfection of wisdom is training in the highest state of all beings, in a continuous direct awakeness of the indescribable / inconceivable true nature & dynamic of Reality as it is here & now [U2T], of the three spheres, while doing any activity – for the benefits of all beings.
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Ultimately, all bodhisattvas are training / practicing / acting [T1] without training / practicing / acting [T2] [U2T] in the same all-pervasive timeless unique inconceivable unborn unconditioned unchanging unceasing pristine true nature & dynamic of Reality as it is here & now / Suchness: the Union of the Two Truths about all dharmas free from all extremes & middle [U2T] – which is indescribable / inconceivable, beyond all extremes, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
That is called the knowledge of all aspects free from all types of obscurations – afflictive & cognitive –.
Bodhisattvas training like that – in the six perfections… –, training in suchness [U2T], train in the knowledge of all aspects.
And suchness [U2T] neither ends, nor ceases, nor diminishes.
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But this Suchness / true nature [U2T] is not an absolute thing to grasp.
It is more like a finger pointing at the moon, not the moon itself – which is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
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Ordinary persons do not understand and do not see that true nature of dharmas [U2T],
so for the sake of those beings the bodhisattva great beings practice the perfection of giving,
up to practice the perfection of wisdom …
Bodhisattva great beings training [T1] without training [T2] [U2T] like that
go beyond the continually moving thought activity of all beings,
by understanding and then directly realising the true nature & dynamic of the three spheres of any activity / thinking / perception / cognition / appropriation – ex. subject / thinker, relation / action / thinking, objects / thoughts – [U2T / U2T-3S / U2T-opp / U2T-2T]; by directly realising the inconceivable true nature & dynamic of the karmic cycle [U3S].
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Bodhisattvas do not produce [T2] a thought associated with any dualistic conceptual dharma [T1] [U2T];
because bodhisattva great beings practicing this deep perfection of wisdom
do not apprehend [T2] any phenomenon [T1] [U2T],
and while not apprehending do not produce [T2] any thought about any phenomenon [T1] [U2T].
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Bodhisattva great beings who want to go to the other side of all the perfections
should train in this deep perfection of wisdom [U2T].
Bodhisattvas practicing the perfection of wisdom train for the highest state of all beings.
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Therefore, Bodhisattvas who want to become the best of all beings, who want to become a protector of beings without a protector, who want to be a refuge of those without a refuge, who want to be a final ally of those without a final ally, who want to be a lamp for those standing in darkness, who want to reach the state of a buddha, who want to have reached the range of a buddha, who want to live the life of a buddha, who want to roar the buddha lion's roar, who want to beat the big buddha drum, who want to blow the buddha conch, and who want to engage in buddha discourse
should thus train in this deep perfection of wisdom [U2T].
And why?
Because there is no perfect state that they have to obtain that they have not obtained;
because this perfection of wisdom of the bodhisattva great beings brings about unsurpassed, perfect, complete awakening, serving a great purpose.)
Then venerable Subhūti asked the Lord,
"Lord, what is the sameness of bodhisattva great beings,
the sameness in which bodhisattva great beings have to train?"
"Subhūti," replied the Lord,
"inner emptiness . . . connect this in the same way with each, up to and the emptiness that is the nonexistence of an intrinsic nature is the sameness of bodhisattva great beings.
Form [T1] is empty of form [T2] [U2T].
Feeling . . . , perception . . . , volitional factors . . . , and consciousness is empty of consciousness,
and similarly, up to also awakening is empty of awakening.
Subhūti, that is the sameness of bodhisattva great beings,
and stationed in that sameness bodhisattva great beings will fully awaken to unsurpassed, perfect, complete awakening."
Subhūti then asked,
"Lord, when bodhisattva great beings
train to put an end to form do they train in the knowledge of all aspects,
when they train to become detached from form do they train in the knowledge of all aspects,
when they train for the cessation of form do they train in the knowledge of all aspects, and
when they train so that form will not be produced do they train in the knowledge of all aspects?
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And similarly, up to when they train to put an end to the four detailed and thorough knowledges do they train in the knowledge of all aspects,
and similarly, up to and when they train so that the four detailed and thorough knowledges will not be produced do they train in the knowledge of all aspects?
When they train to put an end to feeling, perception, volitional factors, and consciousness do they train in the knowledge of all aspects,
up to when they train so that they will not be produced do they train in the knowledge of all aspects?
Or when they train to put an end to, become detached from, for the cessation of,
up to awakening, up to 598 so that they will not be produced do they train in the knowledge of all aspects?"
Connect this in the same way, at length, with them all.
Venerable Subhūti having inquired about this, the Lord replied to him,
"Subhūti, you have said,
'When they train to put an end to form do they train in the knowledge of all aspects, up to when they train so it will not be produced do they train in the knowledge of all aspects?
When they train to put an end to feeling, perception, volitional factors, and consciousness do they train in the knowledge of all aspects,
up to 599 when they train so that they will not be produced do they train in the knowledge of all aspects?
When they train to put an end to, become detached from, for the cessation of, up to awakening so they will not be produced do they train in the knowledge of all aspects?
Connect this in the same way, at length, with them all.'"Subhūti, what do you think — is there an end to, a cessation of, or a diminution in that suchness that is the suchness of form, of feeling, of perception, of volitional factors, and of consciousness;
connect this in the same way with each, up to that suchness that is the suchness of awakening, that is the suchness of the Tathāgata, on account of which suchness they are labeled the Tathāgata?"
"No, Lord; no, Sugata," said Subhūti.
"Subhūti," continued the Lord,
"bodhisattva great beings training like that, training in suchness [U2T],
train in the knowledge of all aspects,
and suchness neither ends, nor ceases, nor diminishes.
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Subhūti, bodhisattva great beings training like that, training in suchness, train in the knowledge of all aspects.
Subhūti, bodhisattva great beings training like that, training in suchness, train in the six perfections.
They train in the applications of mindfulness, connect this in the same way with each, up to the eighteen distinct attributes of a buddha, up to the knowledge of all aspects.
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Subhūti, Māra or the Māra class of gods cannot break bodhisattva great beings training like that.
Subhūti, bodhisattva great beings training like that reach the irreversible state extremely quickly.
Subhūti, bodhisattva great beings training like that range over their own father's, the Tathāgata's, range.
Subhūti, bodhisattva great beings training like that practice the dharmas that dispel darkness.
Subhūti, bodhisattva great beings training like that practice the dharmas that purify a buddhafield.
Subhūti, bodhisattva great beings training like that train in great love, train in great compassion, train in order to purify a buddhafield, and train in order to bring beings to maturity.
Subhūti, bodhisattva great beings training like that train to turn the wheel of the Dharma that has twelve aspects three times.
Subhūti, bodhisattva great beings training like that train with the thought 'I will place beings in complete nirvāṇa.'
Subhūti, bodhisattva great beings training like that train so the line of the tathāgatas will be unbroken.
Subhūti, bodhisattva great beings training like that train with the thought 'I will open the gate to immortality,' and train with the thought 'I will perfectly reveal the uncompounded element.'"Subhūti, inferior beings are incapable of training in this training.
The bodhisattva great beings who train in this training want to extricate all beings from saṃsāra.
Subhūti, the bodhisattva great beings training like that are not born in hell;
are not born in the animal world, in the world of Yama, or in the border areas;
and are not born in outcaste families, with a missing limb, 600 crippled, deaf, with a goiter, 601 or with one side of the body withered away.
They will not have incomplete sense organs;
their sense organs will be complete, not incomplete.
They will not be involved with killing, up to have a wrong view, will not fashion a life on wrong livelihood,
will not hold onto the unreal, will not be immoral, and will not hold on to immorality."Subhūti, the bodhisattva great beings training like that are not born among the long-lived gods.
And why?
Because those bodhisattva great beings have skillful means — a skillful means so that even though they become absorbed in the concentrations, become absorbed in the immeasurables, and become absorbed in the formless absorptions, still the concentrations, immeasurables, and formless absorptions do not dictate where they are born."Subhūti, the bodhisattva great beings training like that attain the perfect purity of the power of all the buddha-dharmas, which is to say, they do so because the śrāvaka and pratyekabuddha levels have been perfectly purified."
The Lord having said this, venerable Subhūti then asked him,
"Lord, if all dharmas are in their basic nature perfectly pure,
what dharma's perfect purity do bodhisattva great beings attain?"
"Exactly so, Subhūti, exactly so!" replied the Lord.
"It is exactly as you say, Subhūti, all dharmas are in their basic nature perfectly pure.
Subhūti, when, even with all dharmas being perfectly pure, bodhisattva great beings practicing the perfection of wisdom do not feel cowed and do not tense up, that is the perfection of wisdom of those bodhisattva great beings.
Ordinary persons do not understand and do not see that true nature of dharmas,
so for the sake of those beings the bodhisattva great beings practice the perfection of giving, up to practice the perfection of wisdom,
and, Subhūti, the bodhisattva great beings practicing all dharmas like that accomplish the powers and fearlessnesses.
Subhūti, bodhisattva great beings training like that
go beyond the continually moving thought activity of all beings."To illustrate, Subhūti, there are not many places on the great earth where shiny nuggets of Jambū River gold and silver crop up.
Similarly, there are not many beings practicing this practice — namely, the perfection of wisdom.
Far more than them are the beings standing on the śrāvaka and pratyekabuddha levels."To illustrate further, Subhūti, there are not many beings who take up and remain at the work that transforms them into a wheel-turning emperor. Far more than them are the beings who take up and remain at the work that transforms them into local rulers.
Similarly, Subhūti, there are not many beings who have set out on the path to the knowledge of all aspects.
Far more than them are the beings who have set out on the śrāvaka and pratyekabuddha paths.
Subhūti, there are far fewer bodhisattva great beings who practice for suchness than
there are bodhisattva great beings who have set out for unsurpassed, perfect, complete awakening,
and far more than them are those who will be in the state of a śrāvaka or pratyekabuddha.
Subhūti, far more than the sons of a good family in the Bodhisattva Vehicle standing in the perfection of wisdom who will attain 602 the irreversible level are those who will not attain the irreversible level.
Therefore, Subhūti, bodhisattva great beings who want to reach the irreversible level and want to be counted among those at the irreversible level should train in this deep perfection of wisdom."Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom
do not produce a thought associated with miserliness,
do not produce a thought associated with immorality,
do not produce a thought associated with disturbance,
do not produce a thought associated with laziness,
do not produce a thought associated with distraction,
do not produce a thought associated with intellectual confusion,
do not produce a thought associated with greed,
do not produce a thought associated with hatred,
do not produce a thought associated with confusion, and do not produce a thought associated with hardheartedness.
They do not produce a thought associated with form, and
do not produce a thought associated with feeling, perception, volitional factors, or consciousness;
similarly, connect this with each, up to they do not produce a thought associated with awakening.
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And why?
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Subhūti, it is
because bodhisattva great beings practicing this deep perfection of wisdom
do not apprehend [T2] any phenomenon [T1] [U2T],
and while not apprehending do not produce [T2] any thought about any phenomenon [T1] [U2T].
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Bodhisattva great beings thus practicing this deep perfection of wisdom, Subhūti,
have perfectly taken up all the perfections,
have perfectly succeeded at all the perfections,
and all the perfections accompany them.
And why?
Subhūti, it is because all the perfections are included within this deep perfection of wisdom.
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To illustrate, Subhūti, the sixty-two views are included in the view of the perishable collection.
Similarly, Subhūti, all the perfections are included within this deep perfection of wisdom.
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To illustrate further, Subhūti, when a person's time to die has come and the life faculty shuts down, all the other faculties will shut down as well.
Similarly, Subhūti, all the perfections accompany bodhisattva great beings practicing this deep perfection of wisdom.
Therefore, Subhūti, bodhisattva great beings who want to go to the other side of all the perfections
should train in this deep perfection of wisdom."Subhūti, bodhisattva great being practicing the perfection of wisdom train for the highest state of all beings.
Subhūti, what do you think, are there a lot of beings in a great billionfold world system?"
"Lord, given that just the beings of Jambudvīpa are many, what need is there to say more about beings in a great billionfold world system? There are a lot, Sugata, a lot," he replied.
"Subhūti," he continued, "were all the beings, as many as there are in a great billionfold world system, to have simultaneously obtained human bodies and to have fully awakened to unsurpassed, perfect, complete awakening,
and were some bodhisattva great being to have attended on each of those tathāgatas, worthy ones, perfectly complete buddhas for as long as they live with the requirements — robes, alms, beds and seats, and medicines for sicknesses — what do you think?
Based on that, would that bodhisattva great being create a lot of merit?"
"A lot, Lord; a lot, Sugata," he replied.
"Subhūti," said the Lord, "those sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom
create even more merit than that.
And why?
Subhūti, it is because this perfection of wisdom of the bodhisattva great beings brings about unsurpassed, perfect, complete awakening, serving a great purpose.
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Therefore, Subhūti, bodhisattva great beings who want to become the best of all beings, who want to become a protector of beings without a protector, who want to be a refuge of those without a refuge, who want to be a final ally of those without a final ally, who want to be a lamp for those standing in darkness, who want to reach the state of a buddha, who want to have reached the range of a buddha, 603 who want to live the life of a buddha, 604 who want to roar the buddha lion's roar, who want to beat the big buddha drum, who want to blow the buddha conch, and who want to engage in buddha discourse
should thus train in this deep perfection of wisdom.
And why?
Subhūti, it is because there is no perfect state that bodhisattva great beings training in the perfection of wisdom have to obtain that they have not obtained."
"Do they even have to obtain a śrāvaka's perfect state,
and do they even have to obtain a pratyekabuddha's perfect state?" asked Subhūti.
The Lord said,
"Even though they even have to obtain a śrāvaka's perfect state, and even though they even have to obtain a pratyekabuddha's perfect state, still they do not stand there and do not stay there.
With knowledge and seeing they have to look and transcend,
and they have to enter into the secure state of a bodhisattva.
Subhūti, bodhisattva great beings training like that get close to the knowledge of all aspects and will fully awaken to unsurpassed, perfect, complete awakening.
Bodhisattva great beings training like that are worthy of the offerings of the world with its gods, humans, and asuras.
Subhūti, bodhisattva great beings training like that surpass those others who are worthy of the offerings — all theśrāvakas and pratyekabuddhas, as many as there are — and get close to the knowledge of all aspects.
Subhūti, bodhisattva great beings training like that do not give up the perfection of wisdom, practice the perfection of wisdom, and are not separated from the perfection of wisdom.
Subhūti, you should know that the attribute of bodhisattva great beings practicing this deep perfection of wisdom like that is not abandoning the knowledge of all aspects. 605
They distance themselves from the śrāvaka level and the pratyekabuddha level
and get close to unsurpassed, perfect, complete awakening."If it occurs to them to think, 'This is the perfection of wisdom. In this perfection of wisdom, on account of this perfection of wisdom, I will accomplish the knowledge of all aspects' — if they form such a notion — they are not practicing the perfection of wisdom.
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But if they do not have the notion, 'This is the perfection of wisdom. The perfection of wisdom is here' — if they do not know and do not see whose perfection of wisdom it would be, on account of what it would be a perfection of wisdom, and who, with the perfection of wisdom, would go forth and fully awaken to unsurpassed, perfect, complete awakening — and if it also occurs to them to think, 'The dharma-constituent, suchness, and the very limit of reality remain, so this is not the perfection of wisdom, and the perfection of wisdom is not here, and there is no dharma at all that goes forth on account of this perfection of wisdom,' in that case, Subhūti, the bodhisattva great beings practicing like that are practicing the perfection of wisdom."
This was the fifty-seventh chapter, "Practice," of "The Perfection of Wisdom in Eighteen Thousand Lines."
Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)
Chapter 0 – Introduction to the Sutra
Chapter 1 – Introduction / the Assembly
Chapter 2 – Production of the Thought
Chapter 3 – designation [U2T]
Chapter 4 – Equal to the Unequal
Chapter 5 – Tongue
Chapter 6 – Subhūti
Chapter 7 – Entry into flawlessness
Chapter 8 – The Religious Mendicant Śreṇika
Chapter 9 – Causal Signs
Chapter 10 – Illusion-like
Chapter 11 – Embarrassment
Chapter 12 – Elimination of Views
Chapter 13 – The Six Perfections
Chapter 14 – Neither Bound nor Freed
Chapter 15 – Meditative Stabilization
Chapter 16 – Dhāraṇī Gateway
Chapter 17 – Level Purification
Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]
Chapter 19 – Surpassing
Chapter 20 – Not Two
Chapter 21 – Subhūti
Chapter 22 – Śatakratu
Chapter 23 – Hard to Understand
Chapter 24 – Unlimited
Chapter 25 – Second Śatakratu
Chapter 26 – Getting Old
Chapter 27 – Reliquary
Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening
Chapter 29 – Different Tīrthika Religious Mendicants
Chapter 30 – The Benefits of Taking Up and Adoration
Chapter 31 – Physical Remains
Chapter 32 – The Superiority of Merit
Chapter 33 – Dedication
Chapter 34 – Perfect Praise of the Quality of Accomplishment
Chapter 35 – Hells
Chapter 36 – Teaching The Purity of all Dharmas
Chapter 37 – Nobody
Chapter 38 – Cannot Be Apprehended
Chapter 39 – The Northern Region
Chapter 40 – The Work of Māra
Chapter 41 – Not Complete Because of Māra
Chapter 42 – Revealing the World
Chapter 43 – Inconceivable
Chapter 44 – Made Up
Chapter 45 – A Boat
Chapter 46 – Teaching the Intrinsic Nature of All Dharmas
Chapter 47 – Taming Greed
Chapter 48 – A Presentation of the Bodhisattvas' Training
Chapter 49 – Irreversibility
Chapter 50 – Teaching the Signs of Irreversibility
Chapter 51 – Skillful means
Chapter 52 – Completion of the Means
Chapter 53 – The Prophecy about Gaṅgadevī
Chapter 54 – Teaching the Cultivation of Skillful Means
Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]
Chapter 56 – Equal Training
Chapter 57 – Practice
Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]
Chapter 59 – non-attachment
Chapter 60 – Entrusting
Chapter 61 – Inexhaustible
Chapter 62 – Leaping Above Absorption
Chapter 63 – Many Inquiries about the Two Dharmas
Chapter 64 – Perfectly Displayed
Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
Chapter 66 – A Demonstration of Skillful Means
Chapter 67 – Morality
Chapter 68 – Growing and Flourishing
Chapter 69 – An Explanation of Meditation on The Path
Chapter 70 – An Explanation of Serial Action, Training, and Practice
Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended
Chapter 72 – Teaching the Absence of Marks
Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters
Chapter 74 – Exposition of the Sameness of Dharmas
Chapter 75 – Exposition of non-complication –
Chapter 76 – The Armor for Bringing Beings to Maturity
Chapter 77 – Teaching the Purification of a Buddhafield
Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield
Chapter 79 – Teaching the non- Existence of an Intrinsic Nature
Chapter 80 – Teaching that there is No Defilement or Purification
Chapter 81 – Yogic Practice of the Ultimate
Chapter 82 – The Unchanging True Nature of Dharmas
Chapter 83 – Categorization of a Bodhisattva's Training
Chapter 84 – Collection
Chapter 85 – Sadāprarudita
Chapter 86 – Dharmodgata
Chapter 87 – Entrusting
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