Tuesday, June 21, 2022

Prajnaparamita-18K - Chapter 65 - Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means - 365

.

The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 365
Daśa­sāhasrikā­prajñā­pāramitā

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

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]

65. WORSHIPING, SERVING, AND ATTENDING ON SPIRITUAL FRIENDS AS SKILLFUL MEANS

(i.e. Résumé: 

The Lord having said that, venerable Subhūti then asked him,

"Lord, you say 'bodhisattva's practice' again and again. Lord, what are the words bodhisattva's practice for?"


"Subhūti, a 'bodhisattva's practice' is a practice practiced for bodhi (i.e the state of enlightenment), therefore it is called a bodhisattva's practice."


"Lord, where is that practice ‍— that bodhisattva great beings' practice practiced for awakening?"


"Subhūti," replied the Lord,

"they practice 'form is empty,' but pursue the practice without dividing awakening into two.

They practice 'feeling . . . ,' 'perception . . . ,' 'volitional factors . . . ,' and 'consciousness is empty'; and similarly,

they practice 'the constituents . . . ,' 'the sense fields . . . ,' and 'inner and outer dharmas are empty';

they practice 'the perfection of giving . . . ,' 'the perfection of morality . . . ,' 'the perfection of patience . . . ,' 'the perfection of perseverance . . . ,' 'the perfection of concentration . . . ,' and 'the perfection of wisdom is empty';

they practice 'inner emptiness is empty';

they practice 'outer emptiness . . . ,' 'inner and outer emptiness is empty,' and similarly, connect this with each,

up to they practice 'the emptiness of its own mark is empty';

they practice 'the first, second, third, and fourth concentration . . . ,' 'love . . . ,' 'compassion . . . ,' 'joy . . . ,' and 'equanimity is empty';

they practice 'the station of endless space . . . ,' 'the station of endless consciousness . . . ,' 'the station of nothing-at-all . . . ,' and 'the station of neither perception nor nonperception is empty';

they practice 'the four applications of mindfulness are empty,'

 they practice 'the four right efforts are empty,'

they practice 'the four legs of miraculous power are empty,'

they practice 'the five faculties are empty,'

they practice 'the five powers are empty,'

they practice 'the seven limbs of awakening are empty,' and

they practice 'the eightfold noble path is empty';

they practice 'the emptiness, signless, and wishless gateways to liberation . . . ,' 'the absorptions . . . ,' 'the ten tathāgata powers . . . ,' 'the four fearlessnesses . . . ,' 'the four detailed and thorough knowledges . . . ,' 'the eighteen distinct attributes of a buddha . . . ,' and 'the purification of a buddhafield is empty';

they practice 'bringing beings to maturity is empty';

they practice 'the confidences 674 are empty';

they practice 'accomplishing the letters is empty';

they practice 'entrance into all letters is empty';

they practice 'entrance into all for which there are no letters is empty';

they practice 'the compounded element is empty'; and

they practice 'the uncompounded element is empty,' but pursue the practice without dividing awakening into two.

Subhūti, when practicing the perfection of wisdom like that bodhisattva great beings' lives are lived for awakening."


The Lord having said that, venerable Subhūti then asked him,
"Lord, you say 'buddha' again and again. Lord, what is the word buddha for?"


"Subhūti,

true reality is called buddha. 275

Also, Subhūti, there are those who have fully awakened to the true Dharma, therefore they are called buddha.

Also, Subhūti, there are those who have a penetrating realization of true reality, therefore they are called buddha.

Also, Subhūti, there are those who have fully awakened to all dharmas as they really are, therefore they are called buddha."


"Lord, you say 'awakening' again and again. Lord, what is the word awakening for?"


"Subhūti,

awakening is a word for [Genuine-]emptiness,

it is a word for suchness,

it is a word for perfect,

it is a word for the very limit of reality,

and it is a word for dharma-constituent.

Also, Subhūti, awakening is a word for mere designation.

Also, Subhūti, awakening means true reality. 676

Also, Subhūti, awakening is suchness, unmistaken suchness, unaltered suchness, and unaltered nature, therefore it is called awakening.

Also, Subhūti, that awakening is a realization that all dharmas are a mere designation and causal sign, therefore it is called awakening.

Also, Subhūti, that awakening is the awakening of the lord buddhas, therefore it is called awakening.

Also, Subhūti, the lord buddhas have fully awakened to it, therefore it is called awakening."


The Lord having said that, venerable Subhūti then asked him,

"Lord, if bodhisattva great beings who practice for this awakening practice the six perfections, up to practice the knowledge of all aspects, what wholesome root of theirs will be accumulated or diminished, decreased or increased, produced or stopped, or defiled or purified?"


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

"Subhūti,

bodhisattva great beings who practice for this awakening,

practice the six perfections,

up to and practice the knowledge of all aspects

do not practice to accumulate or to diminish,

to decrease or to increase,

to produce or to stop,

or to defile or purify any dharma at all.

And why?

Because the awakening of bodhisattva great beings practicing the perfection of wisdom

is not available in the manner of an objective support that has to be accumulated or diminished,

has to be decreased or increased, has to be produced or stopped, or has to be defiled or purified."


"Lord, if the awakening of bodhisattva great beings practicing the perfection of wisdom is not available as any dharma in the manner of an objective support,

how will bodhisattva great beings practicing the perfection of wisdom fully grasp the perfection of giving,

and similarly, up to and fully grasp the perfection of wisdom;

how will they practice inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature;

how will they practice the concentrations, immeasurables, and formless absorptions;

how will they practice the four applications of mindfulness, up to the eightfold noble path;

how will they practice the emptiness, signless, and wishless gateways to liberation;

up to how will they practice the ten tathāgata powers;

up to practice great compassion;

and how will they practice the ten bodhisattva levels,

transcend the śrāvaka and pratyekabuddha levels,

and enter into the secure state of a bodhisattva?"


Venerable Subhūti having thus inquired, the Lord said to him,

"Subhūti, when bodhisattva great beings undertake the bodhisattva practices

they do not practice the perfection of giving in a dualistic way,

and similarly, connect this with each, up to they do not practice the perfection of wisdom in a dualistic way,

 up to and they do not practice the knowledge of all aspects in a dualistic way.

In that way, Subhūti, when bodhisattva great beings practice the perfection of wisdom,

they fully grasp the perfection of giving,

up to they fully grasp the perfection of wisdom,

up to and they gain the knowledge of all aspects."


"Lord, if they do not practice the perfection of giving in a dualistic way, and similarly, up to do not practice the knowledge of all aspects in a dualistic way, how will the bodhisattva great beings, starting from the production of the first thought, grow and flourish on wholesome roots, and how will they grow and flourish on wholesome roots up to the production of the last thought?"


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

"Subhūti, those who practice dualistically do not grow and flourish on wholesome roots.

And why?

Subhūti, those who resort to dualism are all foolish ordinary people. They do not grow and flourish on wholesome roots.

The bodhisattva great beings who do not practice dualistically, starting from the production of the first thought,

grow and flourish on account of the wholesome dharmas,

and up to the last thought they grow and flourish on account of the wholesome dharmas.

The world with its gods, humans, and asuras cannot suppress those wholesome roots of theirs.

Were those unwholesome roots to suppress them they would fall to the śrāvaka level or the pratyekabuddha level, and they would be captured by other unwholesome roots as well.

Captured by those, even while practicing the perfection of giving they would not grow and flourish on wholesome roots, up to while practicing the knowledge of all aspects they would not grow and flourish on wholesome roots.

Subhūti, bodhisattva great beings should practice the perfection of wisdom like that."


"Lord, do bodhisattva great beings practice the perfection of wisdom for the sake of wholesome roots?" he asked.


"Subhūti, they do not.

Subhūti, bodhisattva great beings do not practice the perfection of wisdom for the sake of wholesome roots,

and of course they do not practice the perfection of wisdom for the sake of unwholesome roots,

but still bodhisattva great beings who have not attended on the lord buddhas, or have not brought the wholesome roots to completion, or have not been assisted by spiritual friends cannot gain the knowledge of all aspects."


"Lord, how do bodhisattva great beings who have attended on the lord buddhas, have brought the wholesome roots to completion, and have been assisted by spiritual friends gain the knowledge of all aspects?"


"Subhūti," replied the Lord, "here, starting from the production of the first thought,

bodhisattva great beings attend on the tathāgatas, worthy ones, perfectly complete buddhas,

fully grasp whatever teachings there are of those lord buddhas ‍— the discourses, melodious narrations, predictions, verses, summaries, introductions, tales, accounts, birth stories, expanded texts, marvels, and expositions ‍—

and, having taken them up, thoroughly mastered the words, investigated them with their thinking minds,

and penetrated them with insight, acquire the dhāraṇī.

Having acquired the dhāraṇī, they engender detailed and thorough knowledge.

Having produced detailed and thorough knowledge, even after departing that life, up until gaining the knowledge of all aspects, they do not ever let those doctrines get lost.

There they plant wholesome roots in relation to those tathāgatas, worthy ones, perfectly complete buddhas, and, protected by those wholesome roots, never  677 take birth in the terrible forms of life or in places that preclude a perfect human birth.

With those wholesome roots they protect the purity of aspiration, an aspiration that causes purification of a buddhafield and causes beings to be brought to maturity.

Protected by those wholesome roots, they are never separated from those spiritual friends, lord buddhas, bodhisattva great beings, and śrāvakas who sing the praises of the Buddha Vehicle.

Subhūti, bodhisattva great beings practicing the perfection of wisdom like that

should thus attend on the lord buddhas, look after the wholesome roots, and rely on spiritual friends."


This was the sixty-fifth chapter, "Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means," 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.




.

.
.

No comments:

Post a Comment

Note: Only a member of this blog may post a comment.