Tuesday, June 21, 2022

Prajnaparamita-18K - Chapter 64 - Suchness - Union of the Two Truths - 364

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 364
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 64 - Perfectly Displayed –

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]

64. PERFECTLY DISPLAYED – Suchness / Union of the Two Truths

(i.e. Résumé: Suchness / Union of the Two Truths
The inconceivable unique all pervading timeless unborn unconditioned unchanging unceasing pristine Suchness of all dharmas: All dharmas / all aspects – including the three spheres (subject, relation / action, object), apparent opposites and the two truths themselves – are empty of inherent existence [T2], not really existent <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are not really existent, not completely non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable / inconceivable. So there is no independent / universal / absolute / inherently existing basis for anay discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively. In that sense, there is nothing to accept … nothing to reject in absolute terms.
So Bodhisattvas act / train / practice without acting / training / practicing, without any attachment / fixation / absolutes; thus acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now / Suchness, with the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] about all dharmas – physical, conceptual, mental; pure, impure; including the three spheres of any relation / action, the apparent opposites of any duality / triad / quads, etc., and the two truths themselves –.)

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

"Deep, Lord, is the perfection of wisdom.

Those who do what is difficult, Lord, are those bodhisattva great beings who have set out for unsurpassed, perfect, complete awakening.

They have set out for unsurpassed, perfect, complete awakening for the sake of beings [T1]

even though a being is not apprehended and the designation of a being is not apprehended [T2] [U2T].


"To illustrate, a person who wants to grow a cutting in space, where there is no firm ground‍—

like that, Lord, is a bodhisattva great being who wants to reach the knowledge of all aspects for the sake of beings."


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

"Those who do what is difficult are those bodhisattvas who set out for the knowledge of all aspects for the sake of beings and, having awakened to that knowledge of all aspects, liberate all beings from attachment.

To illustrate, Subhūti, a person who wants to grow a cutting, without knowing its root, bud, leaf, and flower, still would grow a trunk from that cutting and, having grown it, tend and water it from time to time. Gradually there would be an abundance of branches from that trunk, there would be an abundance of leaves, there would be an abundance of flowers, there would be an abundance of fruit, and they would make use of the leaves and so on.

Similarly, Subhūti, bodhisattva great beings who have set out for unsurpassed, perfect, complete awakening for the sake of all beings practice the six perfections, gain the knowledge of all aspects, and as leaves, flowers, and fruit, as it were, provide sustenance to all beings.

Subhūti, there, having resorted to the bodhisattva leaf, as it were, beings are liberated from the three terrible forms of life;

and, having resorted to the bodhisattva flower, as it were, beings take birth in great sāla tree–like royal families, great sāla tree–like brahmin families, great sāla tree–like business families, and among the Cāturmahā­rājika gods, up to and take birth among the Naiva­saṃjñā­nāsaṃjñāyatana gods.

Similarly, bodhisattva great beings gain the knowledge of all aspects and establish those beings in the result of stream enterer, establish them in the result of once-returner, establish them in the result of non-returner, establish them in the state of a worthy one, and establish them in a pratyekabuddha's awakening.

They resort to those bodhisattva great beings, gain the knowledge of all aspects, and, having gained the knowledge of all aspects, as leaves, flowers, and fruit, as it were, also provide sustenance to all beings.


"All those who give gifts for religious services performed to them will gradually pass into complete nirvāṇa in the three vehicles, namely the Śrāvaka Vehicle, or the Pratyekabuddha Vehicle, or the Great Vehicle, and fully awaken to unsurpassed, perfect, complete awakening,

and even though a being is not apprehended [in absolute terms]
and the designation of a being does not [inherently] exist there [T2],
they liberate those [apparent] beings from self-grasping [T1] [U2T].

"Subhūti, bodhisattva great beings should train in the perfection of wisdom like that, thinking,
'Here the [apparent] beings
or the designation of beings for the sake of whom I will gain the knowledge of all aspects [T1]
cannot be apprehended at all [in absolute terms] [T2] [U2T].' "

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

"Lord, bodhisattva great beings should indeed be known as tathāgatas.

And why?

Because thanks to bodhisattva great beings the continuums of all the hells are cut, of all the birthplaces of the animal world are cut, of all the worlds of Yāma are cut, of all the places that preclude a perfect human birth are cut, the continuum of all destitution is cut, the continuums of all forms of life that are wanting are cut, the continuum of all the desire realm is cut, the continuum of all the form realm is cut, and the continuum of all the formless realm is cut."


"Exactly so, Subhūti, exactly so!" replied the Lord. "Bodhisattva great beings should indeed be known as tathāgatas realized ones.

And why?

Subhūti, it is because if bodhisattva great beings were not to set out for unsurpassed, perfect, complete awakening, past, future, and present lord buddhas would not fully awaken to unsurpassed, perfect, complete awakening, pratyekabuddhas would not appear in the world, worthy ones would not appear in the world, up to stream enterers would not appear in the world, up to the continuum of hells would not be cut, up to the continuums of the desire realm, the form realm, and the formless realm would not be cut.


"Again, Subhūti, what you have said, that 'bodhisattva great beings should indeed be known as tathāgatas ,' is exactly so, Subhūti, exactly so! Bodhisattva great beings should indeed be known as tathāgatas.

And why?

Subhūti, it is because that suchness, on account of which tathāgatas are labeled,

is just the suchness on account of which pratyekabuddhas are labeled,

is just the suchness on account of which all noble beings are labeled,

is just the suchness on account of which form is labeled,

up to is just the suchness on account of which consciousness is labeled,

up to is just the suchness on account of which the compounded element and the uncompounded element are labeled,

and is just the suchness on account of which the suchness of all beings and the suchness of the tathāgatas is labeled.
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(i.e. The inconceivable unique all-encompassing timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Very limit of reality / Suchness / the inconceivable true nature & dynamic of Reality as it is / the inconceivable Union of the Two Truths / [U2T / U2T-3S / U2T-opp / U2T-2T] — free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.)


"Why, Subhūti, is suchness called suchness?

Standing in this suchness, bodhisattva great beings gain the knowledge of all aspects,

therefore it is called suchness.

In this way, Subhūti, having taken suchness as their authority,

bodhisattva great beings should indeed be known as tathāgatas.

Subhūti, bodhisattva great beings should suchness, the perfection of wisdom.


"Subhūti, when bodhisattva great beings have trained thus in suchness, the perfection of the wisdom,

they become skilled in the faculties of all beings and gain skill in the completion of the faculties.

They understand that the work of all beings is their own responsibility.

When they understand that the work of all beings is their own responsibility,

they complete knowledge from prayer. 668

When they complete knowledge from prayer,

they purify the knowledge of the three time periods;

when they have cleansed the knowledge of the three time periods,

they undertake the bodhisattva practices and work for the welfare of beings;

when they work for the welfare of beings they purify a buddhafield;

when they have purified a buddhafield, they gain the knowledge of all aspects;

when they have gained the knowledge of all aspects, they turn the wheel of the Dharma;

when they have turned the wheel of the Dharma, they establish beings in the three vehicles,

and having established beings in the three vehicles, they will pass into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind.


"Subhūti, bodhisattva great beings seeing all the good qualities and benefits like that

should produce the thought of unsurpassed, perfect, complete awakening,

and should inspire others to produce the thought of unsurpassed, perfect, complete awakening as well."


Then venerable Subhūti said to the Lord,

"Lord, the world with its gods, humans, and asuras should bow down to those bodhisattva great beings

practicing this deep perfection of wisdom as it has been taught."


"Exactly so, Subhūti, exactly so! It is exactly as you say!" replied the Lord.

"Subhūti, the world with its gods, humans, and asuras should bow down to those bodhisattva great beings

practicing this deep perfection of wisdom as it has been taught."

"Lord, how much MERIT do bodhisattva great beings create, who have produced the first thought,

and who want to fully awaken to unsurpassed, perfect, complete awakening for the sake of all beings?"


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

"Subhūti, were all the beings, as many as there are in a thousandfold world system, to be located on the śrāvaka level or the pratyekabuddha level, would those beings create a lot of merit?"


"A lot, Lord; a lot, Sugata," he replied. "It would be infinite, Lord; beyond measure, Sugata."


"Subhūti," he continued, "of the two‍—the bases of meritorious action of beings, as many as there are included in a thousandfold world system, in the Śrāvaka Vehicle or in the Pratyekabuddha Vehicle, and the bases of meritorious action of one bodhisattva great being who has produced the first thought‍—the bases of meritorious action of those in the Śrāvaka Vehicle or in the Pratyekabuddha Vehicle in a thousandfold world system does not approach the bases of meritorious action of one bodhisattva great being who has produced the first thought by a hundredth part, up to a hundred thousand one hundred millionth part.

And why?

Because those in the Śrāvaka and Pratyekabuddha Vehicles are born from bodhisattva great beings, but bodhisattva great beings are not born from śrāvakas or pratyekabuddhas.

Similarly, connect this with each, up to all those beings in the Śrāvaka Vehicle or in the Pratyekabuddha Vehicle in a great billionfold world system do not approach even . . . , up to a hundred thousand one hundred millionth part of the merit of bodhisattva great beings who have produced the first thought.


"Subhūti, let alone beings in a great billionfold world system in the Śrāvaka Vehicle or in the Pratyekabuddha Vehicle, Subhūti, even if all the beings who are in the great billionfold world system were standing on the Śuklavipaśyanā level, their merit would not approach even . . . , up to a hundred thousand one hundred millionth part of the merit of one bodhisattva great being who has produced the first thought.

Subhūti, let alone those standing on the Śuklavipaśyanā level, Subhūti, even if all the beings included in the great billionfold world system were standing on the Gotra level, their merit would not approach even . . . , up to a hundred thousand one hundred millionth part of the merit of one bodhisattva great being who has produced the first thought.

Similarly, connect this with each, up to the merit of those who have entered onto the Aṣṭamaka level, the Darśana level, the Tanū level, the Vītarāga level, the Kṛtāvin level, up to or the Pratyekabuddha level would not approach even . . . , up to a hundred thousand one hundred millionth part of the merit of one bodhisattva great being who has produced the first thought.


"Subhūti, even if all the beings included in the great billionfold world system were to have entered into the secure state of a bodhisattva, their merit would not approach even . . . , up to a hundred thousand one hundred millionth part of the merit of bodhisattva great beings who are candidates for awakening. 669 Subhūti, even if all the beings who are in the great billionfold world system were to be candidates for awakening, their merit would not approach even . . . , up to a hundred thousand one hundred millionth part of the merit of a tathāgata, worthy one, perfectly complete buddha."


"Lord, what should bodhisattva great beings who have produced the first thought pay attention to?" he asked.


"Subhūti," he replied, "bodhisattva great beings who have produced the first thought

should pay attention to the knowledge of all aspects."

"Lord, what sort of thing is the knowledge of all aspects‍

what is the objective support, what is the dominant factor,

what is the aspect, and what is the defining mark?"


"Subhūti," he replied,

"the knowledge of all aspects is a non [inherently] existent thing that is without a defining mark,

without a causal sign, without effort, unproduced, and not appearing.

-

As for what you asked, Subhūti ‍—

'What is the objective support of the knowledge of all aspects, what is the dominant factor,

what is the aspect, and what is the defining mark?'‍ —

Subhūti, the objective support of the knowledge of all aspects is a non [inherently] existent thing;

the dominant factor is mindfulness; the aspect is calmness; and the defining mark is the absence of a defining mark.

Subhūti, that is the objective support of the knowledge of all aspects, that is the dominant factor,

that is the aspect, and that is the defining mark."

He then inquired further, "Lord, is only the knowledge of all aspects [T1] a non [inherently] existent thing [T2] [U2T],

or is form also a non [inherently] existent thing?

Are feeling, perception, volitional factors, and consciousness also non [inherently] existent things [T2] [U2T]?

Similarly, are inner and outer dharmas also non [inherently] existent things [T2] [U2T]?

And are the four concentrations, four immeasurables, four formless absorptions, four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path;

the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization;

the eight deliverances, nine serial absorptions, ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha;

great love, great compassion, great joy, and great equanimity;

the first clairvoyance, and the second, third, fourth, fifth, and sixth clairvoyance;

and the compounded element and uncompounded element [T1] also non [inherently] existent things [T2] [U2T]?"


"Subhūti," replied the Lord,

"the knowledge of all aspects is a non [inherently] existent thing;

form, feeling, perception, volitional factors, and consciousness are also non [inherently] existent things [T2] [U2T];

up to the compounded element and uncompounded element are also non [inherently] existent things [T2] [U2T].

And why?

Subhūti, that knowledge of all aspects [T1] has no intrinsic nature [T2] [U2T]."


"Lord, why does the knowledge of all aspects have no intrinsic nature?" he asked.


"Subhūti," he replied, "something that has arisen from a union has no intrinsic nature,
and anything arisen from a union with no intrinsic nature is a non [inherently] existent thing.
Subhūti, in this way all phenomena are the non-existence of an intrinsic nature.
Subhūti, all phenomena also have emptiness for their intrinsic nature, and
all phenomena have signlessness and wishlessness for their intrinsic nature.

Subhūti, all phenomena also have suchness for their intrinsic nature,
all phenomena have the very limit of reality for their intrinsic nature, and
all phenomena have the dharma-constituent for their intrinsic nature..
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(i.e. The inconceivable unique all-encompassing timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Very limit of reality / Suchness / the inconceivable true nature & dynamic of Reality as it is / the inconceivable Union of the Two Truths / [U2T / U2T-3S / U2T-opp / U2T-2T] — free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma.)

Subhūti, also from just this explanation, you should know that
all phenomena are the non-existence of an intrinsic nature."

The Lord having said that, venerable Subhūti then inquired further of him,

"Lord, if all dharmas are the non-existence of an intrinsic nature, with what skillful means do bodhisattva great beings who have produced the first thought of awakening practice the perfection of giving, purify a buddhafield, and bring beings to maturity?

How do they practice the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom, from the first concentration, up to the fourth concentration;

from love, up to equanimity;

from absorption in the station of endless space, up to the station of neither perception nor nonperception;

from inner emptiness, up to the emptiness of its own mark;

and from the applications of mindfulness, up to the eightfold noble path, emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization, eight deliverances, nine serial absorptions, ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, great love, great compassion, and knowledge of all aspects, and purify a buddhafield and bring beings to maturity?"


"Subhūti," replied the Lord,
-
"you should know that the skillful means of bodhisattva great beings is mastering all phenomena [T1]
that are the non-existence of an intrinsic nature (i.e. phenomena that are empty of inherent existence) [T2] [U2T],
-
purifying a buddhafield, and bringing beings to maturity [T1],
all the while knowing that the buddhafield as well as those beings are the non-existence of an intrinsic nature (i.e. they are empty of inherent existence) [T2] [U2T].
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Practicing the perfection of giving, those bodhisattva great beings master the awakening path;
practicing the perfection of morality they master the awakening path;
practicing the perfection of patience they master the awakening path;
practicing the perfection of perseverance they master the awakening path;
practicing the perfection of concentration they master the awakening path;
and practicing the perfection of wisdom they master the awakening path;
similarly, connect this with each, up to and practicing the knowledge of all aspects
they master the awakening path [T1].
But they should understand that the awakening path is the non-existence of an intrinsic nature too (i.e. all appearances are empty of inherent existence) [T2] [U2T].

"Subhūti, those bodhisattva great beings practicing the six perfections keep on mastering 670 that awakening path for as long as they are not fully endowed with the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, great love, great compassion, and the knowledge of a knower of all aspects.

Subhūti, these are the awakening path.

They complete the perfections with these awakening paths,

and having completed the perfections gain the knowledge of all aspects through the wisdom of the single unique instant. 671


At that time they eliminate all residual impressions (cognitive obscurations),
connections, and afflictions (afflictive obscurations)
through an elimination [T1] in which states of existence are not produced [T2] [U2T].
As they look down with the buddha eye [T1]
they do not even apprehend the great billionfold world system
as a non-existent thing, let alone as an existent thing [T2] [U2T].
(i.e. Reality as it is is beyond dualities like existence & non-existence. Apparent opposites are all empty of inherent existence <==> because interdependent, merely labeled / imputed by the mind. [Uopp / U2T-opp]. They are not one, not two.)

Subhūti, bodhisattva great beings should practice the perfection of wisdom like that,
where all phenomena are the non-existence of an intrinsic nature.
Subhūti, that too is the skillful means of bodhisattva great beings‍—
that they do not apprehend something that exists, never mind something that does not exist.


"Subhūti, those bodhisattva great beings practicing the perfection of wisdom give gifts.

When they give a gift [T1], they do not think about it in a certain way, making it into a causal sign, and

they do not pay attention to it (the gift) as an existent thing or as a non-existent thing.

They do not think about recipients in a certain way and make them into a causal sign,

and do not pay attention to them as an existent thing or as a non-existent thing.

They do not think about givers in a certain way and make them into a causal sign,

and do not pay attention to them as an existent thing or as a non-existent thing.

They also do not apprehend that thought of awakening, do not make it into a causal sign, do not make it into an objective support, and do not see it.

 They do not think about . . . , up to the perfection of wisdom in a certain way as an existent thing or as a non-existent thing and do not make it into a causal sign.

They do not pay attention to . . . , up to the knowledge of all aspects as an existent thing or as a non-existent thing, do not think about it in a certain way, and do not pay attention to it. 672

They do not make . . . , up to 673 unsurpassed, perfect, complete awakening into an objective support, and do not make it into a causal sign.

They also do not perceive one who becomes fully awakened, or something by means of which one becomes fully awakened as an existent thing or as a non-existent thing [T2] [U2T].

And why?


Because all phenomena [T1] thus are the non-existence of an intrinsic nature (i.e. all phenomena are empty of inherent existence) [T2] [U2T],


and that non-existence has not been made by buddhas, śrāvakas, or pratyekabuddhas.

All phenomena are unchanging and are separated from a maker."


"Lord, are phenomena separated from the phenomena themselves?" he asked.


"Exactly so, Subhūti, exactly so!" replied the Lord. "The phenomena are separated from the phenomena themselves."


"Lord," he asked further, "if the phenomena themselves are separated from the phenomena, how is it appropriate that a separated phenomenon knows a separated phenomenon as an existent thing or a non-existent thing?

It is not appropriate that a non-existent phenomenon knows an existent phenomenon;

it is not appropriate that an existent phenomenon knows a non-existent phenomenon;

it is not appropriate that a non-existent phenomenon knows a non-existent phenomenon;

and it is not appropriate that an existent phenomenon knows an existent phenomenon.

So, in regard to all phenomena that are thus unknown,

however could bodhisattva great beings be teaching that they are 'non-existent things' or 'existent things'?"


"Bodhisattva great beings teach that they are 'a non-existent thing' or 'an existent thing'
based on ordinary convention, but not ultimately [T2] [U2T]."
(i.e. Reality as it is is beyond dualities like existence & non-existence. Apparent opposites are all empty of inherent existence <==> because interdependent, merely labeled / imputed by the mind. [Uopp / U2T-opp]. They are not one, not two.)


"Lord, is ordinary convention [T1] one thing and the ultimate [T2] another?" he asked.


"Subhūti," he replied, "ordinary convention is not one thing and the ultimate another [not one, not two].
(i.e. Union of the Two Truths about the two truths [U2T-2T]: The Two Truths – conventional relative appearances and emptiness of inherent existence; or existence & non-existence – are both empty of inherent existence [T2], not really existent <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. One aspect / truth implies / proves / enables the other (<==>) [U2T]. Those two truths are not really existent, not completely non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning the two truths, and their 'Union', are indescribable / inconceivable.)

-

Just that suchness of ordinary convention [T1] is the suchness of the ultimate [T2] [U2T].

These beings do not know and see that suchness, which is why

'an existent thing' or 'a non-existent thing' are taught as the bodhisattvas' ordinary convention.


"Furthermore, Subhūti, these beings have the notion that these five aggregates are existent things.
They are unaware that they are non [inherently] existent things.

So, thinking, 'What can I do so they will realize they [T1] are non [inherently] existent things [T2] [U2T]?',

bodhisattva great beings teach like that for their sake, based on a division of dharmas.

Subhūti, they should practice the perfection of wisdom like that."


This was the sixty-fourth chapter, "Perfectly Displayed," 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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