The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 370
Daśasāhasrikāprajñāpāramitā
– Chapter 70 - An Explanation of Serial Action, Training, and Practice –
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]
70. AN EXPLANATION OF SERIAL ACTION, TRAINING, AND PRACTICE – Transcending both extremes of inherent existence (the extreme of naïve realism) and complete non-existence (the extreme of nihilism / nothingness / mere-emptiness). The inconceivable Union of the Two Truths [U2T], or the Union of existence and non-existence [Uopp].
(i.e. Résumé:
The Lord having said that, venerable Subhūti asked him,
"Lord, if there is not even the patience that arises in a natural order for someone with the perception of an existing thing [in absolute terms / the extreme of naïve realism], how could there be attainment, and how could there be clear realization?
"Given that there is not, is there the patience that arises in a natural order for someone with the perception of a non-existent thing [in absolute terms / the extreme of nihilism]?
Is there the Śuklavipaśyanā level, Gotra level, Aṣṭamaka level, Darśana level, Tanū level, Vītarāga level, Kṛtāvin level, Pratyekabuddha level, Bodhisattva level, and cultivation of the path?
And, thanks to the cultivation of the path, are the afflictions connected with śrāvakas and the afflictions connected with pratyekabuddhas eliminated?
When obstructed by those afflictions, there is no entry into the secure state of a bodhisattva.
Unless they have entered into the secure state of a bodhisattva, there is no gaining the knowledge of all aspects, and if they have not gained the knowledge of all aspects, there is no elimination of all residual impressions, connections, and afflictions.
"Lord, standing and production [T1] do not [inherently] exist [T2] [U2T] on account of any dharma at all;
they will have no ability to reach the knowledge of all aspects through those unproduced dharmas."
Venerable Subhūti having said that, the Lord said to him,
"Exactly so, Subhūti, exactly so!
There is no patience that arises in a natural order for someone with the notion of a non-existent thing [in absolute terms / the extreme of nihilism].
Similarly, connect this with each, up to there is no elimination of all residual impression connections."
(i.e. Clear realization about the true nature & dynamic of all dharmas: All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. They are appearing / conventional / relative, but still empty of inherent existence; they are empty of inherent existence [T2], but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].)
"Lord, do bodhisattva great beings practicing the perfection of wisdom
have the perception of an existing thing [in absolute terms / the extreme of naïve realism]
or the perception of a non-existent thing [in absolute terms / the extreme of nihilism];
or the perception of form [T1] [in absolute terms],
up to the perception of consciousness;
up to or the perception of the knowledge of all aspects;
or the perception of greed
or the perception of the abandonment of greed, the perception of hatred
or the perception of the abandonment of hatred,
or the perception of confusion
or the perception of the abandonment of confusion;
or the perception of ignorance
or the perception of the abandonment of ignorance, the perception of volitional factors
or the perception of the abandonment of volitional factors, the perception of consciousness
or the perception of the abandonment of consciousness, the perception of name and form
or the perception of the abandonment of name and form, the perception of the six sense fields
or the perception of the abandonment of the six sense fields, the perception of contact
or the perception of the abandonment of contact, the perception of feeling
or the perception of the abandonment of feeling, the perception of craving
or the perception of the abandonment of craving, the perception of appropriation
or the perception of the abandonment of appropriation, the perception of existence
or the perception of the abandonment of an existence, the perception of birth
or the perception of the abandonment of birth, the perception of old age and death
or the perception of the abandonment of old age and death,
or the perception of pain, lamentation, suffering, mental anguish, and grief
or the perception of the abandonment of pain, lamentation, suffering, mental anguish, and grief;
or the perception of suffering
or the perception of the abandonment of suffering, the perception of origination
or the perception of the abandonment of origination, the perception of cessation
or the perception of the realization of cessation,
or the perception of the path
or the perception of cultivation of the path; and similarly,
or the perception of . . . , up to the knowledge of all aspects
or the perception of the elimination of all residual impression connections?"
"Subhūti, they do not," replied the Lord.
"Subhūti, bodhisattva great beings practicing the perfection of wisdom
do not have the perception of any phenomenon at all [T1] as an existing thing [the extreme of naïve realism]
or the perception of it as a non-existent thing [the extreme of nihilism].
(i.e. Clear realization about the true nature & dynamic of all dharmas: All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. They are appearing / conventional / relative, but still empty of inherent existence; they are empty of inherent existence [T2], but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].)
"Subhūti, where there is no perception of anything [T1] as an existing thing [the extreme of naïve realism] [T2] [U2T]
or perception of it as a non existent thing [the extreme of nihilism],
that is the bodhisattva great beings' patience that arises in a natural order;
where there is no perception of anything [T1] as an existing thing [the extreme of naïve realism] [T2] [U2T]
or perception of it as a non existent thing [the extreme of nihilism],
that is their meditation on the path;
and where there is no perception of anything [T1] as an existing thing [the extreme of naïve realism] [T2] [U2T]
or perception of it as a non existent thing [the extreme of nihilism],
that is their result.
"Subhūti, the bodhisattva great beings' path is a non [inherently] existent thing [T1] [U2T].
Clear realization (69.14) is a non [inherently] existent thing [T2] [but still appearing [T1]] [U2T].
In this way, Subhūti, you should thus know that
all phenomena [T1] are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T]." [B48]
(i.e. Clear realization about the true nature & dynamic of all dharmas: All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. They are appearing / conventional / relative, but still empty of inherent existence; they are empty of inherent existence [T2], but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].)
The Lord having said that, venerable Subhūti asked him,
"Lord, if all phenomena [T1] are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T],
how did the Tathāgata fully awaken to all the phenomena [T1] that are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T],
and, having fully awakened to them, gain control over the range of all phenomena?"
Venerable Subhūti having asked that, the Lord said to him,
"Subhūti, here, earlier when I was practicing the bodhisattva's practice of the six perfections, detached from sense objects, detached from wrong unwholesome dharmas, up to perfectly accomplishing and dwelling in the fourth concentration, even while apprehending a causal sign of the concentrations and the branches of the concentrations [T1] I did not falsely project those concentrations and those branches of the concentrations, did not relish the experience of the concentrations, and did not falsely consider the concentrations a fact [T2] [U2T].
I made my mind incline toward becoming absorbed in those concentrations in their purified forms to make the performance of miraculous power manifest.
I made my mind incline toward making divine ear knowledge manifest, toward making knowledge of the ways of thinking manifest, toward making knowledge that recollects previous states of existence manifest, and to making divine eye knowledge manifest.
Even though I apprehended a causal sign of those clairvoyances to be made manifest [T1], I did not falsely project them, did not relish their experience, and did not falsely consider them a fact [T2] [U2T].
I became absorbed in those clairvoyances [T1] seeing them like space [T2] [U2T].
Subhūti, with the wisdom of the unique single instant, having fully awakened to the unsurpassed, perfect, complete awakening that correctly knows,689 'This is suffering, this is the origination of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering,' endowed with the ten tathāgata powers, and endowed with the four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, I prophesied the three masses of beings." 690
The Lord having said that, venerable Subhūti asked him,
"Lord, how has a tathāgata, worthy one, perfectly complete buddha
produced the four concentrations [T1] that are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T] [T2] [U2T]?
How have they produced the clairvoyances []T1] that are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T]?
And how, given that beings [T1] do not [inherently] exist [T2] [U2T], have they still prophesied the three masses of beings?"
Venerable Subhūti having asked that, the Lord said to him,
"Subhūti, were an intrinsic nature of sense objects or of wrong unwholesome dharmas to exist, or their intrinsic existence, or their dependent existence to exist, then, Subhūti, earlier when I was practicing the bodhisattva's practice I would not
have realized sense objects [T1] that are the non-existence of an intrinsic nature [T2] [U2T],
and wrong unwholesome dharmas [T1] that are the non-existence of an intrinsic nature,
and perfectly accomplished and dwelled in the first concentration.
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Subhūti, because sense objects and wrong unwholesome dharmas [T1] are not existent things, or non-existent things, or intrinsically existent things, or dependently existent things,
but quite the opposite — they [T1] are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T]
— therefore earlier when I was practicing the bodhisattva's practice, detached from sense objects, detached from wrong unwholesome dharmas, I perfectly accomplished and dwelled in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment, and similarly, connect this with each, up to the fourth concentration.
"Subhūti, were clairvoyant knowledges existing things, intrinsically existent things. or dependently existent things, then, Subhūti, I would not have realized that all clairvoyant knowledges [T1] are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T] and fully awakened to unsurpassed, perfect, complete awakening.
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Subhūti, because in all clairvoyant knowledges there is no existing thing, there is no intrinsically existent thing, or dependently existent thing, but quite the opposite —
they are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T] —
therefore the tathāgata, worthy one, perfectly complete Buddha
comprehended all the clairvoyant knowledges [T1] that are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T], and fully awakened to unsurpassed, perfect, complete awakening."
The Lord having said that, venerable Subhūti asked him,
"Lord, if, even while all phenomena [T1] are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T], bodhisattva great beings will fully awaken to unsurpassed, perfect, complete awakening through the four concentrations and five clairvoyances, well then, Lord, how, even while all phenomena [T1] are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T], will there be serial action, serial training, and serial practice — the serial action, serial training, and serial practice through which they will fully awaken to unsurpassed, perfect, complete awakening?" 691
Venerable Subhūti having asked that, the Lord said to him,
"Subhūti, here bodhisattva great beings from the very outset have heard from the lord buddhas,
from the bodhisattvas attending on many buddhas,
and from the worthy ones, non-returners, once-returners, and the stream enterers
that an intrinsic nature of the lord buddhas [T1] is non-existent [T2] [U2T],
an intrinsic nature of pratyekabuddhas [T1] is non-existent [T2] [U2T],
an intrinsic nature of worthy ones [T1] is non-existent [T2] [U2T],
an intrinsic nature of non-returners [T1] is non-existent [T2] [U2T],
an intrinsic nature of once-returners [T1] is non-existent [T2] [U2T],
an intrinsic nature of stream enterers [T1] is non-existent [T2] [U2T],
an intrinsic nature of all noble beings [T1] is non-existent [T2] [U2T],
and that all compounded phenomena [T1] do not have an intrinsic nature [T2] [U2T]
even as tiny as the part occupying the tip of a strand of hair.
Even though the bodhisattva great beings have heard that, still it occurs to them to think,
'Given that an intrinsic nature of the lord buddhas, up to of stream enterers [T1] is non-existent [T2] [U2T],
whether I will fully awaken or whether I will not fully awaken to unsurpassed, perfect, complete awakening,
the intrinsic nature of all dharmas [T1] is just non existent [T2] [U2T].
When I fully awaken to unsurpassed, perfect, complete awakening I will,
having fully awakened to unsurpassed, perfect, complete awakening,
establish all beings dwelling in the perception of existing things [T1]
in the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T].'
"Subhūti, those bodhisattva great beings set out for perfect, complete awakening so that all beings will pass into complete nirvāṇa.
They undertake the serial action, serial training, and serial practice in which earlier bodhisattva great beings trained and fully awakened to unsurpassed, perfect, complete awakening.
They first of all train in the six perfections, training in the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom.
"Training in the perfection of giving they personally give gifts, establish others in giving, speak in praise of giving, and speak in praise of others giving gifts as well, welcoming it. Through that familiarization with giving they will gain a huge heap of enjoyments. Free from miserly thoughts they give gifts — they give food to those begging for food, drinks to those who want drink, transport to those who want transport, clothes to those who want clothes, incense to those who want incense, flower garlands to those who want flower garlands, creams to those who want creams, beds to those who want beds, pillows to those who want pillows,692 homes to those who want a home, and lamps to those who want lamps — they give whatever human requirements are appropriate.
"They, with just that giving, guard the aggregate of morality, and with just that giving, and morality, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation they transcend the śrāvaka and pratyekabuddha levels. Having transcended the śrāvaka level and pratyekabuddha level, they enter into the secure state of a bodhisattva; having entered into the secure state of a bodhisattva, they purify a buddhafield, bring beings to maturity, then gain the knowledge of all aspects and turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings in the three vehicles and free them from saṃsāra. Therefore, Subhūti, through the bodhisattva great beings' giving there is serial action, and this action, in its entirety, cannot be apprehended. And why? Because it has no intrinsic nature.
"Furthermore, Subhūti, starting from the first production of the thought, bodhisattva great beings personally practice the perfection of morality, and also establish others in the perfection of morality, and similarly, connect this with each, up to welcoming it. With that morality they also attain the preeminent state of a god and the preeminent state of a human and give wealth to destitute beings. Having given it they establish beings in morality, and establish them in meditative stabilization, wisdom, liberation, and the knowledge and seeing of liberation. With that aggregate of morality, aggregate of meditative stabilization, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and seeing of liberation they transcend the śrāvaka and pratyekabuddha levels. Having transcended them, with just that aggregate of morality, up to aggregate of knowledge and seeing of liberation they enter into the secure state of a bodhisattva, and similarly, connect this with each, up to free beings from saṃsāra. Therefore, Subhūti, through the bodhisattva great beings' morality there is serial action, and this action, in its entirety, cannot be apprehended. And why? Because it has no intrinsic nature.
"Furthermore, Subhūti, starting from the first production of the thought, bodhisattva great beings personally practice the perfection of patience, and also establish others in the perfection of patience, and similarly, connect this with each, up to welcoming it. While practicing that perfection of patience they satisfy beings by giving, establish them in morality, establish them in meditative stabilization, up to and establish them in the knowledge and seeing of liberation. With that aggregate of morality, aggregate of meditative stabilization, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and seeing of liberation they transcend the śrāvaka and pratyekabuddha levels. Having transcended the śrāvaka level and pratyekabuddha levels . . . , similarly, connect this with each, up to gain awakening.
"Furthermore, Subhūti, bodhisattva great beings personally persevere at all wholesome dharmas, and also establishes others in perseverance, and similarly, connect this with each, up to welcoming it. Similarly, connect this with each, up to it has no intrinsic nature.
"Furthermore, Subhūti, bodhisattva great beings personally become absorbed in the concentrations, become absorbed in the immeasurables and formless absorptions, and also establish others in . . . , up to the formless absorptions, and similarly, connect this with each, up to speak in praise of the concentrations, immeasurables, and formless absorptions, and speak in praise of those who are becoming absorbed in the concentrations, immeasurables, and formless absorptions as well, welcoming it. Abiding in those concentrations, and in those immeasurables and formless absorptions, they satisfy beings by giving, establish them in morality, establish them in patience, establish them in perseverance, establish them in meditative stabilization, establish them in wisdom, establish them in liberation, and establish them in the knowledge and seeing of liberation. Endowed with that knowledge and seeing of liberation they transcend the śrāvaka and pratyekabuddha levels. Having transcended them, with that knowledge and seeing of liberation they enter into the secure state of a bodhisattva. Similarly, connect this with each, from gain the knowledge of all aspects, up to it has no intrinsic nature.
"Furthermore, Subhūti, starting from the first production of the thought, bodhisattva great beings practicing the perfection of wisdom satisfy beings by giving, establish them in morality, establish them in patience, establish them in perseverance, establish them in meditative stabilization, establish them in wisdom, establish them in liberation, and establish them in the knowledge and seeing of liberation.
"While practicing the perfection of wisdom they personally give gifts, guard morality, make a practice of being patient, make a vigorous effort, become absorbed in meditative stabilization, and cultivate wisdom. They also establish others in giving, establish them in morality, establish them in patience, establish them in perseverance, establish them in meditative stabilization, and establish them in wisdom, connect this with each, up to welcoming it. Endowed with the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, perfection of wisdom, and with skillful means, they transcend the śrāvaka and pratyekabuddha levels, will enter into the secure state of a bodhisattva, and will fully awaken to unsurpassed, perfect, complete awakening. Connect this with each, up to it has no intrinsic nature.
"Therefore, Subhūti, there is the bodhisattva great beings' serial action, and serial training, and serial practice as well.
"Furthermore, Subhūti, bodhisattva great beings training in serial action, serial training, and serial practice, starting from the first production of the thought, with attention connected to the knowledge of all aspects,
believe that all phenomena [T1] are without an intrinsic nature [T2] [U2T]
and cultivate
mindfulness of the BUDDHA,
mindfulness of the DHARMA,
mindfulness of the SAṄGHA,
mindfulness of MORALITY,
mindfulness of GIVING AWAY, and
mindfulness of the GOGS.
"Subhūti, how do bodhisattva great beings cultivate mindfulness of the BUDDHA?
Subhūti, here bodhisattva great beings
do not pay attention to tathāgatas, worthy ones, perfectly complete buddhas as form,
and do not pay attention to them as feeling, perception, volitional factors, or consciousness.
And why?
Because form [T1] has no intrinsic nature [T2] [U2T]
and anything without an intrinsic nature is a non [inherently] existent thing,
and because feeling, perception, volitional factors, and consciousness have no intrinsic nature and anything without an intrinsic nature is a non [inherently] existent thing.
Mindfulness of the Buddha [T1], therefore, is not being mindful and not paying attention [T2] [U2T].
(i.e. Clear realization: "They are not completely 'non-existent' either": All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. They are appearing / conventional / relative, but still empty of inherent existence; they are empty of inherent existence [T2], but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].)
"Furthermore, Subhūti,
you should not pay attention to a tathāgata, worthy one, perfectly complete buddha as the thirty-two major marks of a great person,
you should not pay attention to the body golden in color,
you should not pay attention to the halo extending the length of the outstretched arms,
and you should not pay attention to how it has eighty minor signs.
And why?
Because that body [T1] has no intrinsic nature [T2] [U2T]
and anything without an intrinsic nature is a non [inherently] existent thing.
Mindfulness of the Buddha [T1], therefore, is not being mindful and not paying attention [T2] [U2T].
"Furthermore, Subhūti, you should not pay attention to a tathāgata, worthy one, perfectly complete buddha as the aggregate of morality, you should not pay attention to the aggregate of meditative stabilization, you should not pay attention to aggregate of wisdom, you should not pay attention to the aggregate of liberation, and you should not pay attention to the aggregate of knowledge and seeing of liberation.
And why?
Because they [T1] have no intrinsic nature [T2] [U2T]
and anything without an intrinsic nature is a non [inherently] existent thing.
Mindfulness of the Buddha [T1], therefore, is not being mindful and not paying attention [T2] [U2T].
"Furthermore, Subhūti, you should not pay attention to a tathāgata, worthy one, perfectly complete buddha as the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, great love, great compassion, or eighteen distinct attributes of a buddha.
And why?
Because they [T1] have no intrinsic nature [T2] [U2T]
and anything without an intrinsic nature is a non [inherently] existent thing.
Mindfulness of the Buddha [T1], therefore, is not being mindful and not paying attention [T2] [U2T].
"Furthermore, Subhūti, you should not pay attention to a tathāgata, worthy one, perfectly complete buddha as a dependent origination.
And why?
Because it [T1] has no intrinsic nature [T2] [U2T]
and anything without an intrinsic nature is a non [inherently] existent thing.
Mindfulness of the Buddha [T1], therefore, is not being mindful and not paying attention [T2] [U2T].
(i.e. Clear realization: "They are not completely 'non-existent' either": All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. They are appearing / conventional / relative, but still empty of inherent existence; they are empty of inherent existence [T2], but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].)
"Subhūti, that is how bodhisattva great beings practicing the perfection of wisdom should pay attention to the Buddha.
"Therefore, Subhūti, there is the bodhisattva great beings' serial action, and serial training, and serial practice as well.
When they are training in this serial action, and training in serial training and serial practice,
they complete the four applications of mindfulness;
complete the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path;
complete the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization;
up to and complete the knowledge of all aspects [T1] by way of the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T].
They fully awaken to all phenomena [T1] as just the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T],
but they do not have the perception of intrinsic nature or the perception of non-existence.
(i.e. Clear realization about the true nature & dynamic of all dharmas: All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. They are appearing / conventional / relative, but still empty of inherent existence; they are empty of inherent existence [T2], but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].)
"Subhūti, how do bodhisattva great beings cultivate mindfulness of the DHARMA?
Subhūti, here bodhisattva great beings practicing the perfection of wisdom
should not pay attention to wholesome dharmas,
should not pay attention to unwholesome dharmas, and
should not pay attention to dharmas that are an object of moral inquiry and are not an object of moral inquiry, or are ordinary and extraordinary, noble and not noble, with outflows and without outflows, belonging to the desire realm, belonging to the form realm, or belonging to and not belonging to the formless realm, or to compounded dharmas and uncompounded dharmas.
And why?
Because those dharmas [T1] have no intrinsic nature [T2] [U2T]
and anything without an intrinsic nature is a non [inherently] existent thing.
Mindfulness of the Dharma, therefore, is not being mindful and not paying attention.
When they have trained in this dharma-constituent [T1] 693 by way of the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T], they gain . . . , up to the knowledge of all aspects.
They fully awaken to all dharmas [T1] as the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T].
They do not have the perception of intrinsic nature or the perception of non-existence.
Subhūti, that is how bodhisattva great beings should cultivate a mindfulness of the Dharma.
There is not even an atom of a mindfulness dharma there,
so what further need is there to say that there is no absence of mindfulness?
"Subhūti, how do bodhisattva great beings cultivate mindfulness of the SAṄGHA?
Subhūti, here bodhisattva great beings practicing the perfection of wisdom
should be mindful that the lord's śrāvaka saṅgha [T1] — those four pairs of persons and eight individual persons 694 —
have no intrinsic nature [T2] [U2T].
Connect this with those four pairs of persons and eight individual persons [T1] are categories of the absence of an intrinsic nature [T1] [U2T], of a non [inherently] existent thing.
Having paid attention to this as just a non [inherently] existent thing,
having gained the knowledge of all aspects . . . , up to mindfulness of the Saṅgha
is not being mindful and not paying attention.
Subhūti, bodhisattva great beings should cultivate mindfulness of the Saṅgha like that.
There is not even an atom of a mindfulness dharma there. 695
"Subhūti, how do bodhisattva great beings cultivate mindfulness of MORALITY?
Subhūti, here bodhisattva great beings practicing the perfection of wisdom, starting from the first production of the thought, grounded in an unpunctured, unflagging, unadulterated, untarnished, autonomous, well-completed morality praised by the wise and conducive to meditative stabilization,
pay attention to that morality [T1] as the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T],
paying attention in such a way that there is not even an atom of the action of mindfulness.
Connect this with each, up to they will gain the knowledge of all aspects [T1]
but have no perception of an existing thing or perception of a non-existent thing. [T2] [U2T]
"Subhūti, how should bodhisattva great beings practicing the perfection of wisdom pay attention to being mindful of GIVING AWAY?
Subhūti, here bodhisattva great beings practicing the perfection of wisdom, starting from the first production of the thought,
should be mindful to give away material possessions and to give the doctrine [T1],
by way of the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T],
without producing the thoughts on account of their giving away, that 'I am giving' or 'I am not giving,' or 'I am giving away' or 'I am not giving away.'
They should not produce those thoughts even if giving away a major or minor part of the body.
And why?
Because it [T1] has no intrinsic nature [T2] [U2T].
They practice mindfulness of giving away like that.
Practicing like that they gradually gain . . . up to the knowledge of all aspects.
It is thus, Subhūti, that bodhisattva great beings practicing the perfection of wisdom should pay attention to giving away.
"Subhūti, how should bodhisattva great beings practicing the perfection of wisdom pay attention to mindfulness of THE GODS?
Subhūti, here bodhisattva great beings practicing the perfection of wisdom should pay attention to those stream enterers who have taken birth among the Cāturmahārājika gods, up to those who have taken birth among the Paranirmitavaśavartin gods [T1], by way of the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T].
And why?
Because they [T1] have no intrinsic nature [T2] [U2T]
and anything without an intrinsic nature is a non [inherently] existent thing.
Therefore, they should pay attention to those gods [T1]
by way of the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T].
There is not even an atom of the action of mindfulness there.
Paying attention like that they gradually pay attention . . . ,
up to the knowledge of all aspects and gain . . . ,
up to the knowledge of all aspects.
"Furthermore, Subhūti, they should pay attention to those non-returners living in the form realm and living in the formless realm [T1] by way of the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T].
And why?
Because they [T1] have no intrinsic nature [T2] [U2T]
and anything without an intrinsic nature is a non [inherently] existent thing.
Therefore, they should pay attention to those gods [T1]
by way of the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T].
Similarly, connect this with each, up to they will gain the knowledge of all aspects.
"Subhūti, bodhisattva great beings should pay attention to all those six mindfulnesses like that.
"Therefore, Subhūti,
bodhisattva great beings paying attention to all those six mindfulnesses have serial action, and have serial training, and serial practice.
"Furthermore, Subhūti, bodhisattva great beings who want to complete the serial action, serial training, and serial practice
should train in inner emptiness, up to should train in the emptiness of its own mark;
should train in the four applications of mindfulness;
and similarly, connect this with each, up to should train in great compassion [T1],
by way of the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T].
When they train in the awakening path like that,
they fully awaken to all phenomena [T1] that are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T].
There is not even an atom of the action of mindfulness there,
so what further need is there to say that there is no form, up to however could there be the knowledge of a knower of all aspects?
It is impossible.
"Therefore, Subhūti, there is serial action of bodhisattva great beings practicing the perfection of wisdom,
there is serial training and serial practice,
but thought activity action, thought activity training, and the path of thought activity [T1]
do not [inherently] exist there [T2] [U2T]."
The Lord having said that, venerable Subhūti said to him,
"Lord, if all phenomena [T1] are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T],
well then,
there is no [inherently existing] form, [just conventional / relative / intersubjective / merely labeled ones]
up to there is no [inherently existing] consciousness; [just conventional / relative / intersubjective / merely labeled ones]
there are no [inherently existing] aggregates, [just conventional / relative / intersubjective / merely labeled ones]
there are no [inherently existing] constituents, and [just conventional / relative / intersubjective / merely labeled ones]
there are no [inherently existing] sense fields; [just conventional / relative / intersubjective / merely labeled ones]
there are no [inherently existing] applications of mindfulness, [just conventional / relative / intersubjective / merely labeled ones]
and similarly, up to there is no [inherently existing] knowledge of all aspects; [just conventional / relative / intersubjective / merely labeled ones]
there is no [inherently existing] Buddha, [just conventional / relative / intersubjective / merely labeled one]
there is no [inherently existing] Dharma, and [just conventional / relative / intersubjective / merely labeled one]
there is no [inherently existing] Saṅgha; [just conventional / relative / intersubjective / merely labeled one]
there is no [inherently existing] path, [just conventional / relative / intersubjective / merely labeled ones]
there is no [inherently existing] result, [just conventional / relative / intersubjective / merely labeled ones]
there is no [inherently existing] defilement, [just conventional / relative / intersubjective / merely labeled ones]
there is no [inherently existing] purification, [just conventional / relative / intersubjective / merely labeled ones]
there is no [inherently existing] attainment, and [just conventional / relative / intersubjective / merely labeled ones]
there is no [inherently existing] clear realization; [just conventional / relative / intersubjective / merely labeled ones]
and similarly, up to there are no [inherently existing] phenomena, any of them."[just conventional / relative / intersubjective / merely labeled ones]
Venerable Subhūti having said that, the Lord asked him,
"Subhūti, do you think you can apprehend a 'there-is' or a 'there-is-not'
in all phenomena [T1] that are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T]?"
(i.e. Clear realization: "They are not completely 'non-existent' either": All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. They are appearing / conventional / relative, but still empty of inherent existence; they are empty of inherent existence [T2], but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].)
"No, Lord," he replied.
"You cannot apprehend a 'there-is' or a 'there-is-not'
in any phenomena [T1] that are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T]."
"Subhūti," he asked further,
"if all phenomena [T1] are the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T],
how, on that account, could there be no form,
up to how could there be no consciousness,
and similarly, connect this with each,
up to how could there be no attainment,
and how could there be no clear realization?
How could that be?"
(i.e. The true nature of Reality as it is here & now is not non-existence / mere-emptiness / nothingness / nihilism; it is the Union of the Two Truths, the Union of existence & non-existence.)
(i.e. Clear realization: "They are not completely 'non-existent' either": All dharmas are not really existent / caused / functional, not completely non-existent / non-caused / non-functional, 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, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. They are appearing / conventional / relative, but still empty of inherent existence; they are empty of inherent existence [T2], but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].)
The Lord having asked that, venerable Subhūti answered him,
"Lord, even though I am not of two minds and do not entertain any doubt about these dharmas, still, at a time yet to come, householder beings, those who have gone forth to homelessness, are in the Śrāvaka Vehicle, are in the Pratyekabuddha Vehicle, and are in the Bodhisattva Vehicle, will say,
'Were all phenomena [T1] to be the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T],
then, since all phenomena [T1] would be the non-existence of an intrinsic nature (i.e. emptiness of inherent existence) [T2] [U2T], who would become defiled or purified?' (i.e. flirting with nihilism)
Without an understanding of defilement and purification they will ruin morality, ruin view, and ruin conduct.
Those whose morality has been ruined, view has been ruined, and conduct has been ruined can expect to die in one or other of the three terrible forms of life — life in the hells, or life in the animal world, or life in the world of Yama.
Lord, seeing the danger of this happening in the future I have questioned the tathāgata, worthy one, perfectly complete Buddha on just this matter.
Lord, I am not of two minds about these dharmas and do not entertain any doubt about them."
"Exactly so, Subhūti, exactly so!" said the Lord. "It is exactly as you say!"
This was the seventieth chapter, "An Explanation of Serial Action, Training, and Practice," of "The Perfection of Wisdom in Eighteen Thousand Lines."
Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)
Chapter 0 – Introduction to the Sutra
Chapter 1 – Introduction / the Assembly
Chapter 2 – Production of the Thought
Chapter 3 – designation [U2T]
Chapter 4 – Equal to the Unequal
Chapter 5 – Tongue
Chapter 6 – Subhūti
Chapter 7 – Entry into flawlessness
Chapter 8 – The Religious Mendicant Śreṇika
Chapter 9 – Causal Signs
Chapter 10 – Illusion-like
Chapter 11 – Embarrassment
Chapter 12 – Elimination of Views
Chapter 13 – The Six Perfections
Chapter 14 – Neither Bound nor Freed
Chapter 15 – Meditative Stabilization
Chapter 16 – Dhāraṇī Gateway
Chapter 17 – Level Purification
Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]
Chapter 19 – Surpassing
Chapter 20 – Not Two
Chapter 21 – Subhūti
Chapter 22 – Śatakratu
Chapter 23 – Hard to Understand
Chapter 24 – Unlimited
Chapter 25 – Second Śatakratu
Chapter 26 – Getting Old
Chapter 27 – Reliquary
Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening
Chapter 29 – Different Tīrthika Religious Mendicants
Chapter 30 – The Benefits of Taking Up and Adoration
Chapter 31 – Physical Remains
Chapter 32 – The Superiority of Merit
Chapter 33 – Dedication
Chapter 34 – Perfect Praise of the Quality of Accomplishment
Chapter 35 – Hells
Chapter 36 – Teaching The Purity of all Dharmas
Chapter 37 – Nobody
Chapter 38 – Cannot Be Apprehended
Chapter 39 – The Northern Region
Chapter 40 – The Work of Māra
Chapter 41 – Not Complete Because of Māra
Chapter 42 – Revealing the World
Chapter 43 – Inconceivable
Chapter 44 – Made Up
Chapter 45 – A Boat
Chapter 46 – Teaching the Intrinsic Nature of All Dharmas
Chapter 47 – Taming Greed
Chapter 48 – A Presentation of the Bodhisattvas' Training
Chapter 49 – Irreversibility
Chapter 50 – Teaching the Signs of Irreversibility
Chapter 51 – Skillful means
Chapter 52 – Completion of the Means
Chapter 53 – The Prophecy about Gaṅgadevī
Chapter 54 – Teaching the Cultivation of Skillful Means
Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]
Chapter 56 – Equal Training
Chapter 57 – Practice
Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]
Chapter 59 – non-attachment
Chapter 60 – Entrusting
Chapter 61 – Inexhaustible
Chapter 62 – Leaping Above Absorption
Chapter 63 – Many Inquiries about the Two Dharmas
Chapter 64 – Perfectly Displayed
Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
Chapter 66 – A Demonstration of Skillful Means
Chapter 67 – Morality
Chapter 68 – Growing and Flourishing
Chapter 69 – An Explanation of Meditation on The Path
Chapter 70 – An Explanation of Serial Action, Training, and Practice
Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended
Chapter 72 – Teaching the Absence of Marks
Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters
Chapter 74 – Exposition of the Sameness of Dharmas
Chapter 75 – Exposition of non-complication –
Chapter 76 – The Armor for Bringing Beings to Maturity
Chapter 77 – Teaching the Purification of a Buddhafield
Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield
Chapter 79 – Teaching the non- Existence of an Intrinsic Nature
Chapter 80 – Teaching that there is No Defilement or Purification
Chapter 81 – Yogic Practice of the Ultimate
Chapter 82 – The Unchanging True Nature of Dharmas
Chapter 83 – Categorization of a Bodhisattva's Training
Chapter 84 – Collection
Chapter 85 – Sadāprarudita
Chapter 86 – Dharmodgata
Chapter 87 – Entrusting
.
