Tuesday, June 21, 2022

Prajnaparamita-18K - Chapter 61 - Accomplishment through the space-like inexhaustible accomplishment - 361

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 361
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 61 - Insight into dependent origination and accomplishment through the space-like inexhaustible accomplishment –

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]

61. INEXHAUSTIBLE – Bodhisattvas practice without practicing the perfection of wisdom by getting insight into the true meaning of dependent origination & emptiness [U2T] and accomplishment through the space-like inexhaustible accomplishment [U2T].

(i.e. Résumé: Bodhisattvas practice without practicing the perfection of wisdom by getting insight into the true meaning of dependent origination & emptiness [U2T] and accomplishment through the space-like inexhaustible accomplishment [U2T]. Bodhisattvas practice without practicing the perfection of wisdom, the six perfections…, by way of not apprehending any phenomena, without any attachment / fixation / absolutes, thus in accord with the true nature & dynamic of Reality as it is here & now [U2T].
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Is this perfection of wisdom not exhausted?
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Because space is inexhaustible the perfection of wisdom is not exhausted.
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How are bodhisattva great beings to accomplish the perfection of wisdom?
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Bodhisattva great beings practicing the perfection of wisdom should
resort to adapted skillful means [T1], but without any attachment / fixation / absolutes [T2] [U2T].
Bodhisattvas practice the perfection of wisdom [T1] by way of not apprehending any phenomena [T2] [U2T].
They should get insight into dependent origination and accomplishment through the space-like inexhaustible accomplishment.
They should understand and then directly perceive / realise / experience the true meaning of causality / dependent origination [T1] and of emptiness [T2]: their inseparability / interdependence / harmony = the Union of the Two Truths beyond all extremes & middle [U2T]; one completing the other.
This is how they accomplish the perfection of wisdom.
And this is how the cultivation of all the perfections… reaches completion: by combining them with more and more wisdom; practicing while being aware of the inconceivable true nature & dynamic of the three spheres involved – subject, relation / action, object –, of apparent opposites involved, and of the two truths themselves [U2T / U2T-3S / U2T-opp / U2T-2T].
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Bodhisattvas will accomplish the perfection of wisdom,
because all dharmas – including the three spheres, apparent opposites, and even the two truths: dependent origination and emptiness – are inexhaustible; because they are like a Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently originated relatively functional appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional; and vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T]; thus without any real origination, duration, change, cessation, or complete absence of those; thus like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'; thus not 'this', not 'non-this', not both together, and there is no fifth – for whatever 'this' is; thus indescribable / immeasurable / incalculable / infinite / inconceivable.
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From chapter 60: "Ānanda, the perfection of wisdom is immeasurable because it is inexhaustible."
"Ānanda, I have taught that this deep perfection of wisdom is the inexhaustible treasure house of the good Dharma of the past, future, and present lord buddhas. Therefore, Ānanda, you should believe and know that whoever will take up, bear in mind, read aloud, and master this deep perfection of wisdom will have taken up the awakening of the past, future, and present lord buddhas."
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From chapter 51: 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.
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51.­42 Subhūti said, "Lord, the Tathāgata has explained, 'All phenomena are empty,' and Lord, that which is empty is also inexhaustible; it is also incalculable, it is also infinite, and it is also immeasurable. In emptiness you cannot get at a number, you also cannot get at a size, and you cannot get at a measure either. Since that is the case, Lord, you cannot get at a meaning or a word that makes these phenomena different."
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51.­43 "Exactly so, Subhūti, exactly so!" said the Lord. "You cannot get at a meaning or a word that makes these phenomena different. Subhūti, it is inexpressible. The Tathāgata expresses it as inexhaustible, or incalculable, or infinite, or immeasurable, or empty, or signless, or wishless, or not occasioning anything, or nonproduction, or free from greed, or a cessation, or nirvāṇa; and those from inexhaustible, up to nirvāṇa are an exposition in harmony with what causes a tathāgata's teaching.")

Then it occurred to venerable Subhūti to think,

  • "Ah! This awakening of the tathāgatas is deep, so without a doubt
    I am going to have to question the Tathāgata."

Then venerable Subhūti asked the Lord,

  • "Lord, is this perfection of wisdom not exhausted?"618

"Subhūti," he replied,

  • "because space is inexhaustible 619 the perfection of wisdom is not exhausted."

"Lord, how are bodhisattva great beings to accomplish the perfection of wisdom?" 620 he asked.

"Subhūti," he replied,

  • "because form is inexhaustible
    they will accomplish the perfection of wisdom.
    Subhūti, because feeling, perception, volitional factors, and consciousness are inexhaustible they will accomplish the perfection of wisdom.
    Subhūti, because the perfection of giving is inexhaustible they will accomplish the perfection of wisdom.
    Connect this in the same way with each, up to Subhūti,
    because the knowledge of all aspects is inexhaustible they will accomplish the perfection of wisdom.

  • "Through form and space being inexhaustible,
    Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through feeling and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through perception and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through volitional factors and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through consciousness and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through the aggregates and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Connect this in the same way with through the constituents and space being inexhaustible,
    and through the sense fields and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.

  • "Through dependent origination and space being inexhaustible,
    Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through ignorance and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through volitional factors and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through consciousness and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through name and form and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through the six sense fields and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through contact and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through feeling and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through craving and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through appropriation and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through existence and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through birth and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.
    Through old age, death, pain, lamentation, suffering, depression, and grief and space being inexhaustible, Subhūti, bodhisattva great beings will accomplish the perfection of wisdom.

  • "Subhūti, this is how bodhisattva great beings should accomplish the perfection of wisdom,
    and this, Subhūti, is the bodhisattva great beings'
    insight into dependent origination
    and insight into avoiding a beginning and an end.
    Such insight into dependent origination is the distinctive attribute of bodhisattva great beings seated at the site of awakening, and with such insight into dependent origination they will reach the knowledge of all aspects.
    Subhūti, any bodhisattva great beings practicing the perfection of wisdom by way of this space-like inexhaustible accomplishment have insight into dependent origination and will not stand on the śrāvaka level or the pratyekabuddha level.
    They will stand in unsurpassed, perfect, complete awakening.
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    When any son of a good family or daughter of a good family in the Bodhisattva Vehicle turns back, they turn back on account of not having resorted to paying attention to the perfection of wisdom.
    Subhūti, they do not understand how bodhisattva great beings practicing the perfection of wisdom by way of this space-like inexhaustible accomplishment get insight into dependent origination and accomplishment.
    Subhūti, those persons in the Bodhisattva Vehicle who will turn back from unsurpassed, perfect, complete awakening will turn back on account of not having resorted to this skill in means.
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    Subhūti, those bodhisattva great beings who are irreversible from unsurpassed, perfect, complete awakening are irreversible from unsurpassed, perfect, complete awakening thanks to this perfection of wisdom because of skillful means.
    -
    Therefore, bodhisattva great beings practicing the perfection of wisdom should get insight into dependent origination and accomplishment through the space-like inexhaustible accomplishment.

  • "Subhūti, bodhisattva great beings with such insight into dependent origination
    do not see any causeless phenomenon being produced at all,
    do not view any ceasing permanent phenomenon at all,
    do not view any phenomenon as a self at all,
    and do not view any phenomenon at all as a being, a living being, a creature, one born of Manu, a child of Manu, one who lives, a person, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, one who sees, or as permanent, impermanent, suffering, happiness, self, selfless, calm, or not calm.
    Subhūti, that is how bodhisattva great beings practicing the perfection of wisdom should have insight into dependent origination.
    Subhūti, when bodhisattva great beings are practicing the perfection of wisdom
    they do not view form as permanent or impermanent, as happiness or suffering,
    as self or no self, or as calm or not calm.
    Connect this in the same way with each, up to
    they do not view the knowledge of all aspects as permanent or impermanent, as happiness or suffering, as self or no self, or as calm or not calm.

  • "Subhūti, when bodhisattva great beings are practicing the perfection of wisdom, by practicing the perfection of wisdom
    they do not at that time see the perfection of wisdom, and
    they do not see a phenomenon with which they would see the perfection of wisdom,
    and so too with the perfection of concentration, up to the perfection of giving.
    Connect this in the same way with each, up to they do not see awakening, and
    they do not see a phenomenon with which they would see awakening.
    Subhūti, bodhisattva great beings practicing the perfection of wisdom should thus
    practice the perfection of wisdom without apprehending any phenomena.

  • "Subhūti, when a bodhisattva great being practices the perfection of wisdom like this without apprehending any phenomena, at that time, Subhūti, Māra the wicked one gets a sharp stab of pain For example, Subhūti, just as a human being whose mother and father die gets a sharp stab of pain, gets a huge sharp stab of pain, so too, Subhūti, Māra the wicked one gets a sharp stab of pain when a bodhisattva great being practices the perfection of wisdom without apprehending all phenomena."

The Lord having said this, venerable Subhūti asked him,

  • "Lord, will one single wicked Māra get a sharp stab of pain when a bodhisattva great being practices the perfection of wisdom without apprehending all dharmas,
    or will all the wicked Māras standing in a great billionfold world system get a sharp stab of pain and not sit easily on their own seats?"

"Subhūti," replied the Lord,

  • "when a bodhisattva great being is inseparable from the dwelling that is the perfection of wisdom, all the wicked Māras standing in a great billionfold world system will get an excruciatingly sharp stab of pain and not sit easily on their own seats. The world with its gods, humans, and asuras will not find any opportunity to get hold of and hurt a bodhisattva great being in a life like that.

  • "Therefore, Subhūti, bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening should dwell in the dwelling that is this perfection of wisdom.
    When bodhisattva great beings are dwelling in this dwelling that is this perfection of wisdom, the cultivation of the perfection of giving reaches completion.
    Connect this in the same way with each, up to the cultivation of the perfection of concentration reaches completion.
    When bodhisattva great beings are practicing this perfection of wisdom, the cultivation of all the perfections reaches completion."

Then venerable Subhūti asked the Lord,

  • "Lord, how does the cultivation of the perfection of giving reach completion
    in bodhisattva great beings practicing this perfection of wisdom?
    How does the cultivation of the perfection of morality reach completion . . . , and so too, up to how does the cultivation of the perfection of wisdom reach completion?"

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

  • "Subhūti, here bodhisattva great beings giving a gift give the gift while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings' cultivation of the perfection of giving reaches completion.

  • "Subhūti, here bodhisattva great beings guarding morality guard morality while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings' cultivation of the perfection of morality reaches completion.

  • "Subhūti, here bodhisattva great beings making a practice of patience cultivate patience while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings' cultivation of the perfection of patience reaches completion.

  • "Subhūti, when bodhisattva great beings make an effort at perseverance, how does the cultivation of the perfection of perseverance reach completion? Subhūti, here bodhisattva great beings making an effort at perseverance do so while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings' cultivation of the perfection of perseverance reaches completion.

  • "Subhūti, here bodhisattva great beings becoming absorbed in concentration become absorbed in concentration while dedicating it to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings' cultivation of those perfections of concentration reaches completion.

  • "Subhūti, how does the bodhisattva great beings' cultivation of the perfection of wisdom reach completion? Subhūti, here bodhisattva great beings cultivating the perfection of wisdom cultivate wisdom while dedicating those perfections of wisdom to the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings' cultivation of the perfection of wisdom reaches completion."

Then venerable Subhūti asked the Lord,

  • "Lord, how do bodhisattva great beings standing in the perfection of giving
    incorporate the perfection of morality?" 621

"Subhūti," replied the Lord,

  • "here bodhisattva great beings giving a gift and dedicating it to the knowledge of all aspects attend on all beings with kindly physical action, attend on all beings with kindly verbal action, and with kindly mental action. When they do so, the bodhisattva great beings incorporate the perfection of morality."

"Lord, how do bodhisattva great beings standing in the perfection of giving
incorporate the perfection of patience?" asked Subhūti.

"Subhūti," replied the Lord,

  • "here, when bodhisattva great beings give a gift, even if the recipients criticize or humiliate or refuse to associate with and swear at them, they do not bear them any malice. In that case, Subhūti, the bodhisattva great beings standing in the perfection of giving incorporate the perfection of patience."

"Lord, how do bodhisattva great beings standing in the perfection of giving
incorporate the perfection of perseverance?" he asked.

"Subhūti," he replied,

  • "when bodhisattva great beings give a gift and those recipients criticize or humiliate or refuse to associate with and swear at them, if, even while being criticized or humiliated or sworn at they keep on being generous, keep on giving things away, willing themselves to persevere physically and mentally with the thought, 'Mine is simply the giving of gifts, mine is not the withholding of them,' in that case, Subhūti, the bodhisattva great beings standing in the perfection of giving incorporate the perfection of perseverance."

"Lord, how do bodhisattva great beings standing in the perfection of giving
incorporate the perfection of concentration?" he asked.

"Subhūti," he replied,

  • "here bodhisattva great beings giving a gift, when giving that gift away dedicate it to the knowledge of all aspects. They do not dedicate it in their minds to the śrāvaka level or the pratyekabuddha level, but rather focus their thought only on the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings standing in the perfection of giving incorporate the perfection of concentration."

"Lord, how do bodhisattva great beings standing in the perfection of giving
incorporate the perfection of wisdom?" asked Subhūti.

"Subhūti," replied the Lord,

  • "here while bodhisattva great being are giving a gift, giving that gift away and dedicating it to the knowledge of all aspects, they continually bring to mind the fact that the giving is like an illusion and they do not see that giving as helping or harming any being at all. In that way, Subhūti, the bodhisattva great beings practicing the perfection of giving incorporate the perfection of wisdom."

This was the sixty-first chapter, "Inexhaustible," of "The Perfection of Wisdom in Eighteen Thousand Lines."




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

  1. Chapter 0 – Introduction to the Sutra

  2. Chapter 1 – Introduction / the Assembly

  3. Chapter 2 – Production of the Thought

  4. Chapter 3 – designation [U2T]

  5. Chapter 4 – Equal to the Unequal

  6. Chapter 5 – Tongue

  7. Chapter 6 – Subhūti

  8. Chapter 7 – Entry into flawlessness

  9. Chapter 8 – The Religious Mendicant Śreṇika

  10. Chapter 9 – Causal Signs

  11. Chapter 10 – Illusion-like

  12. Chapter 11 – Embarrassment

  13. Chapter 12 – Elimination of Views

  14. Chapter 13 – The Six Perfections

  15. Chapter 14 – Neither Bound nor Freed

  16. Chapter 15 – Meditative Stabilization

  17. Chapter 16 – Dhāraṇī Gateway

  18. Chapter 17 – Level Purification

  19. Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]

  20. Chapter 19 – Surpassing

  21. Chapter 20 – Not Two

  22. Chapter 21 – Subhūti

  23. Chapter 22 – Śatakratu

  24. Chapter 23 – Hard to Understand

  25. Chapter 24 – Unlimited

  26. Chapter 25 – Second Śatakratu

  27. Chapter 26 – Getting Old

  28. Chapter 27 – Reliquary

  29. Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening

  30. Chapter 29 – Different Tīrthika Religious Mendicants

  31. Chapter 30 – The Benefits of Taking Up and Adoration

  32. Chapter 31 – Physical Remains

  33. Chapter 32 – The Superiority of Merit

  34. Chapter 33 – Dedication

  35. Chapter 34 – Perfect Praise of the Quality of Accomplishment

  36. Chapter 35 – Hells

  37. Chapter 36 – Teaching The Purity of all Dharmas

  38. Chapter 37 – Nobody

  39. Chapter 38 – Cannot Be Apprehended

  40. Chapter 39 – The Northern Region

  41. Chapter 40 – The Work of Māra

  42. Chapter 41 – Not Complete Because of Māra

  43. Chapter 42 – Revealing the World

  44. Chapter 43 – Inconceivable

  45. Chapter 44 – Made Up

  46. Chapter 45 – A Boat

  47. Chapter 46 – Teaching the Intrinsic Nature of All Dharmas

  48. Chapter 47 – Taming Greed

  49. Chapter 48 – A Presentation of the Bodhisattvas' Training

  50. Chapter 49 – Irreversibility

  51. Chapter 50 – Teaching the Signs of Irreversibility

  52. Chapter 51 – Skillful means

  53. Chapter 52 – Completion of the Means

  54. Chapter 53 – The Prophecy about Gaṅgadevī

  55. Chapter 54 – Teaching the Cultivation of Skillful Means

  56. Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]

  57. Chapter 56 – Equal Training

  58. Chapter 57 – Practice

  59. Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]

  60. Chapter 59 – non-attachment

  61. Chapter 60 – Entrusting

  62. Chapter 61 – Inexhaustible

  63. Chapter 62 – Leaping Above Absorption

  64. Chapter 63 – Many Inquiries about the Two Dharmas

  65. Chapter 64 – Perfectly Displayed

  66. Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means

  67. Chapter 66 – A Demonstration of Skillful Means

  68. Chapter 67 – Morality

  69. Chapter 68 – Growing and Flourishing

  70. Chapter 69 – An Explanation of Meditation on The Path

  71. Chapter 70 – An Explanation of Serial Action, Training, and Practice

  72. Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended

  73. Chapter 72 – Teaching the Absence of Marks

  74. Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters

  75. Chapter 74 – Exposition of the Sameness of Dharmas

  76. Chapter 75 – Exposition of non-complication –

  77. Chapter 76 – The Armor for Bringing Beings to Maturity

  78. Chapter 77 – Teaching the Purification of a Buddhafield

  79. Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield

  80. Chapter 79 – Teaching the non- Existence of an Intrinsic Nature

  81. Chapter 80 – Teaching that there is No Defilement or Purification

  82. Chapter 81 – Yogic Practice of the Ultimate

  83. Chapter 82 – The Unchanging True Nature of Dharmas

  84. Chapter 83 – Categorization of a Bodhisattva's Training

  85. Chapter 84 – Collection

  86. Chapter 85 – Sadāprarudita

  87. Chapter 86 – Dharmodgata

  88. Chapter 87 – Entrusting

  89. Résumés in bullet points of all chapters.




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