Tuesday, June 21, 2022

Prajnaparamita-18K - Chapter 78 - Awakening is the completion / purification / perfection of all wholesome dharmas with wisdom & skillful means - 378

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 378
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 78 - Awakening is the completion / purification / perfection of all wholesome dharmas with wisdom & 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.
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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]

78. TEACHING THE SKILLFUL MEANS FOR THE PURIFICATION OF A BUDDHAFIELD – Awakening is the completion / purification / perfection of all dharmas with wisdom & skillful means.

(i.e. Résumé: The completion of all wholesome dharmas is unsurpassed, perfect, complete awakening. Meaning, even if all empty of inherent existence, wholesome dharmas / tools / practices / adapted skillful means are still useful. Ex. clairvoyance.
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View: All dharmas [T1] are empty of all dharmas [T2] [U2T].
Action: Bodhisattvas can use any of those dharmas but without apprehending anything, without settling down on anything, without any attachment / fixation / absolutes, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms.
Result: The completion / purification / perfection of all dharmas with wisdom & skillful means is unsurpassed, perfect, complete awakening,
so there is no wholesome dharma at all that bodhisattva great beings do not have to complete / purify / perfect.
Therefore, bodhisattva great beings should train in the completion / purification / perfection of all wholesome dharmas.
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All dharmas are completed / purified / perfected simply by understanding and then spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing their inconceivable unique timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is here & now: the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] — the Ground / Basis / Source / Buddha-nature / Genuine-emptiness free from all extremes & middle.
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So the path and the result / enlightenment / awakening is not about accepting this while rejecting that as if things (physical, conceptual, mental) were inherently existing with inherently existing properties / characteristics / qualities / relations / actions – positive, negative or neutral –.
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The path consists of using more and more subtle virtuous adapted skillful means combined with more and more wisdom / emptiness; one supporting the other; thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now: the inconceivable Union of the Two Truths [U2T].
Ex. Perfecting / practicing without practicing generosity while being more and more aware of the true nature & dynamic of the three spheres of giving – subject / giver, relation / action / giving, objects / gift / recipient –. Aware that those three spheres are empty of inherent existence <==> because inseparable, co-defined, co-relative, interdependent, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, non-dual, merely labeled / imputed by the mind. And vice versa.
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A bodhisattva does not reject samsara / appearances / thoughts / concepts / movement for nirvana / non-perception / non-thought / non-conceptualisation / stillness. He still chose to be reborn in the six realms of samsara, but he is not affected by the illusory conditioned appearances / actions; he is not suffering because of uncontrolled production of conditioning / karma. From him it is nirvana here & now because he is fully aware of the inconceivable true nature & dynamic of the karmic cycle: Union of the Two Truths: Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind <==> thus empty of inherent existence [T2]. And vice versa: one truth implies / proves / enables the other (<==>) [U2T].)

Then venerable Subhūti asked the Lord,
"Lord, are bodhisattva great beings 'destined' or rather 'not necessarily destined'?"

"Subhūti," replied the Lord,

  • "bodhisattva great beings are destined, not not necessarily destined."

"Lord, which group, the śrāvaka group or the pratyekabuddha group, are they destined to be in?"

"Subhūti,

  • bodhisattva great beings are not necessarily destined to be in the śrāvaka group
    or in the pratyekabuddha group;
    they are destined to be in the buddha group."

"Lord, are bodhisattva great beings who have produced the first thought destined [to be in the buddha group],
or are those who are irreversible from awakening destined,
or are those who are in a last existence destined?"

"Subhūti,

  • bodhisattva great beings who have produced the first thought are destined;
    those who are irreversible are also destined; and
    those who are in a last existence are destined as well."

"Lord, do bodhisattva great beings who have become destined take birth in terrible forms of life?"

"No, Subhūti. Subhūti,

  • bodhisattva great beings who have become destined do not take birth in terrible forms of life.
    What do you think, Subhūti, does the Aṣṭamaka, or stream enterer, or once-returner, or non-returner, or worthy one, or pratyekabuddha take birth in terrible forms of life?"

"No, Lord."

  • "Similarly, Subhūti, bodhisattva great beings who have become destined also do not take birth in terrible forms of life.
    Subhūti, it is impossible that bodhisattva great beings who, starting from the first production of the thought, give gifts, guard morality, make a practice of being patient, make a vigorous effort, become absorbed in meditative stabilization, cultivate wisdom, cultivate love, compassion, joy, and equanimity toward all beings, and remain in order to eliminate all unwholesome dharmas would take birth in terrible forms of life.
    It is impossible that they would take birth among the long-lived gods.
    It is impossible that they would take birth in areas where the wholesome dharmas are practiced incorrectly or with a sheep-like obtuseness.
    It is impossible that they would take birth in areas where there are robbers and barbarians, at the outer limits of society.
    It is impossible that they would take birth in families with wrong views.
    It is impossible that they would take birth where there is no word Buddha, no word Dharma, and no word Saṅgha.
    It is impossible that they would take birth where they follow the view that action has no consequences.
    It is also impossible, Subhūti, that bodhisattva great beings, having set out from the first production of the thought for unsurpassed, perfect, complete awakening with a surpassing aspiration, would ply the ten unwholesome actions."

The Lord having said that, venerable Subhūti asked him,
"Lord, if bodhisattva great beings with such wholesome roots do not take birth in those places‍ — namely, the negative ones‍ — then where were those wholesome roots when the Tathāgata took birth in the animal world, as you personally have taught in your birth stories?"

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

  • "Subhūti, the Bodhisattva Great Being did not take birth as an animal because of unwholesome karma,
    rather He intentionally, with skillful means, appropriated whatever sort of body would be of benefit to beings for the sake of beings.

  • "Subhūti, do worthy ones and pratyekabuddhas have the skillful means of the bodhisattva great beings who are endowed with such skillful means that, when they have taken birth in the animal world, they inspire those very beings who are leading them to slaughter to take up great patience, calming them and establishing them in it, giving up their body for the sake of those beings and not hurting those beings?

  • "Subhūti, also because of this one of many explanations you should know that
    bodhisattva great beings thus complete great compassion for the welfare of beings and for unsurpassed, perfect, complete awakening, and take birth in the animal world, but still are not sullied by the defects of the forms of life in the animal world."

The Lord having said that, venerable Subhūti asked him,
"Lord, in which wholesome dharmas do bodhisattva great beings stand when they appropriate such a body?"

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

  • "Subhūti, is there some sort of wholesome dharma that bodhisattva great beings do not have to complete?

  • The completion of all wholesome dharmas is unsurpassed, perfect, complete awakening,
    so starting from the first production of the thought up until seated at the site of awakening,
    there is no wholesome dharma at all that bodhisattva great beings do not have to complete.
    They will not fully awaken to unsurpassed, perfect, complete awakening
    unless they complete all those wholesome dharmas. It is impossible.
    Therefore, Subhūti,
    bodhisattva great beings should train in the completion of all wholesome dharmas
    from the first production of the thought onward.
    When they have trained in them, they reach the knowledge of all aspects, and all connections with residual impressions are eliminated."

The Lord having said that, venerable Subhūti asked him,
"Lord, how, through a noble action without outflows,
do bodhisattva great beings endowed with bright dharmas
take birth in terrible forms of life or in the animal world?"

"Subhūti,

  • are tathāgatas noble beings without outflows?"

"So they are, Lord. So they are, Sugata. Tathāgatas are noble beings without outflows."

  • "Subhūti, tathāgatas magically produce a living being included in the animal world, and having magically produced it there they have it do the work of a buddha, do they not?"

"Yes they do, Lord."

  • "Subhūti, does the Tathāgata turn into an animal?"

"No, Lord."

  • "Subhūti, does the Tathāgata experience the sufferings of the animal world?"

"No, Lord."

  • "Similarly, Subhūti, bodhisattva great beings are endowed with noble bright dharmas without outflows
    but still appropriate such a body at will, as appropriate and according to circumstances,
    and with that body brings beings to maturity.

  • "What do you think, Subhūti, when a worthy one has magically created a magical creation, does that magical creation do the work of the worthy one and on account of that work produce joy in others?"

"It is so, Lord."

  • "Similarly, Subhūti, bodhisattva great beings are endowed with the noble bright dharmas without outflows
    but still appropriate such a body and work for the welfare of beings.
    They do not, however, suffer on account of such a body and do not experience feelings of suffering.

  • "What do you think, Subhūti, when a magician makes an elephant's body, or a horse's body, or a bull's body, conjured up by magic, appear, or when they make the bodies of various other types of living beings appear, do those turn into an elephant, or turn into a horse, or turn into a bull, or turn into those bodies of various other types of living beings?"

"No, Lord."

  • "Similarly, Subhūti, bodhisattva great beings endowed with the noble bright dharmas without outflows
    make such bodies appear at will.
    But even though they work for the welfare of beings,
    they still do not suffer on account of such a body and do not experience such types of feelings of suffering."

Then venerable Subhūti said to the Lord,
"Lord, bodhisattva great beings endowed with such noble knowledge without outflows,
who appropriate whatever sort of a body is capable of working for the welfare of beings,
are those with great skill in means.
Lord, standing in those bright dharmas,
do bodhisattva great beings utilize such skillful means but still are not affected by those actions?"

"Subhūti,

  • bodhisattva great beings standing in the perfection of wisdom are endowed with such skillful means as those.
    Endowed with those skillful means [T1], they work for the welfare of beings in world systems as many as there are sand particles in the Gaṅgā River in the east, south, west, north, and the intermediate directions, but they have no contact with them at all [T2] [U2T ].
    And why?
    Because those bodhisattva great beings do not apprehend [T2] any dharma [T1] [U2T]
    at all that could be contacted, that makes contact, or where contact could be made.
    And why?
    Because all three of those dharmas [T1] are empty of an intrinsic nature [T2] [U2T].
    Hence emptiness does not contact emptiness and emptiness does not contact any dharma at all, and emptiness is also not something that can be contacted.
    That, Subhūti, is the emptiness of not apprehending.
    Standing there, the bodhisattva great beings fully awaken to unsurpassed, perfect, complete awakening."

"Lord, do bodhisattva great beings stand only in the perfection of wisdom but not in other dharmas?"

"Subhūti,

  • is there any dharma not included in the perfection of wisdom?"

"Lord, if the perfection of wisdom is empty of an intrinsic nature,
how could all dharmas be included in the perfection of wisdom?
Lord, there is no dharma at all that is included and that is not included in emptiness."

  • "Subhūti, all dharmas are empty of all dharmas,
    so all dharmas are not not included in emptiness." 828

"Lord, all dharmas are empty of all dharmas."

  • "Subhūti, if all dharmas are empty of all dharmas,
    all dharmas are included in emptiness, are they not?"

"So it is, Lord."

  • "Subhūti, you should understand from this one of many explanations that
    bodhisattva great beings standing in the perfection of wisdom like that utilize such skillful means as those."

Then venerable Subhūti asked the Lord,
"Lord, how do bodhisattva great beings practicing the perfection of wisdom,
standing in the emptiness of all dharmas,
find and produce within themselves the perfection of clairvoyance that grows from wholesome roots planted in relation to those lord buddhas, a clairvoyance that they stand in when they travel to world systems as many as there are sand particles in the Gaṅgā River in the eastern direction, attend on the lord buddhas dwelling and maintaining themselves in those world systems, and listen to them teaching the doctrine?"

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

  • "Subhūti, here bodhisattva great beings practicing the perfection of wisdom
    see all those world systems [T1], as many as there are sand particles in the Gaṅgā River in the eastern direction, as empty of an intrinsic nature [T2] [U2T],
    and those lord buddhas who are standing there [T1] as empty of an intrinsic nature too [T2] [U2T],
    as nothing but descriptions based on name and conventional term designations [U3S],
    and see all those designations [T1] as empty of an intrinsic nature as well [T2] [U2T].
    -
    If those world systems were not empty of an intrinsic nature,
    and those lord buddhas were not empty of an intrinsic nature,
    and those practices that are designations were also not empty of an intrinsic nature,
    there would then just be a partial emptiness.
    -
    But such a partial emptiness is not apprehended,
    so all dharmas [T1] are empty of all dharmas [T2] [U2T],
    and therefore bodhisattva great beings practicing the perfection of wisdom with skillful means
    find and produce within themselves the perfection of clairvoyance,
    and standing in that clairvoyance find and produce within themselves the divine eye, divine hearing, performance of miraculous power, knowledge of others' thoughts, recollection of past lives, and knowledge of deaths and births.

  • "Without the clairvoyances bodhisattva great beings cannot fully awaken to unsurpassed, perfect, complete awakening;
    therefore, the bodhisattva great beings'] awakening is included within this perfection of clairvoyance,
    and awakening has to be pursued through these clairvoyances.
    While in pursuit they see all wholesome dharmas with their divine eye [T1],
    connect others to all wholesome dharmas, but do not settle down on those wholesome dharmas [T2] [U2T].

  • And why?
    Because all those wholesome dharmas [T1] are empty of an intrinsic nature [T2] [U2T],
    and emptiness does not settle down on anything.
    In emptiness there is no experience to be relished,
    so there is nothing to be settled down on and nothing to be experienced.
    Therefore bodhisattva great beings practicing the perfection of wisdom find and produce the divine eye within themselves, and with the divine eye those bodhisattva great beings standing in the true nature of dharmas produce bodies of the kind that teach the doctrine to beings [T1],
    but still do not apprehend beings or the designation of beings [T2] [U2T].

  • "It is thus, by way of not apprehending anything [T2],
    that bodhisattva great beings find and produce within themselves the perfection of clairvoyance [T1] [U2T].
    With those clairvoyances they make the dharmas that need to be made with clairvoyance.
    With the purified divine eye that transcends the human, those bodhisattva great beings see world systems in the east, south, west, and north, in the intermediate directions, and below and above.
    With the performance of miraculous power they go there, and by giving, or being moral, or being patient, or persevering, or concentration, or wisdom, or by the thirty-seven dharmas on the side of awakening, or the concentrations, or deliverances, or meditative stabilizations, or absorptions, or śrāvaka dharmas, or pratyekabuddha dharmas, or bodhisattva dharmas, or buddha dharmas, work for the welfare of beings doing what needs to be done for those beings.

  • "There they give a Dharma discourse to beings who are stingy, teaching the Dharma like this: 'Give gifts. Poverty is suffering. If, because of poverty, you cannot work for your own welfare, what need is there to say more about the welfare of another? So, you should give gifts, be happy yourself, and make others happy too. Do not feed on each other's flesh or else you will not find freedom from the three terrible forms of life.'

  • "They give a Dharma discourse on morality to beings who are immoral, teaching the Dharma like this: 'Hey, all of you! Immorality is suffering. If, because of immorality, you cannot work for your own welfare, what need is there to say more about the welfare of another?

  • The maturation of immorality is in hell, the animal world, and the world of Yāma; if you fall into the three terrible forms of life you cannot even extricate yourself, never mind others. So do not provide any opportunity at all for even a single immoral thought or else later on you will come to regret it.'

  • "They give a Dharma discourse on patience to beings who are upsetting each other and thinking malicious thoughts, teaching the Dharma like this: 'Hey, all of you! Do not upset one another. You do not get any wholesome dharma at all from upsetting someone. So, when you upset and bear malice toward each other, it is grounds for falling into hell, the animal world, and the world of Yāma. Therefore, if you should not entertain any angry and disturbing thought or malicious thought at all, what need is there to say more about providing an opportunity for any other unwholesome thought?'

  • Similarly, connect this with they connect beings who are lazy to perseverance; connect beings who are distracted to meditative stabilization; connect beings with intellectual confusion to wisdom;
    connect beings with a strong libido to meditation on the disagreeable;
    and cause those who have set out on a wrong path to enter the path, connecting them with the śrāvaka path, or the pratyekabuddha path, or the buddha path, teaching the Dharma like this: 'All those dharmas you settle down on are empty of an intrinsic nature. You cannot settle down on dharmas that are empty of an intrinsic nature; emptiness does not settle down.'

  • "Subhūti, bodhisattva great beings practicing the perfection of wisdom thus stand in the clairvoyances and work for the welfare of beings.
    Subhūti, without standing in the clairvoyances, bodhisattva great beings cannot teach the doctrine to beings or cause those who have set out on a wrong path to enter the path‍ — it is impossible.

  • "To illustrate, Subhūti, a bird without wings cannot fly in the sky. Similarly, Subhūti, bodhisattva great beings cannot teach the doctrine to beings without resorting to the clairvoyances, so bodhisattva great beings practicing the perfection of wisdom should therefore find and produce within themself the clairvoyances. With those clairvoyances that they have found and produced within themselves, they easily do what they want to do for the welfare of beings.

  • "With their divine eye they see those world systems, as many as there are sand particles in the Gaṅgā River. They see those living beings who have taken birth there, and having seen them, having gone there with magical powers, they know just by turning their minds to it the thoughts of other beings. Having come to know them, they again teach the doctrine with a discourse on giving, or with a discourse on morality, or with a discourse on the noble truths, up to or with a discourse on complete nirvāṇa.

  • "With their divine ear they hear human and non-human sounds. They hear all those lord buddhas giving Dharma discourses in world systems as many as there are sand particles in the Gaṅgā River in the eastern direction, and having heard them they take those up for suchness. Having taken them up for suchness, they again teach the doctrine to beings with a discourse on giving, up to or with a discourse on complete nirvāṇa.

  • "They are endowed with an extremely pure knowledge of the ways of thinking. With that knowledge of the ways of thinking they come to know the thoughts of beings, again teaching them the doctrine like that with a discourse on giving, or with those discourses . . . , up to on complete nirvāṇa.

  • "They recollect their own and others' various previous states of existence. With that knowledge recollecting previous states of existence they are thus aware, 'This is the name of the previous tathāgata, worthy one, perfectly complete buddha,' and, 'There were this many in his retinue of śrāvakas.' They again teach the doctrine to those beings who admire their recollection of previous states of existence with a discourse on giving, up to or with a discourse on complete nirvāṇa.

  • "With their magical powers they go to many world systems, attend on the lord buddhas, and plant wholesome roots in relation to those lord buddhas. Having planted those wholesome roots, they again return from those same world systems. Endowed with an extremely pure knowledge of the extinction of outflows, they teach the doctrine to those beings with a discourse on giving, up to or with a discourse on complete nirvāṇa.

  • "In that way, Subhūti, bodhisattva great beings practicing the perfection of wisdom should find and produce within themselves the clairvoyances. With those clairvoyances completely mastered they will appropriate whatever body they want to appropriate, but still they will not get happiness or suffering, or mental happiness or mental anguish; they will not have attachment or rage.

  • "To illustrate, Subhūti, a man magically created by a tathāgata does all the work that has to be done but still is not affected by happiness or suffering. Similarly, Subhūti, bodhisattva great beings standing in the perfection of wisdom, sporting in the clairvoyances in world systems as many as there are sand particles in the Gaṅgā River, give Dharma discourses exactly according to beliefs but still are not affected by happiness or suffering.

  • "Subhūti, bodhisattva great beings practicing the perfection of wisdom should sport in and meditate on the clairvoyances in such a way that while sporting in the clairvoyances it will purify a buddhafield and bring beings to maturity. Subhūti, bodhisattva great beings cannot fully awaken to unsurpassed, perfect, complete awakening unless they have purified a buddhafield and brought beings to maturity.

  • And why?
    Subhūti, it is because unless the branches of the bodhisattva great beings' awakening have been completed, there is no unsurpassed, perfect, complete awakening."

The Lord having said this, venerable Subhūti asked him,
"Lord, what are the branches of the bodhisattva great beings' awakening, having completed which the bodhisattva great beings will fully awaken to unsurpassed, perfect, complete awakening?"

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

  • "Subhūti, all wholesome dharmas are the branches of the bodhisattva great beings' awakening."

"Lord," he asked,
"what are those wholesome dharmas by means of which the bodhisattva great beings will full awaken to unsurpassed, perfect, complete awakening?"

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

  • "Subhūti, starting from the first production of the thought,
    that non-conceptualization even when practicing the perfection of giving is a wholesome dharma.
    -
    And how, when giving, is there non-conceptualization?
    Based on the emptiness of an intrinsic nature,
    there is no conceptualization of giving as 'this is giving';
    there is no conceptualization of 'it has to be given to that one,'
    or 'I have to give'‍ —
    none of those three. (i.e. emptiness of the three spheres of spheres of giving: subject / giver, relation / action / giving, objects / gift / recipient)
    With that perfection of giving they free themselves from saṃsāra and free others as well.
    -
    Subhūti, those wholesome dharmas are the bodhisattva great beings' path to unsurpassed, perfect, complete awakening. Subhūti, past, future, and present bodhisattva great beings have gone beyond, will go beyond, and are going beyond on that path.

  • "Similarly, bodhisattva great beings have to complete the perfections of morality, patience, perseverance, concentration, and wisdom; the four concentrations, four immeasurables, and four formless absorptions; the 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 three gateways to liberation, fourteen emptinesses, eight deliverances, nine serial absorptions, dhāraṇī gateways, and meditative stabilization gateways;
    and the detailed and thorough knowledges, up to eighteen distinct attributes of a buddha‍ — as many wholesome dharmas as there are‍ — the entire bodhisattva's path.
    Having completed those wholesome dharmas, bodhisattva great beings will reach the knowledge of all aspects, and having reached that, will turn the wheel of the Dharma."

This was the seventy-eighth chapter, "Teaching the Skillful Means for the Purification of a Buddhafield," 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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