Thursday, June 16, 2022

Prajnaparamita-18K - Chapter 58 - Not with nor without thought construction and conceptualisation - 358

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 358
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 58 - Not with nor without activities of the body speech & mind, thought construction, conceptualisation, differentiation, feeling –

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.
-
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.
-
Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.)


[Back to Résumés of chapters 42-87]

58. EXPOSITION OF THE ABSENCE OF THOUGHT CONSTRUCTION – Not with nor without activities of the body speech & mind: ex. fabrication, perception, cognition, feeling, thought construction, conceptualisation, differentiation, possession, accumulation.

(i.e. Résumé: Not with nor without activities of the body speech & mind: ex. fabrication, perception, cognition, feeling, thought construction, conceptualisation, differentiation, possession, accumulation. Acting / perceiving / feeling / thinking / conceptualising / differentiating / judging / knowing conventionally / relatively / inter-subjectively, but without acting / perceiving / feeling / thinking / conceptualising / differentiating / judging / knowing in absolute terms, without apprehending anything, without any attachment / fixation / absolutes, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms, without any di-vision between the three spheres – subject, relation / action, object –, or between apparent opposites, or between the two truths.
-
Producing thoughts / conceptualisation / feelings / activities of the body, speech and mind:
Bodhisattvas should produce [without producing] the thought of unsurpassed, perfect, complete awakening;
should produce a longing for unsurpassed, perfect, complete awakening;
should rejoice in the thought of enlightenment [without any attachment / fixation / absolute].
The amount of merit of those thoughts that has arisen from the presence of rejoicing in the thought of enlightenment is immeasurable / inconceivable.
-
Bodhisattvas should rejoice in these thoughts, and, having rejoiced, one way or the other
they should turn it over to unsurpassed, perfect, complete awakening [without any attachment / fixation / absolute]
in such a way that there is no notion of duality and no notion of non-duality [Uopp].
-
They should rejoice in the wholesome roots [merit] of bodhisattva great beings
who have produced the first thought,
turn the merit over to unsurpassed, perfect, complete awakening [without any attachment / fixation / absolute],_
and one way or the other they should turn it over
in such a way that awakening will not be in that thought,
nor in another thought either.
-
They should rejoice in the wholesome roots [merit] of bodhisattva great beings
who have practiced the practice, who are irreversible,
and who are interrupted by a single birth;
turn the merit over to unsurpassed, perfect, complete awakening [without any attachment / fixation / absolute];_
and one way or the other they should turn it over
in such a way that awakening will not be in that thought,
nor in any other thought either.
-
But not thinking / conceptualising / acting in absolute dualistic terms:
There is no full awakening to the isolated by the isolated.
Still there is full awakening [T1], but there is no full awakening [T2] [U2T] to unsurpassed, perfect, complete awakening unless it is thanks to the perfection of wisdom.
-
Bodhisattva great beings practice the two deep realities.
Subhūti, bodhisattva great beings who practice a deep reality [T1]
but do not actualize that reality [T2] [U2T-2T]
‍— namely, the śrāvaka level or pratyekabuddha level ‍—
are those who do what is difficult."
-
Acting / thinking / conceptualising without acting / thinking / conceptualising, without any attachment / absolutes:
Bodhisattva great beings practice a deep reality [U2T].
This course of action [T1] where nothing is apprehended [T2] is the course of action of bodhisattvas [U2T].
-
All dharmas, even the perfection of wisdom, are without conceptualization and without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).
-
(i.e. "Not with nor without thought construction & conceptualisation & discrimination": The true nature of Reality as it is here & now, of all dharmas (ex. physical, conceptual, mental; subject, relation / action, object; apparent opposites, even the two truths), is the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T], and thus indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / activities / karma. In that sense, all dharmas are without conceptualization and dualistic thought construction: ex. beyond existence & non-existence, different & identity, manyness & oneness, duality & non-duality, dependence & independence, causality & non-causality, functionality & non-functionality, activity & non-activity, thinking & non-thinking, conceptualising & non-conceptualising, emptiness & non-emptiness, describable & non-describable, conceivability & inconceivability, like & dislike, acceptation & rejection, 'this' & 'non-this' for whatever 'this' is.))

Then it occurred to Śatakratu, head of the gods, to think,

  • "Here, since even bodhisattva great beings practicing the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom,
    connect this in the same way with each,
    up to and the eighteen distinct attributes of a buddha surpass all beings,
    what need is there to say more about when they have fully awakened to unsurpassed, perfect, complete awakening?
    Since those beings whose thought is going toward the knowledge of all aspects
    get things easily and stay alive easily, what need is there to say more about
    those who have produced (past) the thought of unsurpassed, perfect, complete awakening?
    The beings who will have produced (future) the thought of unsurpassed, perfect, complete awakening are pleasing to me.
    The beings who produce (present) the thought of unsurpassed, perfect, complete awakening are also pleasing to me."

Thinking that, Śatakratu, head of the gods, took up coral tree flowers and approached the Lord.
Going close he strewed those coral tree flowers near, strewed them around the tathāgata, worthy one, perfectly complete Buddha, and having strewed them in front and strewed them around him, made this statement:

  • "On account of this wholesome root may those persons in the Bodhisattva Vehicle holding unsurpassed, perfect, complete awakening as a support complete the buddha-dharmas;
    may they also complete the dharmas of the knowledge of all aspects,
    may they complete just these self-originated dharmas,
    and on account of this may they complete the uncontaminated qualities.
    -
    Lord, I do not produce even the mere arising of a thought that those persons in the Bodhisattva Vehicle
    who have set out for unsurpassed, perfect, complete awakening
    turn back from unsurpassed, perfect, complete awakening.
    Lord, I do not produce even the mere arising of a thought that those bodhisattva great beings
    turn back from awakening and become śrāvakas or pratyekabuddhas;
    -
    rather, that the bodhisattvas wanting the welfare, benefit, and security of the world with its gods, humans, and asuras would, having seen those sufferings of those wandering through cycles of existence,
    produce a longing for unsurpassed, perfect, complete awakening and
    would thus produce the thought,
    and would make this fervent prayer that is a vow for unsurpassed, perfect, complete awakening:
    'One way or the other I, who have gone beyond, must liberate beings who have not gone beyond;
    one way or the other I, who have been freed, must free beings who have not been freed;
    one way or the other I, who have sighed with relief, must give beings who have not sighed with relief a sigh of relief;
    and one way or the other I, who have passed into nirvāṇa, must cause beings who have not passed into nirvāṇa to pass into complete nirvāṇa.'

  • "Lord, how big is the wholesome root grown [merit] by those sons
    of a good family and daughters of a good family
    who rejoice in the thought of enlightenment of bodhisattva great beings who have newly set out in the Bodhisattva Vehicle,
    who rejoice in the thought of enlightenment of bodhisattva great beings who have practiced in the Bodhisattva Vehicle for a long distance,
    who rejoice in the thought of enlightenment of bodhisattva great beings who are irreversible, and
    who rejoice in the thought of enlightenment of bodhisattva great beings who are interrupted by a single birth?"

Śatakratu, head of the gods, having asked about this, the Lord replied to him,

  • "Kauśika, it is possible you can take the measure of a four-continent world system by weighing it against some unit of weight,
    but the measure of the merit of those thoughts that has arisen from the presence of rejoicing is not like that.
    -
    Kauśika, it is possible you can take the measure of the oceans in a great billionfold world system by taking each drop of water out 606 with the tip of a strand of hair split into a hundred finer strands, 607
    but the measure of the merit of those thoughts that has arisen from the presence of rejoicing is not like that."

The Lord having said this, Śatakratu, head of the gods, said to him,

  • "Lord, those beings who will not rejoice in those thoughts will be possessed by Māra.
    Lord, those beings who will not rejoice in those thoughts will be on the side of Māra.
    Lord, those beings who will not rejoice in those thoughts came here having died where Māra dwells.
    -
    And why?
    Lord, it is because those beings who find and produce rejoicing within themselves for those thoughts,
    turning it over to unsurpassed, perfect, complete awakening,
    are those who pulverize the dwelling of Māra.
    -
    Lord, those thoughts that produce the thought of unsurpassed, perfect, complete awakening
    are the ones in which they should rejoice.
    -
    Lord, those who have not given up the Buddha, who have not given up the Dharma, and who have not given up the Saṅgha,
    __________________________________________
    they too should rejoice in these thoughts,
    and, having rejoiced, one way or the other_____
    ____________________________________________________________________________
    they should turn it over to unsurpassed, perfect, complete awakening______
    in such a way that there is no notion of duality and no notion of non-duality."
    ____________________________________________________________________________

"Exactly so, Kauśika, exactly so! It is exactly as you say!" said the Lord.

  • "Kauśika, those who rejoice in those thoughts
    will please the tathāgatas, worthy ones, perfectly complete buddhas extremely quickly, and having pleased them they will not again displease them.
    Those endowed with the wholesome roots from those thoughts arisen from the presence of rejoicing
    will become respected, revered, honored, and worshiped wherever they are born.
    They will never, ever see a form not pleasing to the mind, hear a sound not pleasing to the mind, smell a smell not pleasing to the mind, taste a taste not pleasing to the mind, feel a feeling not pleasing to the mind, or become conscious of a dharma not pleasing to the mind.
    They will never, ever be separated from the lord buddhas.
    They will pass on from buddhafield to buddhafield
    and also attend on those lord buddhas and produce wholesome roots.

  • "And why?
    Kauśika, it is because those sons of a good family or daughters of a good family
    have rejoiced in the wholesome roots of countless bodhisattva great beings who have newly set out in the Bodhisattva Vehicle and turned the merit over to unsurpassed, perfect, complete awakening;
    have rejoiced in the wholesome roots of bodhisattva great beings standing on the first level,
    standing on the second level, up to and standing on the tenth level;
    up to and have rejoiced in the wholesome roots of bodhisattva great beings who are interrupted by a single birth and turned the merit over to unsurpassed, perfect, complete awakening.
    They get close to unsurpassed, perfect, complete awakening because their wholesome roots have grown, and having fully awakened to unsurpassed, perfect, complete awakening they then cause immeasurable, incalculable, infinite beings to enter into complete nirvāṇa.

  • "Kauśika, because of this one of many explanations,
    those sons of a good family or daughters of a good family
    __________________________________________________________________
    should rejoice in the wholesome roots of bodhisattva great beings
    who have produced the first thought,______________________________
    turn the merit over to unsurpassed, perfect, complete awakening,________
    and one way or the other they should turn it over__________________
    in such a way that awakening will not be in that thought,__________
    nor in another thought either. 608_________________________________
    __________________________________________________________________

  • ________________________________________________________________________
    They should rejoice in the wholesome roots of bodhisattva great beings
    who have practiced the practice, who are irreversible,___________________
    and who are interrupted by a single birth;_______________________________
    turn the merit over to unsurpassed, perfect, complete awakening;______________
    and one way or the other they should turn it over________________________
    in such a way that awakening will not be in that thought,________________
    nor in any other thought either."_________________________________________
    ________________________________________________________________________

Then venerable Subhūti asked the Lord,

  • "Lord, in what way will a thought that is like an illusion
    fully awaken to unsurpassed, perfect, complete awakening?"

Venerable Subhūti having asked this, the Lord asked him in return,

  • "Subhūti, what do you think,
    do you see that thought that is like an illusion?"

"Lord, I do not see it," he said.
"Lord, I do not see [T2] an illusion or an illusion-like thought either  [T1] [U2T]."

"Subhūti, what do you think,

  • will that thought ‍— that thought in which you do not see illusion or illusion-like thought ‍—
    fully awaken to unsurpassed, perfect, complete awakening?"

"No, Lord."

"Subhūti, what do you think,

  • do you see a dharma different than an illusion and an illusion-like thought
    that will fully awaken to unsurpassed, perfect, complete awakening?"


"No, Lord," he said.

  • _____________________________________________________________________________________________
    "Lord, I do not see [T2] a dharma other than an illusion and an illusion-like thought [T1] [U2T]
    ______________________________________________________________________________________________
    that will fully awaken to unsurpassed, perfect, complete awakening,
    and given that I do not see [T2] another dharma [T1] [U2T],
    Lord, what dharma will I teach to 'exist' or 'not exist'?

  • ______________________________________________________________________________
    The dharma that is extremely isolated 609 will not be existent or non-existent;
    ______________________________________________________________________________
    the dharma that is extremely isolated will not fully awaken to unsurpassed, perfect, complete awakening;
    and a dharma that does not [inherently] exist will not fully awaken to unsurpassed, perfect, complete awakening either [in absolute terms].
    And why?
    ____________________________________________________________________
    Lord, it is because all those dharmas that are defiled or purified [T1]
    do not exist and are not apprehended [T2] [U2T].___________________
    ____________________________________________________________________
    And why?
    Lord, it is because the perfection of wisdom is also extremely isolated, and similarly,
    up to the perfection of giving is also extremely isolated, and similarly,
    up to and awakening is also extremely isolated,
    _______________________________________________________________
    and a dharma that is extremely isolated_______________________
    is not something you cultivate and not something you analyze.
    _______________________________________________________________
    The perfection of wisdom is extremely isolated so it does not bring about any dharma, and given that the perfection of wisdom is extremely isolated, how will bodhisattva great beings, thanks to the perfection of wisdom, fully awaken to unsurpassed, perfect, complete awakening?
    Given that unsurpassed, perfect, complete awakening is extremely isolated, how will there be a realization of the isolated by the isolated?"

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

  • "Excellent, excellent, Subhūti! Exactly so, Subhūti, exactly so!
    The perfection of wisdom is extremely isolated,
    the perfection of concentration is extremely isolated,
    and similarly, up to the perfection of morality is extremely isolated, the perfection of giving is extremely isolated,
    and similarly, up to awakening is extremely isolated, and the knowledge of all aspects is extremely isolated.
    Subhūti, just as the perfection of wisdom is extremely isolated,
    up to the knowledge of all aspects is extremely isolated,
    so too is full awakening to unsurpassed, perfect, complete awakening extremely isolated.
    Subhūti, were the perfection of wisdom not extremely isolated, and similarly, connect this with each, up to were the knowledge of all aspects not extremely isolated, it would not be the perfection of wisdom, up to it would not be the knowledge of all aspects.
    Therefore, Subhūti, in line with the perfection of wisdom being extremely isolated,
    up to the knowledge of all aspects being extremely isolated,
    so too, Subhūti, there will be no full awakening to unsurpassed, perfect, complete awakening thanks to the perfection of wisdom.
    ___________________________________________________________________
    There is no full awakening to the isolated by the isolated._______________
    Still there is full awakening [T1], but there is no full awakening [T2] [U2T]
    ___________________________________________________________________
    to unsurpassed, perfect, complete awakening unless it is thanks to the perfection of wisdom." 610

"Lord, bodhisattva great beings practice a deep reality [U2T]," said Subhūti.

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

  • __________________________________________________________________
    "Subhūti, bodhisattva great beings practice the two deep realities. 611
    Subhūti, bodhisattva great beings who practice a deep reality [T1]
    but do not actualize that reality [T2] [U2T-2T]_____________________
    ‍— namely, the śrāvaka level or pratyekabuddha level ‍—______________
    are those who do what is difficult."___________________________________
    __________________________________________________________________

Subhūti then said,

  • "The way I understand the meaning of what you, Lord, have said, is that
    bodhisattva great beings [T1] are not those who do what is difficult [T2] [U2T].
    And why?
    Lord, it is because
    a reality to be actualized [T1] cannot be apprehended [T2] [U2T],
    the perfection of wisdom through which it might be realized [T1] cannot be apprehended [T2] [U2T],
    and the phenomenon that might actualize [T1] cannot be apprehended either [T2] [U2T].
    Lord, given that all phenomena [T1] cannot be apprehended [T2] [U2T],
    what reality will be awakened to, what perfection of wisdom will be awakened to,
    what phenomenon will be awakened to,
    and what will have been realized such that unsurpassed, perfect, complete awakening will be awakened to?

  • ___________________________________________________________________
    "Lord, this course of action [T1] where nothing is apprehended [T2]
    is the course of action of bodhisattvas [U2T].______________________
    ___________________________________________________________________
    Bodhisattva great beings practicing it reach a freedom from darkness in respect to all phenomena.
    Lord, if bodhisattva great beings' minds are not cowed, if they do not tense up, tremble, feel frightened, or become terrified when there is an exposition of this, the bodhisattva great beings practicing like that, Lord, are practicing the perfection of wisdom.
    They do not see [T2] a causal sign [T1] [U2T],
    they also do not see [T2] the perfection of wisdom [T1] [U2T],
    and they also do not see [T2] that 'I will fully awaken to unsurpassed, perfect, complete awakening.' [T1] [U2T]
    Lord, it does not occur to those bodhisattva great beings practicing the perfection of wisdom to think, 'I am distant from the śrāvaka level or pratyekabuddha level, but I am close to the knowledge of all aspects.'

  • "To illustrate, Lord, it does not occur to a space to think, 'I am near one thing and distant from another.'
    And why?
    Lord, it is because a space does not have specific features,
    because a space is without thought construction. 612
    Similarly, Lord, it does not occur to the perfection of wisdom to think, 'I am distant from the śrāvaka level or pratyekabuddha level, but I am close to unsurpassed, perfect, complete awakening.'
    And why?
    Lord, it is because the perfection of wisdom is without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).

  • (i.e. "Not with nor without thought construction & conceptualisation": The true nature of Reality as it is here & now, of all dharmas (ex. physical, conceptual, mental; subject, relation / action, object; apparent opposites, even the two truths), is the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T], and thus indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / activities / karma. In that sense, all dharmas are without conceptualization and dualistic thought construction: ex. beyond existence & non-existence, different & identity, manyness & oneness, duality & non-duality, dependence & independence, causality & non-causality, functionality & non-functionality, activity & non-activity, thinking & non-thinking, conceptualising & non-conceptualising, emptiness & non-emptiness, describable & non-describable, conceivability & inconceivability, like & dislike, acceptation & rejection, 'this' & 'non-this' for whatever 'this' is.)

  • "To illustrate further, Lord, it does not occur to an illusory person to think, 'I am distant from the illusion but close to the magician,' or 'I am close to' or 'distant from the crowd of people who have gathered together.'
    And why?
    Lord, it is because an illusory person is without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).

  • "To illustrate further, Lord, it does not occur to a reflection in a mirror to think, 'I am close to the objective support on account of which this reflection has arisen, but I am distant from those that have not arisen in that mirror or container of water.'
    And why?
    Lord, it is because a reflection in a mirror is without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).
    Similarly, Lord, it does not occur to a bodhisattva great being practicing the perfection of wisdom to think, 'I am distant from the śrāvaka level or pratyekabuddha level, but I am close to unsurpassed, perfect, complete awakening.'
    And why?
    Because the perfection of wisdom is without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).

  • "Lord, the perfection of wisdom does not have likes or dislikes.
    And why?
    Because an intrinsic nature that is likable or dislikable cannot be apprehended in it.
    To illustrate, Lord, just as tathāgatas, worthy ones, perfectly complete buddhas do not have anything they might like or dislike, similarly the perfection of wisdom does not have anything it might like or dislike.

  • To illustrate, Lord, just as a tathāgata, worthy one, perfectly complete buddha has abandoned all thought construction,
    similarly, Lord, the perfection of wisdom has abandoned all thought construction
    because it is without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental)

  • "To illustrate further, Lord, it does not occur to a tathāgata's magical creation to think, 'I am distant from the śrāvaka level or pratyekabuddha level, but I am close to unsurpassed, perfect, complete awakening.'
    And why?
    Lord, it is because a tathāgata and a tathāgata's magical creation are without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental)
    Similarly, Lord, it does not occur to a bodhisattva great being practicing the perfection of wisdom to think, 'I am distant from the śrāvaka level or pratyekabuddha level but I am close to unsurpassed, perfect, complete awakening.'
    And why?
    It is because the perfection of wisdom is without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental)

  • "To illustrate further, Lord, a tathāgata creates a magical creation, but even when that magical creation
    does that deed it was created to do, still it is without conceptualization and without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).
    Similarly, Lord, the perfection of wisdom too is cultivated for what it does, but even when it does what it does, still that perfection of wisdom is without conceptualization and without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).

  • "To illustrate further, Lord, a skilled contractor or contractor's apprentice puts together a contraption in the shape of a woman, or in the shape of a man, or in the shape of an elephant, or in the shape of a bull. It is made for what the contraption does, but even when it does what it does,
    still that contraption is without conceptualization and without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental)."

  • (i.e. "Not with nor without thought construction & conceptualisation": The true nature of Reality as it is here & now, of all dharmas (ex. physical, conceptual, mental; subject, relation / action, object; apparent opposites, even the two truths), is the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T], and thus indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / activities / karma. In that sense, all dharmas are without conceptualization and dualistic thought construction: ex. beyond existence & non-existence, different & identity, manyness & oneness, duality & non-duality, dependence & independence, causality & non-causality, functionality & non-functionality, activity & non-activity, thinking & non-thinking, conceptualising & non-conceptualising, emptiness & non-emptiness, describable & non-describable, conceivability & inconceivability, like & dislike, acceptation & rejection, 'this' & 'non-this' for whatever 'this' is.)

Then venerable Śāriputra asked venerable Subhūti, "Venerable Subhūti,

  • is only the perfection of wisdom without conceptualization and without thought construction,
    or is the perfection of concentration also without conceptualization and without thought construction,
    up to is the perfection of giving without conceptualization and without thought construction too?"

"Venerable Śāriputra,

  • . . . up to the perfection of giving is without conceptualization and without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental) too," said Subhūti

  • (i.e. "Not with nor without thought construction & conceptualisation": The true nature of Reality as it is here & now, of all dharmas (ex. physical, conceptual, mental; subject, relation / action, object; apparent opposites, even the two truths), is the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T], and thus indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / activities / karma. In that sense, all dharmas are without conceptualization and dualistic thought construction: ex. beyond existence & non-existence, different & identity, manyness & oneness, duality & non-duality, dependence & independence, causality & non-causality, functionality & non-functionality, activity & non-activity, thinking & non-thinking, conceptualising & non-conceptualising, emptiness & non-emptiness, describable & non-describable, conceivability & inconceivability, like & dislike, acceptation & rejection, 'this' & 'non-this' for whatever 'this' is.)

"Well then, Venerable Subhūti," Śāriputra further inquired,

  • "is form without conceptualization and without thought construction,
    and are feeling, perception, volitional factors, and consciousness also without conceptualization and without thought construction?
    Venerable Subhūti, are the eyes without conceptualization and without thought construction,
    and are the ears, nose, tongue, body, and thinking mind also without conceptualization and without thought construction?
    Venerable Subhūti, is a form without conceptualization and without thought construction,
    and are a sound, a smell, a taste, a feeling, and dharmas also without conceptualization and without thought construction?
    Is eye consciousness, up to thinking-mind consciousness; eye contact, up to thinking-mind contact; and feeling that arises from the condition of contact with the eyes, up to feeling that arises from the condition of contact with the thinking mind also without conceptualization and without thought construction?
    Venerable Subhūti, are the concentrations, immeasurables, and formless absorptions also without conceptualization and without thought construction?
    Are the applications of mindfulness, connect this in the same way with each, up to the eightfold noble path, and the emptiness, signlessness, and wishlessness meditative stabilization also without conceptualization and without thought construction?
    Are the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, great love, and great compassion without conceptualization and without thought construction;
    up to and are the eighteen distinct attributes of an awakened one and an awakened one also without conceptualization and without thought construction?
    Is awakening also without conceptualization and without thought construction?
    Are the compounded element and the uncompounded element also without conceptualization and without thought construction?"

"Venerable Śāriputra,

  • ____________________________________________________________________________________________________
    all phenomena are without conceptualization and without thought construction [in absolute terms]
    ____________________________________________________________________________________________________
    (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental)." said Subhūti.

  • (i.e. "Not with nor without thought construction & conceptualisation": The true nature of Reality as it is here & now, of all dharmas (ex. physical, conceptual, mental; subject, relation / action, object; apparent opposites, even the two truths), is the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T], and thus indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / activities / karma. In that sense, all dharmas are without conceptualization and dualistic thought construction: ex. beyond existence & non-existence, different & identity, manyness & oneness, duality & non-duality, dependence & independence, causality & non-causality, functionality & non-functionality, activity & non-activity, thinking & non-thinking, conceptualising & non-conceptualising, emptiness & non-emptiness, describable & non-describable, conceivability & inconceivability, like & dislike, acceptation & rejection, 'this' & 'non-this' for whatever 'this' is.)

Śāriputra further asked,

  • "Venerable Subhūti, if all phenomena are without conceptualization and without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental),
    how has this division of cyclic existence into the five forms of life ‍— in the hells, animal world, world of Yama, and as a human and god ‍— come about,
    and how do the categorizations of stream enterer, up to awakening of the lord buddhas come about?"

Venerable Śāriputra having asked this, venerable Subhūti replied to him,

  • "Venerable Śāriputra, these beings pile up karmic actions of body, speech, and mind motivated by error.
    Based on that they saddle themselves with, and pile up, karmic maturations that have arisen from the root ‍— the desire-to-do.
    Saddled with them they enact the forms of life arisen from thought construction [in absolute terms] in the hells, animal world, world of Yama, and as a human and god.

  • "Venerable Śāriputra, you have said, 'How do the categorizations of stream enterer, once-returner, non-returner, worthy one, and pratyekabuddha come about, up to how does the categorization of lord buddha come about?'
    Venerable Śāriputra, stream enterer and result of stream enterer are categories
    because of being without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental),
    up to the state of a worthy one, the state of a pratyekabuddha and a pratyekabuddha's awakening are categories
    because of being without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental);
    buddha is a category
    because of being without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental),
    and awakening too is a category
    because of being without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).

  • "Venerable Śāriputra, those lord buddhas, the tathāgatas, worthy ones, perfectly complete buddhas who have appeared in times past, were also without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental),
    were free from thought construction, and had abandoned thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).
    Similarly, those in the future will abandon thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental),
    and, Venerable Śāriputra, those lord buddhas who have appeared at the present time, the lord buddhas who have fully awakened to unsurpassed, perfect, complete awakening in world systems in the ten directions, they too
    are without thought construction,
    are free from thought construction,
    and have abandoned thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).

  • Because of this one of many explanations, Venerable Śāriputra, having taken
    the suchness that is the absence of thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental),
    the suchness that is the very limit of reality,
    and the suchness that is the dharma-constituent as authority,
    you should know that all phenomena are without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).

  • "Venerable Śāriputra, bodhisattva great beings
    should practice the perfection of wisdom like that without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental).
    Practicing the perfection of wisdom without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental)
    there is a full awakening to dharmas without thought construction [in absolute terms] (i.e. not with / without; not accepting, not rejecting thoughts construction, conceptualisation, activities of the body / physical, speech / conceptual, or mind / mental)

  • (i.e. "Not with nor without thought construction & conceptualisation": The true nature of Reality as it is here & now, of all dharmas (ex. physical, conceptual, mental; subject, relation / action, object; apparent opposites, even the two truths), is the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T], and thus indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / activities / karma. In that sense, all dharmas are without conceptualization and dualistic thought construction: ex. beyond existence & non-existence, different & identity, manyness & oneness, duality & non-duality, dependence & independence, causality & non-causality, functionality & non-functionality, activity & non-activity, thinking & non-thinking, conceptualising & non-conceptualising, emptiness & non-emptiness, describable & non-describable, conceivability & inconceivability, like & dislike, acceptation & rejection, 'this' & 'non-this' for whatever 'this' is.)


This was the fifty-eighth chapter, "Exposition of the Absence of thought construction," of "The Perfection of Wisdom in Eighteen Thousand Lines." [B42]




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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