The Teaching on the Indivisible Nature of the Realm of Phenomena [Ground] - 221

(i.e. The meaning of non-duality / sameness / indivisibility / oneness / Union:
‘Reality as it is’ is not many / dual / divisible, not one / non-dual / indivisible, not both together, not neither.
Meaning indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).
-
Extreme purity:
Because of the Union of the Two Truths about all dharmas – including all apparent opposites,
three spheres, two truths themselves, and the Ground and its manifestations –
then all dharmas are not really existent, not completely non-existent, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not equal / pure / perfect, not unequal / impure / imperfect, not both together, not neither;
not dependently co-arisen / interdependent, not independently arisen / non-arisen, not both together, not neither;
not changing / functional, not non-changing / non-functional, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently co-arisen & relatively functional [T1-only], not empty [T2-only], not both truths together [2T], not neither [1T];
not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is;
– not in absolute terms, just conventionally / relatively / inter-subjectively –.
-
This is freedom from all extremes & middle:
Gate Gate Paragate Parasamgate Bodhi Soha!
-
So there is no independent / universal BASIS to judge / accept / reject / change anything in absolute terms.

Source: https://read.84000.co/translation/toh52.html

More Analysis of Sutras : https://www.gilehtblog.com/2022/07/toc-400.html

(i.e. It is about the apparent ‘sameness / oneness’ of all dharmas,
and the non-duality / Union of the two truths, apparent opposites, three spheres, GM.

A teaching about the Non-duality / Union of apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp]
– including the Inseparability / Interdependence / Non-duality / Harmony / Union of the Two Truths [U2T / U2T-2T],
the Inseparability / Interdependence / Non-duality / Union of the three spheres [U3S / U2T-3S],
the Inseparability / Interdependence / Non-duality / Union of the Ground and its manifestations [UGM / U2T-GM] –.

“A non-duality / sameness / Union that is beyond being the same,
----or being not the same, or both together, or neither.”

The Ground / Realm of phenomena / ‘Reality as it is’ free from all extremes & middle is
(i) not ‘many / divisible / differentiable / describable / conceivable in absolute terms’ (dualism / pluralism),
(ii) not ‘one / indivisible / indifferentiable / indescribable / inconceivable in absolute terms’ (monism / oneness),
(iii) not both together in absolute terms,
(iv) not neither in absolute terms;
– i.e. ‘not in absolute terms / independently / inherently' [T2 - empty / not really existent],
'just conventionally / relatively / inter-subjectively' [T1 - not completely non-existent / non-functional] [U2T].
.
Meaning the true nature of all dharmas is like an inconceivable
Union of being empty of inherent existence, not really existent / dependently-co-arisen / changing / increasing / decreasing / functional / ceasing / defiled / purified / liberated [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma [U3S], not completely non-existent / non-dependently-co-arisen / non-increasing / non-decreasing / non-functional / non-ceasing / not-defiled / not-purified / not-liberated.
And vice versa: one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
Dharmas are appearing but empty, empty but still dependently co-appearing and relatively functional.
They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
Even the two truths [2T] – the relative [T1] & absolute [T2] – are also like that:
empty of inherent existence [T2-2T] <==> because of being interdependent / relative [T1-2T] [U2T-2T],
merely labeled / imputed / imagined / created by the mind [U3S-2T],
like space, illusions … [U2T-2T].
.
.
The Ground / Realm of phenomena / 'Reality as it is' free from all extremes & middle is
(i) not ‘merely emptiness’ [T2-only / the absolute-only] (nihilism / idealism),
(ii) not ‘merely interdependence / causality’ [T1-only / the relative only] (naïve realism / objectivism / karma-ism),
(iii) not both truths together as if they were different / separate and in opposition [T2] (dualism),
(iv) not neither of the two truths as if they were the same / one [1T] (monism / oneness).
.
(i) So we should not grasp at ‘the absolute / emptiness / sameness / oneness’ as the ultimate reality,
(ii) not at ‘the relative / interdependence / causality / functionality / karma / manyness’ as the ultimate reality,
(iii) not at both truths together as the ultimate reality,
(iv) not at neither, or at any inconceivable cosmic oneness, as the ultimate reality.
.
So there is no independent / universal / absolute BASIS to perceive / know / judge / accept / affirm / seek / do,
reject / negate / abandon / eliminate / stop / not-do, change / improve / purity anything in absolute terms;
– i.e. not in absolute terms / independently / inherently' [T2 - not really existent],
'just conventionally / relatively / inter-subjectively' [T1- not completely non-existent / non-functional] [U2T] –;
and even ‘that’ should be understood ‘not in absolute terms / independently / inherently' [T2],
but 'just conventionally / relatively / inter-subjectively' [T1],
as simple imperfect tools / adapted skillful means / antidote / counterpoints [U2T-2T].
.
Note: If you think you understand the Ground / ‘Reality as it is’,
and have attained something, then you are missing the point.
The Buddha never taught any absolute anything [T2],
just conventional / relative / inter-subjective temporary imperfect tools /
adapted skillful means / antidotes / counterpoints for our habits / karma [T1] [U2T].
If you think it is about completely dropping all thoughts, conceptualisation, differentiation,
views, practices, paths, then you are missing the point even more;
you have fallen into nihilism by grasping at emptiness.

Quotes:

“This sūtra critique the principle of [difference / separation / opposition / duality] relative vs. ultimate truth [2T].”
”This paradox is also discernible in the sūtra’s title: in declaring that its objective is to show
the indivisible nature [Union] of reality [Ground] and ordinary experience [manifestations] [UGM].”
“... its radically non-dual approach [Uopp / Uopp-2T / Uopp-3S / Uopp-GM]”
(i.e. Everything is not different / separate / many / dual, not the same / united / one / non-dual, not both together, not neither.)
“All phenomena (pure, impure, and neutral manifestations) are the nature of the realm of phenomena [Ground] [UGM].
But within the [indivisible / non-dual] nature of the realm of phenomena
there is no affliction, nor is there purification.” (i.e. In Reality as it is there are no real opposites / dualities.) [Uopp]
.
“Affliction [impure manifestation] is [also] the very nature of the realm of phenomena [Ground] [UGM].”
Hence, to [directly] “know” that affliction [that all manifestations / appearances – pure, impure, neutral –]
is indeed [also] the very nature of the realm of phenomena [Ground / Reality as it is / U2T] [UGM]
is what we call purification.
Ultimately there is no [duality like:] affliction or purification [Uopp]
and nothing is afflicted or purified [U3S].”
.
“It is only in [conventional / inter-subjective /] relative terms that a mind is said to be liberated [T1].
Ultimately there is no [duality like being] bound or liberated mind to be observed [in absolute terms] [T2] [U2T].”
.
“Within the [indivisible / non-dual] nature of the realm of phenomena [Ground / Reality as it is / U2T]
neither the relative nor the ultimate [no dualities like the two truths] can be observed [U2T-2T].
Nobody ever attains anything; (i.e. no dualities like subject vs. object; goer vs. going vs. destination; cause vs. effect.)
there is no realization and no liberation.” (i.e. no real stages or ultimate result / effect in absolute terms.)
.
“He truly observes that while all phenomena [manifestations] are the same as the limit of reality [Ground],
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they are the same through a sameness that is
beyond being the same or being not the same (, or both together, or neither),
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and as there is nothing whatsoever to be made the same or to be made not the same,
he does not truly observe anything that is that sameness [ / non-duality / indivisibility / Union].”
(i.e. Beyond all extremes like: difference / duality / manyness, sameness / non-duality / oneness, both together, neither.)
.
“The awakening of the blessed buddhas is distinguished by a realization of
the sameness of all phenomena. (i.e.They are not different, not the same, not both together, not neither [Uopp].)
It is distinguished by an understanding of
the non-duality of Dharma and non-Dharma. (i.e. Union of opposites like existence vs. non-existence.)
The thus-gone ones abide in the sameness of cyclic existence. (i.e. Union of opposites like samsara vs. nirvana.)
They abide in the true and fundamental abode of all phenomena [U2T / uOOP / UGM].
They abide in the abode of the non-duality of the conditioned and the unconditioned [Uopp].”
(i.e. Union of opposites like the conditioned vs. the unconditioned, purity vs. impurity,
the three spheres, the two truths, the Ground and its manifestations.)
.
“Awakening is to understand these phenomena correctly as they are
[Ground / U2T / U3S / Uopp / U2T-2T / UGM / Primordial equality purity perfection …].”)

A. Summary ¦¦

Source: https://read.84000.co/translation/toh52.html

While the Buddha is in the Jeta Grove, he asks Mañjuśrī

to teach on the nature of reality.
-
(i.e. ¦¦ To teach without teaching the inconceivable unique all-pervasive timeless indivisible
Ground / Basis / Source / Suchness / True nature & dynamic of Reality as it is, using pointers like:
– Non-duality / Sameness / Union of the Two Truths about all dharmas [U2T],
– Non-duality / Sameness / Union of the three spheres of any relation / action [U3S / U2T-3S],
– Non-duality / Sameness / Union of apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp],
– Non-duality / Sameness / Union of the Two Truths about the two truths themselves [U2T-2T],
– Non-duality / Sameness / Union of the Ground and
its unceasing spontaneous natural manifestations (pure, impure, neutral) [UGM / U2T-GM],
– Non-duality / Sameness / Union of method and wisdom / emptiness,
– The Middle Way free from all extremes & middle,
– The primordial spontaneity / timelessness / equality / purity / perfection of all dharmas;
without apprehending / opposing / differentiating / accepting / rejecting / changing anything in absolute terms,
without falling into any extreme or middle.)
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)

Mañjuśrī’s account upsets some of the monks present in the gathering, who subsequently leave.

Nevertheless, by means of an emanation, Mañjuśrī skillfully teaches the distraught monks, who return to the Jeta Grove to express their gratitude. The monks explain that their obstacle has been a conceited sense of attainment, of which they are now free.

At the request of the god Ratnavara,

Mañjuśrī then teaches on non-duality
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)
-
and the [true] nature of the bodhisattva. [Uopp-2T / U2T - Union of the Two Truths about all dharmas]

Next, the Buddha prophesies the future awakening of Ratnavara and other bodhisattvas present in the gathering.
However, the prophecies cause Pāpīyān, king of the māras, to appear with his army.

In a dramatic course of events, Mañjuśrī uses his transformative power on
both Pāpīyān (i.e. Representing our impure defilements, resistance, conditioning / karma)
and the Buddha’s pious attendant, Śāradvatīputra (i.e. Representing our pure conditioning / karma.),
forcing both of them to appear in the form of the Buddha himself.
He then makes Pāpīyān and Śāradvatīputra teach the profound Dharma with the perfect mastery of buddhahood.
(i.e. Representing the purification / transcendence of all dharmas – pure, impure, neutral –, of all karma, with the wisdom of being fully aware of their true nature & dynamic as it is here & now. Ultimately everything – pure, impure, neutral – is perceived as many facets of the true Buddha teaching us the true nature of Reality as it is.)

Numerous bodhisattvas appear from the four directions, pledging to practice
and uphold the sūtra’s teaching.

The Buddha grants his blessing for the continuous transmission of the sūtra
among bodhisattvas in the future.

B. Introduction (1-9) ¦¦

Source: https://read.84000.co/translation/toh52.html

The Indivisible Nature of the Realm of Phenomena
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)
-
has survived in Chinese and Tibetan translations but, like all except five of the forty-nine texts belonging to the Heap of Jewels, is no longer extant in Sanskrit. The Chinese translation was produced in 503 by the itinerant monk Mandrasena, who became an influential translator in China, having been invited there from his native Cambodia to assist with the translation of Buddhist scriptures into Chinese. The Tibetan translation appeared approximately three centuries later during the early ninth century and was made, according to the colophon, by the great translator-editor Yeshé Dé in collaboration with the Indian paṇḍiṭas Jinamitra and Surendrabodhi. This English translation was made based primarily on the Tibetan Degé edition, with consultation of the Comparative Edition and the Stok Palace manuscript edition.

It is hard to estimate the influence of The Indivisible Nature of the Realm of Phenomena in India and Tibet, because the sūtra does not appear to be frequently cited or referred to.

An important exception is the Precious Lamp of the Middle Way,
which is in fact delivered in explicit response to

[1. ¦¦ A CRITIQUE OF THE APPARENT OPPOSITION BETWEEN APPARENT OPPOSITES LIKE THE TWO TRUTHS [2T], or the Ground vs. its manifestations [GM].:]

this sūtra’s critique of the principle of relative versus ultimate truth [2T].
-
(i.e. We need to go beyond, transcend, oppositions / dualities like the two truths – to go from [2T] ==> to [U2T],
or the Ground vs. its manifestations – to go from [GM] ==> to [UGM / U2T-GM].)

(i.e. Sameness / Non-duality / Union of opposites [Uopp]:
The Ground / Realm of phenomena / 'Reality as it is'
is non-dual: not many / dual, not one / non-dual, not both together, not neither.
-
All dharmas
– including all apparent opposites of any duality / triad / quad / etc.,
– the three spheres of any relation / action,
– even the two truths themselves,
– and the Ground and its manifestations –
are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
All dharmas are all like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T].
Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
So there is no independent / universal / absolute / inherently existing BASIS for any differentiation / opposition / judgment / discrimination / affirmation / negation / acceptation / rejection / abandonment / elimination / stopping / change / improvement / purification / activity / perception / feeling / knowledge / description / definition / characterisation / qualification in absolute terms (i.e. meaning: no real dharmas / characteristics / properties / qualities / marks / relations / oppositions / activity / perception / feeling / cognition / dependent-arising / causality / production / appropriation / existence / changing / increasing / decreasing / defilement / purification / functionality / ceasing / bondage / rebirths / realisations / attainments / stages / liberation / awakening) [T2],
'just conventionally / relatively / inter-subjectively' (i.e. meaning: no complete absence / non-existence of the preceding items: ex. no non-dharmas / non-characteristics / non-properties / non-qualities / non-marks / non-relations / non-opposition / non-activity / non-perception / non-feeling / non-cognition / non-dependent-arising / non-causality / non-production / non-appropriation / non-existence / non-changing / non-increasing / non-decreasing / non-defilement / non-purification / non-functionality / non-ceasing / non-bondage / non-rebirths / non-realisations / non-attainments / non-stages / non-liberation / non-awakening) [T1] [U2T]
– not for the Ground and not for its unceasing spontaneous natural manifestations –.)

As an example of reliance on the sūtra in the works of influential Tibetan authors, we may note that Dolpopa Sherab Gyaltsen (dol po pa shes rab rgyal mtshan, 1292–1361) presents the arguments of a proponent of intrinsic emptiness (Tib. rang stong) based on its teaching. To our knowledge no academic research has been specifically concerned with
The Indivisible Nature of the Realm of Phenomena.
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)

The setting of the sūtra is the renowned Jeta Grove at Śrāvastī, a site donated to the Buddha and his Saṅgha by the wealthy benefactor Anāthapiṇḍada, where the Buddha subsequently spent many annual monsoon retreats. As the sūtra opens, we learn that eight thousand monks, twelve thousand bodhisattvas, and thirty-two thousand gods who practice the mind of awakening have assembled around the Blessed One. The god Ratnavara is also present in the assembly, and we witness him forming the wish that the Buddha may inspire Mañjuśrī to teach the Dharma. Knowing Ratnavara’s thoughts,

the Buddha turns to Mañjuśrī and encourages him to explain
the “realm of phenomena.”
-
(i.e. To teach without teaching the inconceivable unique all-pervasive timeless indivisible
Ground / Basis / Source / Suchness / True nature & dynamic of Reality as it is, using pointers like:
– Non-duality / Sameness / Union of the Two Truths about all dharmas [U2T],
– Non-duality / Sameness / Union of the three spheres of any relation / action [U3S / U2T-3S],
– Non-duality / Sameness / Union of apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp],
– Non-duality / Sameness / Union of the Two Truths about the two truths themselves [U2T-2T],
– Non-duality / Sameness / Union of the Ground and
its unceasing spontaneous natural manifestations (pure, impure, neutral) [UGM / U2T-GM],
– Non-duality / Sameness / Union of method and wisdom / emptiness,
– The Middle Way free from all extremes & middle,
– The primordial spontaneity / timelessness / equality / purity / perfection of all dharmas;
without apprehending / opposing / differentiating / accepting / rejecting / changing anything in absolute terms,
without falling into any extreme or middle.)
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)

[2. ¦¦ THE INDIVISIBLE / INDESCRIBABLE / INCONCEIVABLE GROUND: UNION OF THE TWO TRUTHS.:]
-
Mañjuśrī’s playful and profound response is to wonder whether
the very idea of such a teaching is at all intelligible.
How could that which is present everywhere possibly be singled out and set apart from anything?
How could it be identified in any meaningful way?

(i.e. The Ground / 'Reality as it is' / U2T is deep, hard to understand / perceive / realise / know / accept / teach, easily misunderstood / confusing / frightening, because it is indescribable / inconceivable / indivisible / indifferentiable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; because our ordinary flawed conditioned dualistic conceptual minds continually jump from one extreme to another, continually try to grasp at some absolute dualistic truth.
-
This Ground / 'Reality as it is' / Suchness / Union of the Two Truths [U2T] is
(i) not ‘many / divisible / differentiable / describable / conceivable’ in absolute terms,
(ii) not ‘one / indivisible / undifferentiable / indescribable / inconceivable’ in absolute terms,
(iii) not both together’ in absolute terms,
(iv) not neither in absolute terms, and there is no fifth;
-
— ‘not in absolute terms / independently / inherently' (i.e. meaning: no real dharmas / characteristics / properties / qualities / marks / relations / oppositions / activity / perception / feeling / cognition / dependent-arising / causality / production / appropriation / existence / changing / increasing / decreasing / defilement / purification / functionality / ceasing / bondage / rebirths / realisations / attainments / stages / liberation / awakening)’ [T2],
'just conventionally / relatively / inter-subjectively' (i.e. meaning: no complete absence / non-existence of the preceding items: ex. no non-dharmas / non-characteristics / non-properties / non-qualities / non-marks / non-relations / non-opposition / non-activity / non-perception / non-feeling / non-cognition / non-dependent-arising / non-causality / non-production / non-appropriation / non-existence / non-changing / non-increasing / non-decreasing / non-defilement / non-purification / non-functionality / non-ceasing / non-bondage / non-rebirths / non-realisations / non-attainments / non-stages / non-liberation / non-awakening) [T1] [U2T].
It is extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
So we could divide / differentiate / oppose / describe / conceive things
conventionally / relatively / inter-subjectively (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish) [T1]
– even the Ground / Reality as it is / Union of the Two Truths –,
but never in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2] [U2T].
-
This way we act without acting, without apprehending / opposing / differentiating anything in absolute terms;
thus more and more in accord with the two inseparable aspects of Reality as it is;
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].)

The “realm of phenomena,” the dharmadhātu (chos kyi dbyings) [Ground],
about which the Buddha asks Mañjuśrī to teach,
is thus one of the key principles in this text.

(i.e. The Ground / Realm of phenomena / Limit of reality / True nature of Reality as it is:
The inconceivable unique indivisible undifferentiated all-pervading timeless unborn
unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata /
Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is:
– the Union of the Two Truths [U2T],
– the Union of the three spheres [U3S / U2T-3S],
– the Non-duality / Union of apparent opposites [Uopp / U2T-opp],
– the Union of the Two Truths about the two truths [U2T-2T],
– the Union of the Ground and its manifestations [UGM / U2T-GM],
– the true Buddha / Tathagata / Awareness / Wisdom.
-
It is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s);
– beyond all extremes & middle,
– beyond all dualistic conceptual proliferations,
– beyond all defining limitations,
– beyond all conditioning / karma (physical, conceptual, mental; individual, collective / cosmic).
– It is extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
So all analogies / concepts / descriptions / images about the Ground are necessarily imperfect;
just pointers to the moon, not the moon itself.
-
So we could use them conventionally / relatively / inter-subjectively as tools / adapted skillful means (i.e. meaning: no complete absence / non-existence of the preceding items: ex. no non-dharmas / non-characteristics / non-properties / non-qualities / non-marks / non-relations / non-opposition / non-activity / non-perception / non-feeling / non-cognition / non-dependent-arising / non-causality / non-production / non-appropriation / non-existence / non-changing / non-increasing / non-decreasing / non-defilement / non-purification / non-functionality / non-ceasing / non-bondage / non-rebirths / non-realisations / non-attainments / non-stages / non-liberation / non-awakening) [T1],
but never in absolute terms (i.e. meaning: no real dharmas / characteristics / properties / qualities / marks / relations / oppositions / activity / perception / feeling / cognition / dependent-arising / causality / production / appropriation / existence / changing / increasing / decreasing / defilement / purification / functionality / ceasing / bondage / rebirths / realisations / attainments / stages / liberation / awakening) [T2] [U2T].)

[3. ¦¦ USING THE CONCEPTS OF ‘UNION / NON-DUALITY / SAMENESS’ to transcend the apparent opposition between the two truths [2T], between the apparent opposition between the ground and its manifestations [GM], between the apparent opposition between the opposites of any duality / triad / quads / etc. [opp], between the apparent opposition between the three spheres [3S], etc.:]
-
The treatise Distinguishing the Middle from Extremes (Skt. Madhyāntavibhāga)‍
— attributed to Maitreya and transmitted by Asaṅga‍ — enumerates this term among
five synonyms for [Genuine-]emptiness [free from all extremes & middle],

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[i.e. The Ground ≠ mere-emptiness / nothingness / complete non-existence;
The Ground = Genuine-emptiness free from all extremes & middle = Buddha-nature;
The Ground = Union of the Two Truths free from all extremes & middle [U2T].]
**************************************************************************************

and goes on to explain that this particular term is constructed in consideration of

the way the perception of emptiness [T2] <==>
serves as the basis for attaining the qualities of the āryas or “noble beings [T1] [U2T].”

(i.e. The Ground / Union of the Two Truths is not mere-emptiness, but the
inconceivable Union of interdependence / appearances / buddha qualities [T1] <==> and emptiness [T2] [U2T]:
The two truths [2T], or the Ground and its manifestations [GM],
are not really different / separate / in oppositions – one being superior to the other –,
but more like: inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony / and merely labeled / imputed by the mind
<==> thus both empty of inherent existence [U2T-2T / U2T-GM].
One truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T / U2T-2T].
The same for the Ground and its manifestations [UGM / U2T-GM].)

(i.e. The stages to a realisation of the inconceivable Union of the Two Truths about all dharmas [U2T]:
(i) First, one needs to realise the regular conventional dependent origination & relative functionality of all dharmas [T1];
(ii) Second, one needs to realise the emptiness of inherent existence of all dharmas [T2];
(iii) Third, one needs to realise the difference / duality / opposition of those two aspect [2T];
(iv) Fourth one needs to realise that the sameness / non-duality of those two aspects [1T];
Ultimately, one needs to transcend these four aspects / extremes altogether [U2T].)
-
(i.e. The Ground / Realm of phenomena / Reality as it is … is
(i) not T1-only (mere-causality / interdependence / relativity) (naïve realism / objectivism),
(ii) not T2-only (mere-emptiness / non-existence) (nihilism / idealism),
(iii) not both truths together as if they were different / separate / in opposition [2T] (dualism),
(iv) not neither of the two truths as if they were identical / one [1T] (monism / oneness).
It is called the inconceivable Inseparability / Interdependence / Harmony / Union of the Two Truths
free from all extremes & middle about all dharmas [U2T].
-
These two truths are not really different / separate / in opposition – one being superior to the other, one to accept and the other to reject –, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing, co-transcended, in harmony, conventionally dependently co-arisen relatively functional appearances / tools / adapted skillful means / antidote / counterpoints [T1-2T], merely labeled / imputed / imagined / created by the mind <==> thus both empty of inherent existence [T2-2T]. And vice versa; one truth implies / proves / enables / supports / is in harmony with the other (<==>). This is called the Union of the Two Truths about the two truths themselves [U2T-2T].)

[4. ¦¦ TRUE LIBERATION IS PERSONALLY SPONTANEOUSLY NON-DUALISTICALLY NON-CONCEPTUALLY DIRECTLY PERCEIVING / REALISING / EXPERIENCING THE INCONCEIVABLE UNIQUE ALL-PERVADING TIMELESS INDIVISIBLE GROUND, the true nature & dynamic of reality as it is: the Union of the Two Truths free from all extremes about all dharmas [U2T], the Union of the Two Truths about apparent opposites [Uopp / U2T-Opp], the Union of the Two Truths about the three spheres of any action [U3S / U2T-3S], the Union of the Two Truths about the two truths themselves [U2T-2T], and the Union of the Two Truths about the Ground and its manifestations [UGM / U2T-GM].:]
-
In the sūtras and śāstras the bodhisattva’s liberation upon the first of the ten stages
is moreover typically described as

[Liberation is:]
the result of perceiving‍ — directly and for the first time ‍—
the omnipresent [indivisible] nature of the realm of phenomena [Ground / Reality as it is / U2T].
-
(i.e. Awakening is spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the inconceivable unique indivisible all-pervading timeless Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T / U2T-GM].
Awakening is not about accepting / seeking this, while rejecting / abandoning / eliminating / stopping / not-doing that in absolute terms. It is not about changing / improving anything in absolute terms. That would not be in accord with the inconceivable true nature & dynamic of Reality as it is.)

(i.e. Direct wisdom purifies all conditioning / karma – including the three poisons and all other defilements –.
It is understanding and then directly realising the inconceivable true nature & dynamic of anything/everything that completes / perfects / purifies / transcends / transmutes anything / everything; that transmutes samsara into nirvana here & now.
It is purifying without purifying anything, without apprehending / opposing / differentiating anything in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
No need to accept this while rejecting that in absolute terms.
But a person with this kind of wisdom would not commit an act of immediate retribution – because he/she knows enough.)

Thus, in responding to the Buddha’s request,
Mañjuśrī takes up the implications of this notion of
omnipresence [i.e. the all-pervasiveness & timelessness of the Ground].

[The Union of the Ground and its manifestations – pure, impure, neutral – [UGM / U2T-GM]:]
-
He argues that given its constant and pervasive presence,
ultimate reality [Ground Reality as it is / U2T] turns out to be indivisibly one [in Union]
with everything from which we may otherwise want to set it apart:
the flawed, the seeming, and the unreal [impures manifestations].
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)
-
(i.e. The Ground and its manifestations – pure, impure, neutral – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. The Ground is non-dual / pristine …, and all of its manifestations share the same qualities since they are indistinguishable from the Ground.
-
So there is no independent / universal / absolute / inherently existing BASIS for any differentiation / opposition / judgment / discrimination / affirmation / negation / acceptation / rejection / abandonment / elimination / stopping / change / improvement / purification / activity / perception / feeling / knowledge / description / definition / characterisation / qualification in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T]
– not for the Ground and not for its unceasing spontaneous natural manifestations –.
-
So there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / stop / subtract / not-do in absolute terms, nothing to change / improve / purify in absolute terms [T2], 'just conventionally / relatively / inter-subjectively' [T1] [U2T].)

How could the true nature of things [Ground / U2T] then be distinguished or known in any way?

(i.e. The Ground / 'Reality as it is' / U2T is deep, hard to understand / perceive / realise / know / accept / teach, easily misunderstood / confusing / frightening, because it is indescribable / inconceivable / indivisible / indifferentiable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; because our ordinary flawed conditioned dualistic conceptual minds continually jump from one extreme to another, continually try to grasp at some absolute dualistic truth.
-
This Ground / 'Reality as it is' / Suchness / Union of the Two Truths [U2T] is
(i) not ‘many / divisible / differentiable / describable / conceivable’ in absolute terms,
(ii) not ‘one / indivisible / undifferentiable / indescribable / inconceivable’ in absolute terms,
(iii) not both together’ in absolute terms,
(iv) not neither in absolute terms, and there is no fifth;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
It is extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
So we could divide / differentiate / oppose / describe / conceive things
conventionally / relatively / inter-subjectively (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish) [T1]
– even the Ground / Reality as it is / Union of the Two Truths –,
but never in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2] [U2T].
-
This way we act without acting, without apprehending / opposing / differentiating anything in absolute terms;
thus more and more in accord with the two inseparable aspects of Reality as it is;
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].)

(i.e. [UGM / U2T:]
Meaning everything, in both samsara & nirvana – pure, impure or neutral –,
are unceasing spontaneous natural pristine manifestations of the Ground,
inseparable / indivisible from the Ground [UGM].
-
Meaning the true nature & dynamic of everything, in both samsara & nirvana, is like
an inconceivable Union of being empty of inherent existence [T2] <==> because of being dependently co-arisen relatively functional appearances [T1], merely labeled / imputed by the mind; and vice versa [U2T].
-
No exception at all; not even the two truths themselves, and not even the Ground itself.)

(i.e. One Ground / Jewel, various manifestations / facets:
All dharmas / manifestations / appearances – pure, impure, neutral – have
– the same inconceivable unique all-pervading timeless Ground / Basis / Source,
– the same inconceivable true nature & dynamic as it is / Suchness,
– the same Union of the Two Truths free from all extremes & middle [U2T].
-
So we cannot really differentiate, or unify, apparently opposite manifestations / facets / appearances (physical, conceptual, mental; subject, relation / action, objects) – not even the Ground / Buddha / U2T;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
-
We cannot really perceive / feel / know / experience / apprehend / oppose / differentiate / rank / accept / affirm / seek / cause / produce / reject / negate / abandon / eliminate / terminate / stop / extinguish / change / improve / purify / use / liberate / awaken to … or NOT (for each of those points) ... any of them individually / separately / independently;
— ‘not in absolute terms / independently / inherently' (i.e. meaning: no real dharmas / characteristics / properties / qualities / marks / relations / oppositions / activity / perception / feeling / cognition / dependent-arising / causality / production / appropriation / existence / changing / increasing / decreasing / defilement / purification / functionality / ceasing / bondage / rebirths / realisations / attainments / stages / liberation / awakening)’ [T2],
'just conventionally / relatively / inter-subjectively' (i.e. meaning: no complete absence / non-existence of the preceding items: ex. no non-dharmas / non-characteristics / non-properties / non-qualities / non-marks / non-relations / non-opposition / non-activity / non-perception / non-feeling / non-cognition / non-dependent-arising / non-causality / non-production / non-appropriation / non-existence / non-changing / non-increasing / non-decreasing / non-defilement / non-purification / non-functionality / non-ceasing / non-bondage / non-rebirths / non-realisations / non-attainments / non-stages / non-liberation / non-awakening) [T1] [U2T];
thus acting more and more in accord with the two inseparable aspects of reality as it is here & now, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T], the Union of emptiness of inherent existence <==> and conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints, merely labeled / imputed by the mind in dependence of its conditioning / karma. Appearing but empty; empty but still conventionally dependently co-arisen relatively functional.
-
Apparent opposites – ex. purity vs. impurity, the three spheres, two truths, the Ground and its manifestations – are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
They are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
Meaning their true nature & dynamic is indescribable / inconceivable;
they are unborn / unconditioned / non-existent / unchanging / unceasing / indestructible
– in the non-dual sense of those terms.)

__________________________________________________________________________________________________
[i.e. Union of the Ground and its manifestations [UGM / U2T-GM]:
All dharmas / opposites – good / pure, bad / impure, neutral; body / physical, speech / conceptual,
mind / mental fabrications; subject, relation / action, objects; individual, collective, cosmic; of samsara or nirvana – are unceasing spontaneous natural pristine manifestations of, and inseparable from, the inconceivable unique indivisible undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is: the Union of the Two Truths [U2T], the Union of the three spheres [U3S / U2T-3S], the Non-duality / Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths [U2T-2T], the Union of the Ground and its manifestations [UGM / U2T-GM], the true Buddha / Tathagata / Awareness / Wisdom.
-
All of those manifestations, and the Ground also, are like a Union of being empty of inherent existence [T2] <==> because of being conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma [U3S]. And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
-
All of those manifestations, and the Ground also,
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T].
-
All of those manifestations, and the Ground also, are
not existent / arisen / changing / functional / ceasing,
not non-existent / non-arisen / non-changing / non-functional / non-ceasing,
not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated,
not both together, not neither;
not different / separate / multiple / dual / divisible, not identical / united / one / non-dual, / indivisible
not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
They are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
There are no real three stages of becoming for any of those manifestations, and for the Ground also, –
(i) dependent origination / coming,
(ii) duration / change / increase / decrease / defilement / purification / functionality,
(iii) cessation / going / elimination / stopping / extinction –;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
-
So, in those manifestations, and in the Ground also, there is nothing to accept / reject / change / increase / decrease / defile / purify / differentiate / mark / label / perceive / know / apprehend / complete / perfect / transcend / transmute / liberate / awaken / do or not-do in absolute terms (i.e. meaning: no real dharmas / characteristics / properties / qualities / marks / relations / oppositions / activity / perception / feeling / cognition / dependent-arising / causality / production / appropriation / existence / changing / increasing / decreasing / defilement / purification / functionality / ceasing / bondage / rebirths / realisations / attainments / stages / liberation / awakening) [T2],
'just conventionally / relatively / inter-subjectively' (i.e. meaning: no complete absence / non-existence of the preceding items: ex. no non-dharmas / non-characteristics / non-properties / non-qualities / non-marks / non-relations / non-opposition / non-activity / non-perception / non-feeling / non-cognition / non-dependent-arising / non-causality / non-production / non-appropriation / non-existence / non-changing / non-increasing / non-decreasing / non-defilement / non-purification / non-functionality / non-ceasing / non-bondage / non-rebirths / non-realisations / non-attainments / non-stages / non-liberation / non-awakening) [T1] [U2T];
thus acting more and more in accord with the two inseparable aspects of reality as it is here & now, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T], the Union of emptiness of inherent existence <==> and conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints, merely labeled / imputed by the mind in dependence of its conditioning / karma. Appearing but empty; empty but still conventionally dependently co-arisen relatively functional.
-
All of those manifestations, and the Ground also, can be directly perceived as primordially spontaneous, timeless, limitless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha – in the non-dual sense of those terms: not 'this', not 'non-this' ....]
__________________________________________________________________________________________________

[5. ¦¦ TRUE LIBERATION IS PERSONALLY SPONTANEOUSLY NON-DUALISTICALLY NON-CONCEPTUALLY DIRECTLY PERCEIVING / REALISING / EXPERIENCING the inconceivable Union of the Ground [U2T] <==> and its unceasing spontaneous natural pristine display / manifestations [UGM / U2T-GM].:]
-
This paradox is also discernible in the sūtra’s title:

[The Union of the Ground and its manifestations – pure, impure, neutral – [UGM / U2T-GM]:]
-
in declaring that its objective is to show
the indivisible nature of reality [i.e. of the Ground / Reality as it is / U2T]
and ordinary experience [and all or its manifestations - pure, impure, neutral] [UGM],
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)
-
[or the inseparability / interdependence / harmony / Union of the Two Truths [U2T],]

the sūtra ventures to treat a theme that arguably, by definition,
cannot even be identified as a topic.

(i.e. The Ground / 'Reality as it is' / U2T is deep, hard to understand / perceive / realise / know / accept / teach, easily misunderstood / confusing / frightening, because it is indescribable / inconceivable / indivisible / indifferentiable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; because our ordinary flawed conditioned dualistic conceptual minds continually jump from one extreme to another, continually try to grasp at some absolute dualistic truth.
-
This Ground / 'Reality as it is' / Suchness / Union of the Two Truths [U2T] is
(i) not ‘many / divisible / differentiable / describable / conceivable’ in absolute terms,
(ii) not ‘one / indivisible / undifferentiable / indescribable / inconceivable’ in absolute terms,
(iii) not both together’ in absolute terms,
(iv) not neither in absolute terms, and there is no fifth;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
It is extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
So we could divide / differentiate / oppose / describe / conceive things
conventionally / relatively / inter-subjectively (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish) [T1]
– even the Ground / Reality as it is / Union of the Two Truths –,
but never in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2] [U2T].
-
This way we act without acting, without apprehending / opposing / differentiating anything in absolute terms;
thus more and more in accord with the two inseparable aspects of Reality as it is;
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].)

[6. ¦¦ WE NEED TO TRANSCEND THE APPARENT OPPOSITION BETWEEN THE TWO TRUTHS [2T],
AND THE APPARENT OPPOSITION BETWEEN THE GROUND AND ITS MANIFESTATIONS [GM].:]
-
This short-circuiting of [i.e. completing / perfecting / purifying / transcending / transmuting]
the dichotomy between relative (manifestations) and ultimate (Ground) truths [UGM / U2T-GM]
‍— or the distinction between appearance (manifestations) and reality (Ground) [2T / GM] —
(or the distinction / opposition between dependent origination / appearance and emptiness [2T])
recurs throughout the sūtra in a number of variations.
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)

(i.e. Sameness / Non-duality / Union of opposites [Uopp]:
The Ground / Realm of phenomena / 'Reality as it is'
is non-dual: not many / dual, not one / non-dual, not both together, not neither.
-
All dharmas
– including all apparent opposites of any duality / triad / quad / etc.,
– the three spheres of any relation / action,
– even the two truths themselves,
– and the Ground and its manifestations –
are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
All dharmas are all like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T].
Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
So there is no independent / universal / absolute / inherently existing BASIS for any differentiation / opposition / judgment / discrimination / affirmation / negation / acceptation / rejection / abandonment / elimination / stopping / change / improvement / purification / activity / perception / feeling / knowledge / description / definition / characterisation / qualification in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T]
– not for the Ground and not for its unceasing spontaneous natural manifestations –.)

[7. ¦¦ ALL MANIFESTATIONS / appearances / tools / adapted skillful means / perceptions / knowledge / thoughts / feelings / concepts / ideas / views / activities / methods / practices / goals – including the three poisons, all defilements, the karmic cycle, all karma, samsara – are ‘completed / perfected / purified / transcended / transmuted’ by directly perceiving / realising / experiencing their inconceivable true nature & dynamic as it is: that they are the Ground [U2T]. This is perfecting / purifying without perfecting / purifying anything in absolute terms, without apprehending / opposing / differentiating anything in absolute terms, just conventionally / relatively / inter-subjectively.:]
-
Thus, as an upshot of its radically non-dual approach,
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)
-
the sūtra identifies the very notion of spiritual attainment
(i.e. the opposition between the three spheres: ex. subject / cause vs. relation / action vs. object / result / effect)
as an obstacle.
The sense of having gained a superior result
(i.e.. the opposition between superior & inferior)
is hence classified as an affliction and associated with saṃsāra
(i.e. the opposition between affliction & liberation; samsara & nirvana, etc.).

Yet the sūtra also teaches that

exact [direct] knowledge of affliction and saṃsāra [ex. of impure manifestations / karma]
is itself the purification of the latter two.

(i.e. Direct wisdom purifies all conditioning / karma – including the three poisons and all other defilements –.
It is understanding and then directly realising the inconceivable true nature & dynamic of anything/everything that completes / perfects / purifies / transcends / transmutes anything / everything; that transmutes samsara into nirvana here & now.
It is purifying without purifying anything, without apprehending / opposing /
differentiating anything in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
No need to accept this while rejecting that in absolute terms.
But a person with this kind of wisdom would not commit an act of immediate retribution – because he/she knows enough.)

[8. ¦¦ IT IS A DEEP, HARD TO UNDERSTAND TEACHING ABOUT THE SAMENESS / NON-DUALITY / UNION OF APPARENT OPPOSITES [Uopp]. Opposites like pure vs. impure, etc., the three spheres of any relation / action, the two truths themselves, the Ground and its manifestations, the three stages of becoming, the three times, the three vajras, the three kayas … THIS TEACHING IS NOT FOR EVERYBODY.:]
-
The idea of a path from ignorance to awakening (ignorance vs. wisdom / awakening) is further undermined when Mañjuśrī, in reply to Ratnavara’s questions, for example, identifies the “beginner bodhisattva” in terms of a realization that transcends both time and space (i.e. that transcends all conditioning / karma). “Long-term experience,” on the other hand, Mañjuśrī sees as descriptive only of beings who suffer in saṃsāra, and thus not of bodhisattvas.

The sūtra acknowledges the potentially intimidating and alienating effects of
its teaching of non-duality
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)
-
yet its response can be seen as both unrelenting and genuinely concerned.

As the Buddha warns Mañjuśrī that his teaching is likely to cause fear in the audience,
Mañjuśrī replies,
“Those who become afraid are themselves of
the [indivisible / non-dual] nature of the realm of phenomena,
and the [indivisible / non-dual] nature of the realm of phenomena [Ground / Reality as it is / U2T]
does not become frightened.”

(i.e. Sameness / Non-duality / Union of opposites [Uopp]:
The Ground / Realm of phenomena / 'Reality as it is'
is non-dual: not many / dual, not one / non-dual, not both together, not neither.
-
All dharmas
– including all apparent opposites of any duality / triad / quad / etc.,
– the three spheres of any relation / action,
– even the two truths themselves,
– and the Ground and its manifestations –
are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
All dharmas are all like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T].
Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
So there is no independent / universal / absolute / inherently existing BASIS for any differentiation / opposition / judgment / discrimination / affirmation / negation / acceptation / rejection / abandonment / elimination / stopping / change / improvement / purification / activity / perception / feeling / knowledge / description / definition / characterisation / qualification in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T]
– not for the Ground and not for its unceasing spontaneous natural manifestations –.)

(i.e. The Ground / 'Reality as it is' / U2T is deep, hard to understand / perceive / realise / know / accept / teach, easily misunderstood / confusing / frightening, because it is indescribable / inconceivable / indivisible / indifferentiable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; because our ordinary flawed conditioned dualistic conceptual minds continually jump from one extreme to another, continually try to grasp at some absolute dualistic truth.
-
This Ground / 'Reality as it is' / Suchness / Union of the Two Truths [U2T] is
(i) not ‘many / divisible / differentiable / describable / conceivable’ in absolute terms,
(ii) not ‘one / indivisible / undifferentiable / indescribable / inconceivable’ in absolute terms,
(iii) not both together’ in absolute terms,
(iv) not neither in absolute terms, and there is no fifth;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
It is extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
So we could divide / differentiate / oppose / describe / conceive things
conventionally / relatively / inter-subjectively (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish) [T1]
– even the Ground / Reality as it is / Union of the Two Truths –,
but never in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2] [U2T].
-
This way we act without acting, without apprehending / opposing / differentiating anything in absolute terms;
thus more and more in accord with the two inseparable aspects of Reality as it is;
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].)

Yet as a group of monks ends up leaving in distress
[i.e. An example of misunderstanding the teaching; thinking it is too nihilistic],
Mañjuśrī dispatches an emanation of himself who, appearing to sympathize with the dejected monks in their dismissal of the teaching, finally succeeds in showing them its deeper truth. It should also be noted that despite the repeated rejection of the principles of liberation and spiritual accomplishment, we are repeatedly informed about the liberating effects of the sūtra’s teaching when each section of discourse concludes, as in many sūtras, with a statement of the resulting attainments of the attending monks, bodhisattvas, or gods.

The sūtra’s story line is dramatic and culminates in the transformation of both Pāpīyān ‍— the ruler of the māras, who create obstacles for those following the Dharma (i.e. Representing our impure defilements, resistance, conditioning / karma) ‍— and Śāradvatīputra (also known as Śāriputra), who is the very image of spotless piety and adherence to the word of the Buddha. (i.e. Representing our pure conditioning / karma.)
Starkly against their wishes, both Pāpīyān and Śāradvatīputra are transformed and appear instead as awakened buddhas. (i.e. Representing the purification / transcendence of all dharmas – pure, impure, neutral –, of all karma, with the wisdom of being fully aware of their true nature & dynamic as it is here & now. Ultimately everything – pure, impure, neutral – is perceived as many facets of the true Buddha teaching us the true nature of Reality as it is.)

Once present as such, they engage in an astonishing Dharma dialogue,
explaining to each other and the audience the profound intent of Mañjuśrī’s teaching.

Subsequent to this very graphic illustration of
the omnipresent [all pervading / timeless / indivisible] nature of the realm of phenomena
[Ground / Reality as it is / U2T],

[9. CONCLUSION:]
-
the sūtra concludes with the Buddha asking Mañjuśrī to bless the sūtra
so that in future times it will be widely practiced.

In a manner reminiscent of his initial response to the Buddha’s call at the opening of the sūtra,
Mañjuśrī wonders how he should understand such a request, given
the unborn and unceasing nature of all phenomena [U2T / Uopp / U3S / U2T-2T / UGM].

Might the Blessed One, Mañjuśrī wonders, perhaps also ask him to bless the unborn and unceasing element of space so that it may remain unaffected by fire?
Mañjuśrī instead chooses to entreat the Blessed One himself to bless the sūtra.
The Buddha complies and, having granted his blessing for the sūtra to be widely taught and practiced, he asks Ānanda to recollect the sūtra, and also provides it with three alternative names.
While for the most part its teaching has been delivered by bodhisattvas, monks, and even by the king of māras, the sūtra ends as is traditional with everyone rejoicing in the words of the Blessed One.

C. The Translation (10-38) ¦¦

Source: https://read.84000.co/translation/toh52.html

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was in the Jeta Grove, in Anāthapiṇḍada’s park at Śrāvastī. He was residing there together with a great saṅgha of eight thousand monks, and with twelve thousand bodhisattvas from various buddha realms, and thirty-two thousand gods, who had all genuinely entered into unexcelled and perfect awakening. Youthful Mañjuśrī and the god Ratnavara had also joined the gathering and were present there.

Ratnavara at that time thought to himself,

“If the Blessed One encourages youthful Mañjuśrī to teach the Dharma, he will surely teach so that all the abodes of the māras will be subdued and Māra the evil one will despair. He will teach so that all opponents are defeated, and so that those possessed of excessive pride will become free of their pride and reveal their knowledge. He will teach so that those engaged in yogic practices will achieve their fruition, and so that those who have already achieved fruition will gain further distinction. In this way the lineage of the Buddha, Dharma, and Saṅgha will continue unbroken so that numerous beings will arouse the mind set on awakening. The awakening that the Thus-Gone One has gained over incalculable eons will long remain and expand. Whether the Thus-Gone One remains or passes entirely into nirvāṇa, the teaching of the Dharma will cause those who hear it to pass quickly beyond suffering by means of whichever vehicle may inspire them. Would it not be wonderful were youthful Mañjuśrī to deliver such a teaching!”

The Blessed One knew in his mind what the god Ratnavara was thinking,
and so he said to youthful Mañjuśrī,

“Mañjuśrī, the gathering here wishes to hear the Dharma from you.
Therefore, please go ahead and speak some words to those who are gathered here.”

_________________________________________________

[10. ¦¦ UGM / U2T: ALL APPEARANCES – PURE, IMPURE, OR NEUTRAL – ARE PRISTINE MANIFESTATIONS OF THE INDIVISIBLE REALM OF PHENOMENA / GROUND / TRUE NATURE OF REALITY AS IT IS / UNION OF THE TWO TRUTHS. So there is no independent / universal / absolute / inherently existing basis to differentiate / judge / discriminate / rank these appearances / manifestations in absolute terms [T2], 'just conventionally / relatively / inter-subjectively' [T1] [U2T].:]
-
In response youthful Mañjuśrī inquired,
“Blessed One, where should I begin my teaching?”

“Mañjuśrī,” replied the Blessed One,
“you should begin by teaching
the [indivisible / non-dual] nature of the realm of phenomena [Ground / U2T / UGM].”

“But Blessed One,” replied youthful Mañjuśrī,

[The Union of the Ground and its manifestations – pure, impure, neutral – [UGM / U2T-GM]:]
-
“all phenomena [manifestations]
are the [indivisible / non-dual] nature of the realm of phenomena [Ground].
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)

Hence, Blessed One, the [indivisible / non-dual] nature of the realm of phenomena
[Ground / Reality as it is / U2T]
cannot possibly be a topic of discourse or study. [indescribable / inconceivable Ground]
So, Blessed One, how could I begin my teaching with
the [indivisible / non-dual] nature of the realm of phenomena [Ground / U2T / UGM]?”

The Blessed One said,
“Mañjuśrī, if those who are possessed of excessive pride (see 21)
hear that teaching,
it will frighten them (deep, hard to understand, easily misunderstood – see 17).”

“Those who become afraid [manifestations],” said Mañjuśrī,
“are themselves of the [indivisible / non-dual] nature of the realm of phenomena [Ground] ]UGM],
-
and the [indivisible / non-dual] nature of the realm of phenomena [Ground / Reality as it is / U2T]
does not become frightened.”
(i.e. Everything is the Ground. The Ground / Reality as it is / U2T is unborn, not-existent, unconditioned, unchanging, unceasing.)

(i.e. The Ground / 'Reality as it is' / U2T is deep, hard to understand / perceive / realise / know / accept / teach, easily misunderstood / confusing / frightening, because it is indescribable / inconceivable / indivisible / indifferentiable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; because our ordinary flawed conditioned dualistic conceptual minds continually jump from one extreme to another, continually try to grasp at some absolute dualistic truth.
-
This Ground / 'Reality as it is' / Suchness / Union of the Two Truths [U2T] is
(i) not ‘many / divisible / differentiable / describable / conceivable’ in absolute terms,
(ii) not ‘one / indivisible / undifferentiable / indescribable / inconceivable’ in absolute terms,
(iii) not both together’ in absolute terms,
(iv) not neither in absolute terms, and there is no fifth;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
It is extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
So we could divide / differentiate / oppose / describe / conceive things
conventionally / relatively / inter-subjectively (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish) [T1]
– even the Ground / Reality as it is / Union of the Two Truths –,
but never in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2] [U2T].
-
This way we act without acting, without apprehending / opposing / differentiating anything in absolute terms;
thus more and more in accord with the two inseparable aspects of Reality as it is;
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].)

_________________________________________________

[11. ¦¦ WITHIN THIS INDIVISIBLE NON-DUAL GROUND
THERE ARE NO REAL ENTITIES / MARKS / RELATIONS / OPPOSITIONS / DUALITIES …:
ex. pure vs. impure vs. neutral, affliction vs. purification, samsara vs. nirvana, acceptation vs. rejection, subject vs. object vs. action, cause vs. causality vs. effect, relative vs. absolute, dependent origination vs. emptiness, the ground vs. its manifestations, etc. In reality as it is, everything is perceived as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha.:]
-
At that point the venerable Śāradvatīputra addressed youthful Mañjuśrī.
“Mañjuśrī,” he said, “you say that

[The Union of the Ground and its manifestations – pure, impure, neutral – [UGM / U2T-GM]:]
-
all phenomena (pure, impure, and neutral manifestations)
are the [indivisible / non-dual] nature of the realm of phenomena [Ground / U2T] [UGM].
-
But within the [indivisible / non-dual] nature of the realm of phenomena [Ground / Reality as it is / U2T]
there is no affliction, nor is there purification
(i.e. The Ground / ‘Reality as it is’ / U2T is beyond all differentiation / opposition / relations / dualities …)
-
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].

[Question:] How is it, then, that sentient beings get afflicted, or purified?”

[Answer: Not in absolute terms [T2], 'just conventionally / relatively / inter-subjectively' [T1] [U2T]:]
Mañjuśrī replied, “Venerable Śāradvatīputra, childish and ordinary beings are stricken by the errors of the view of the transitory collection. In those who persist in the belief in ‘I’ and ‘mine’ there arises the conception of self and other. In those who conceive of self and other there arise a virtuous and unvirtuous mind and the mental states that arise from it; that mind and the factors arising from it then condition the formation of virtuous and non-virtuous actions, and for them, that cause and those conditions bring about their particular forms of ripening according to their particular natures. Venerable Śāradvatīputra, for as long as such beings take birth within the realms of existence, that is what we call affliction.

“However, venerable Śāradvatīputra,

affliction is [also]
the very [indivisible / nn-dual] nature of the realm of phenomena [U2T / UGM].
-
(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)
.
(i.e. UGM: Inseparability / Interdependence / Harmony / Union of
the Ground / ‘Reality as it is’ / Union of the Two Truths [U2T]
<==> and of all appearances / manifestations – pure, impure, neutral –.
The Ground / Union of the Two Truths [U2T] being the Inseparability / Interdependence / Harmony / Union of emptiness of inherent existence [T1] <==> and conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind in dependence of its past experience / conditioning / karma [U3S].)

_________________________________________________

[12. ¦¦ NO NEED TO FIGHT AFFLICTION / DEFILEMENTS / THOUGHTS / CONCEPTS / SAMSARA. EVERYTHING IS PRIMORDIALLY EQUAL / PURE / PERFECT. True liberation is personally spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the inconceivable unique all-pervading timeless indivisible Ground: the true nature & dynamic of reality as it is: the Union of the Two Truths free from all extremes about all dharmas [U2T], about all apparent opposites [Uopp], the three spheres of any action [U3S], even the two truths themselves [U2T-2T], and the Ground and its manifestations [UGM].]

Hence, to “know” that
affliction [all manifestations / appearances – pure, impure, neutral –]
is indeed [also] the very nature of the realm of phenomena [Ground / Reality as it is / U2T]
is what we [conventionally] call purification. [but there is no real purification of anything]
.
Ultimately there is no affliction or purification [no real opposites / dualities]
and nothing is afflicted or purified” [no real there spheres; no real three stages of becoming].
-
(— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)
[Extreme purity: All dharmas are not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.]

(i.e. The Middle Way in everything – free from all extremes & middle –:
Not acting / perceiving / knowing / apprehending / opposing / differentiating / accepting / seeking / rejecting / abandoning / changing / improving / purifying anything – pure or impure or neutral –;
-
— ‘not in absolute terms / independently / inherently' (i.e. meaning: no real dharmas / characteristics / properties / qualities / marks / relations / oppositions / activity / perception / feeling / cognition / dependent-arising / causality / production / appropriation / existence / changing / increasing / decreasing / defilement / purification / functionality / ceasing / bondage / rebirths / realisations / attainments / stages / liberation / awakening)’ [T2],
'just conventionally / relatively / inter-subjectively' (i.e. meaning: no complete absence / non-existence of the preceding items: ex. no non-dharmas / non-characteristics / non-properties / non-qualities / non-marks / non-relations / non-opposition / non-activity / non-perception / non-feeling / non-cognition / non-dependent-arising / non-causality / non-production / non-appropriation / non-existence / non-changing / non-increasing / non-decreasing / non-defilement / non-purification / non-functionality / non-ceasing / non-bondage / non-rebirths / non-realisations / non-attainments / non-stages / non-liberation / non-awakening) [T1] [U2T];
thus acting more and more in accord with the two inseparable aspects of reality as it is here & now, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T], the Union of emptiness of inherent existence <==> and conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints, merely labeled / imputed by the mind in dependence of its conditioning / karma. Appearing but empty; empty but still conventionally dependently co-arisen relatively functional.
-
Instead, what we need to do is to be mindful here & now, to observe directly their coming & going, and to directly perceive / realise / experience their inconceivable true nature & dynamic as it is here & now [U2T / U3S / Uopp / U2T-2T / UGM …].)

_________________________________________________

[13. ¦¦ TRUE LIBERATION IS BEYOND ALL OPPOSITES / RELATIONS / DUALITIES – Opposites like: pure vs. impure, bondage vs. liberation, samsara vs. nirvana, ordinary beings vs. buddhas, existence vs. non-existence, difference vs. identity, sameness vs. non-sameness, duality vs. non-duality, movement vs. stillness, acceptation vs. rejection, the two truths, the three spheres, the Ground vs. its manifestations …:]
-
When youthful Mañjuśrī gave this teaching,
one hundred proud monks liberated their minds from defilement with no further appropriation.

Venerable Śāradvatīputra then said to youthful Mañjuśrī,
“Mañjuśrī, as you gave this teaching,
one hundred proud monks liberated their minds from defilement with no further appropriation.
Mañjuśrī, the realm of phenomena is flowing from you!”

Mañjuśrī said, “Venerable Śāradvatīputra, what do you think?
[All beings / actions /things (pure, impure, neutral manifestations)
are the [indivisible / non-dual] nature of the realm of phenomena [Ground / Reality as it is / U2T] [UGM].]
-
Is [indivisible] the [indivisible / non-dual] nature of the realm of phenomena
[Ground / Reality as it is / U2T]
something that was bound in the past and later liberated?”

“Mañjuśrī, the [indivisible / non-dual] nature of the realm of phenomena
[Ground / Reality as it is / U2T]
was not bound in the past, nor is it later liberated.”
-
(i.e. Since everything is the unchanging non-dual Indivisible Ground,
then no being / thing / manifestation is bound or liberated;
no being / thing / manifestation is ‘this’, or ‘not-this’, or both together, or neither – for whatever ‘this’ is.
Beings / relations / opposites / actions / things / characteristics / marks are all empty of inherent existence <==> because of being merely labeled / imputed by the mind. And vice versa.)

“Well, venerable Śāradvatīputra, from what mind state were those monks liberated?”

“Mañjuśrī, the Thus-Gone One has trained many hearers,
and so their minds are liberated from defilement with no further appropriation.”

“Venerable Śāradvatīputra, are you one of the Thus-Gone One’s hearers?”

“I am, Mañjuśrī. I am one among the Thus-Gone One’s hearers.”

“Venerable Śāradvatīputra, is your mind free from appropriation and liberated from defilements?”

“Indeed, Mañjuśrī, it is liberated.”

“Venerable Śāradvatīputra, was your mind liberated in the past,
will it be in the future, or is it being liberated at present?
Venerable Śāradvatīputra, the characteristic of past mind is that it has ceased, the characteristic of future mind is that it has not yet occurred, and the characteristic of present mind is that it does not remain.
That being so, venerable Śāradvatīputra, in which of these is that liberation of your mind?”

Venerable Śāradvatīputra replied,
“Mañjuśrī, this mind was not liberated in the past,
is not being liberated at present,
nor will it be in the future.”
-
(i.e. Since everything is the unchanging non-dual Indivisible Ground,
then no being / thing / manifestation is bound or liberated;
no being / thing / manifestation is ‘this’, or ‘not-this’, or both together, or neither – for whatever ‘this’ is.
Beings / relations / opposites / actions / things / characteristics / marks are all empty of inherent existence <==> because of being interdependent and merely labeled / imputed by the mind.)

(i.e. Truly liberated: liberated / awakened without being liberated / awakened;
without apprehending / opposing / differentiating / accepting / rejecting / changing anything;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)

_________________________________________________

[14. ¦¦ NUANCES: GOING FROM THE APPARENT OPPOSITION BETWEEN THE TWO TRUTHS [2T]
==> TO THE INCONCEIVABLE UNION OF THE TWO TRUTHS [U2T];
THE SAME FOR THE GROUND AND ITS MANIFESTATIONS [UGM / U2T-GM].:]
-
Mañjuśrī responded, “Well then, venerable Śāradvatīputra,
what is this liberated mind of yours?”

To this Śāradvatīputra answered, “Mañjuśrī,
.
it is only in [conventional] relative terms that a mind is said to be liberated [T1].
(Note: This seems to say that things do exist relatively somehow;
but they exist only conventionally / inter-subjectively as mere names / labels imputed by the mind;
they exist co-relatively / co-dependently with the mind <==> thus are empty of inherent existence.
They are not really existent, not completely non-existent, not both together, not neither.
It is not clear if Śāradvatīputra is aware of these subtleties. Mañjuśrī will correct him.)
-
Ultimately there is no bound or liberated mind to be observed [T2] [U2T].”
-
(— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)
.
(Note: Here apparent opposites, including the two truths, seem to be different / separate / in opposition [2T].
But that is not the case; they are more like inseparable, interdependent, in harmony, in Union [U2T / Uopp].)

(i.e. The Non-duality / Union of the Two Truths about the two truths themselves [U2T-2T]:
All dharmas – including all apparent opposites, the three spheres – subject / mind, relation / action, objects / phenomena –, the two truths (appearance / dependent origination / relativity / functionality vs. emptiness), the Ground and its manifestations – are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
They are empty of inherent existence [T2-2T] <==> because of being inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony [T1-2T], merely labeled / imputed by the mind in dependence of its conditioning / karma [U3S-2T]. And vice versa: one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) ]U2T-2T]. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T-2T].
-
Thus unborn, unconditioned, non-existent, unchanging, unceasing, indestructible, inconceivable.
-
All dharmas / all apparent opposites / all three spheres / the two truths / the Ground & manifestations / the three stages of becoming …
are ‘completed / perfected / purified / transcended / transmuted’
by directly perceiving / realising / experiencing
– their inconceivable true nature & dynamic as it is here & now / Suchness / Dharmata,
– their Union of the Two Truths [U2T],
– their Union of the three spheres [U3S / U2T-3S],
– their Union of apparent opposites [Uopp / U2T-opp],
– their Union of the Two Truths about the Two Truths [U2T-2T],
– their Union of manifestations and Ground [UGM / U2T-GM];
– the fact that they are all facets of the same unique inconceivable Jewel / Ground / Buddha [UGM]
– thus primordially equal / pure / perfect / divine / complete / free / enlightened
/ the inseparable three pure kayas, the true Buddha.
-
So all dharmas / marks / labels / the three spheres of any relation or action / the apparent opposites of any duality or triad... / the two truths / the Ground and its manifestations / methods and wisdom … cannot really be perceived / felt / known / experienced / apprehended / opposed / differentiated / ranked / accepted / affirmed / sought / caused / produced / rejected / negated / abandoned / eliminated / terminated / stopped / extinguished / changed / improved / purified / used / liberated / awaken to … or NOT (for each of those points);
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)

_________________________________________________

[15. ¦¦ NUANCES: GOING FROM THE APPARENT OPPOSITION BETWEEN THE TWO TRUTHS [2T]
==> TO THE INCONCEIVABLE UNION OF THE TWO TRUTHS [U2T / U2T-2T];
THE SAME FOR THE GROUND AND ITS MANIFESTATIONS [UGM / U2T-GM].:]
-
Mañjuśrī asked him,
“Would you say that the [indivisible / non-dual] nature of the realm of phenomena
[Ground / Reality as it is / U2T]
is relative or ultimate?”

Śāradvatīputra replied, “Mañjuśrī,
.
within the [indivisible / non-dual] nature of the realm of phenomena
[Ground / Reality as it is / U2T]
neither the relative nor the ultimate [T1 / appearances / manifestations or T2 / emptiness / Ground]
can be observed [U2T-2T / U2T-GM]”.
-
(— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)
.
(i.e. We talk in terms of the two truths, but those two truths – appearances / dependent origination / relative functionality and emptiness – are themselves like a Union of being empty of inherent existence [T2-2T] <==> because of being dependently co-arisen / interdependent [T1-2T], merely labeled / imputed by the mind; and vice versa [U2T-2T]. So there is no ‘relative realm / truth’ or ‘emptiness realm / truth’ to grasp.)

(i.e. Sameness / Non-duality / Union of opposites [Uopp]:
The Ground / Realm of phenomena / 'Reality as it is'
is non-dual: not many / dual, not one / non-dual, not both together, not neither.
-
All dharmas
– including all apparent opposites of any duality / triad / quad / etc.,
– the three spheres of any relation / action,
– even the two truths themselves,
– and the Ground and its manifestations –
are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
All dharmas are all like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T].
Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
So there is no independent / universal / absolute / inherently existing BASIS for any differentiation / opposition / judgment / discrimination / affirmation / negation / acceptation / rejection / abandonment / elimination / stopping / change / improvement / purification / activity / perception / feeling / knowledge / description / definition / characterisation / qualification in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T]
– not for the Ground and not for its unceasing spontaneous natural manifestations –.)

(i.e. The Non-duality / Union of apparent opposites [Uopp / U2T-opp]: Apparent opposites – like impure vs. pure, bound vs. liberated, defilement vs. purification, samsara vs. nirvana, sentient beings vs. Buddha, the three spheres, the two truths (appearance / dependent origination / relativity / functionality vs. emptiness), the Ground vs. its manifestations, the realm of phenomena vs. awakening / buddhahood / wisdom, method vs. wisdom – are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
They are empty of inherent existence [T2] <==> because of being inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma [U3S]. And vice versa: one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) ]U2T]. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T].
-
Thus unborn, unconditioned, non-existent, unchanging, unceasing, indestructible, inconceivable.
-
All dharmas / all apparent opposites / all three spheres / the two truths / the Ground & manifestations / the three stages of becoming …
are ‘completed / perfected / purified / transcended / transmuted’
by directly perceiving / realising / experiencing
– their inconceivable true nature & dynamic as it is here & now / Suchness / Dharmata,
– their Union of the Two Truths [U2T],
– their Union of the three spheres [U3S / U2T-3S],
– their Union of apparent opposites [Uopp / U2T-opp],
– their Union of the Two Truths about the Two Truths [U2T-2T],
– their Union of manifestations and Ground [UGM / U2T-GM];
– the fact that they are all facets of the same unique inconceivable Jewel / Ground / Buddha [UGM]
– thus primordially equal / pure / perfect / divine / complete / free / enlightened
/ the inseparable three pure kayas, the true Buddha.
-
So all dharmas / marks / labels / the three spheres of any relation or action / the apparent opposites of any duality or triad... / the two truths / the Ground and its manifestations / methods and wisdom … cannot really be perceived / felt / known / experienced / apprehended / opposed / differentiated / ranked / accepted / affirmed / sought / caused / produced / rejected / negated / abandoned / eliminated / terminated / stopped / extinguished / changed / improved / purified / used / liberated / awaken to … or NOT (for each of those points);
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)

Mañjuśrī asked him, “Venerable Śāradvatīputra,
.
how, then, can you declare that the mind is liberated in relative terms?”
-
(— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)
.
(Note: Here apparent opposites, including the two truths, seem to be different / separate / in opposition [2T].
But that is not the case; they are more like inseparable, interdependent, in harmony, in Union [U2T / Uopp].)
.
(i.e. We talk in terms of the two truths, but those two truths – appearances / dependent origination / relative functionality and emptiness – are themselves like a Union of being empty of inherent existence [T2-2T] <==> because of being dependently co-arisen / interdependent [T1-2T], merely labeled / imputed by the mind; and vice versa [U2T-2T]. So there is no ‘relative realm / truth’ or ‘emptiness realm / truth’ to grasp.)

_________________________________________________

[16. ¦¦ THE MIDDLE WAY: NO REAL EXISTENCE / FUNCTIONALITY, NO COMPLETE NON-EXISTENCE / NON-FUNCTIONALITY, NO BOTH TOGETHER, NO NEITHER: There are no subject / mind, no relation / action / karma, no objects / phenomena / world, no affliction / defilements, no purification, no twelve links of dependent originations, no rebirths, no bondage, no liberation, no samsara, no nirvana, no awakening, no two truths, no relative, no absolute, no Ground, no manifestations … whatsoever in absolute terms, 'just conventionally / relatively / inter-subjectively'. All dharmas / marks / actions / relations / opposites / dualities are not really existent / dependently arisen / functional, not completely non-existent / non-dependently-arisen / non-functional, not both together, not neither. The Ground / Genuine-emptiness / Union of the Two Truths is not nothingness / rejection of the world / rejection of samsara. So it is not about accepting / seeking / rejecting / abandoning / eliminating / stopping / changing / improving anything in absolute terms, 'just conventionally / relatively / inter-subjectively').:]

So Śāradvatīputra asked,
“Mañjuśrī, is there, then, never any mind that is liberated at all?”

Mañjuśrī answered, “Venerable Śāradvatīputra,
if there were a mind to be observed inside, outside, or in between [in absolute terms],
then there could also be a liberated mind [in absolute terms].
However, venerable Śāradvatīputra,

there is no mind to be observed inside, outside, or in between,
and therefore there is no bondage or liberation whatsoever.”
-
(— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)

(i.e. No real subject / person / self is having rebirths in the six realms of samsara,
or is being liberated in nirvana;
there are no real subject / goer, relation / action / going, object / result / destination;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)

(i.e. There are no real three stages of becoming / three times for anything / any being / any relation / action:
i. dependent origination / beginning / birth / before / past,
ii. duration / middle / life / change / evolution / abiding or going forth / rebirths / during / present,
iii. cessation / ending / death / elimination / stopping / after / future – or liberation / nirvana extinction of the five aggregates / awakening;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)

(i.e. The Non-duality / Union of apparent opposites like the three stages of becoming [Uopp / U2T-opp]: Apparent opposites – like impure vs. pure, defilement vs. purification, samsara vs. nirvana, sentient beings vs. Buddha, ignorance vs. wisdom, the three spheres of going, the three stages of becoming, the two truths (appearance / dependent origination / relativity / functionality vs. emptiness), the Ground vs. its manifestations, the realm of phenomena vs. awakening / buddhahood / wisdom, method vs. wisdom – are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
They are empty of inherent existence [T2] <==> because of being inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma [U3S]. And vice versa: one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) ]U2T]. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T].
-
Thus unborn, unconditioned, non-existent, unchanging, unceasing, indestructible, inconceivable.
-
All dharmas / all apparent opposites / all three spheres / the two truths / the Ground & manifestations / the three stages of becoming …
are ‘completed / perfected / purified / transcended / transmuted’
by directly perceiving / realising / experiencing
– their inconceivable true nature & dynamic as it is here & now / Suchness / Dharmata,
– their Union of the Two Truths [U2T],
– their Union of the three spheres [U3S / U2T-3S],
– their Union of apparent opposites [Uopp / U2T-opp],
– their Union of the Two Truths about the Two Truths [U2T-2T],
– their Union of manifestations and Ground [UGM / U2T-GM];
– the fact that they are all facets of the same unique inconceivable Jewel / Ground / Buddha [UGM]
– thus primordially equal / pure / perfect / divine / complete / free / enlightened
/ the inseparable three pure kayas, the true Buddha.
-
So all dharmas / marks / labels / the three spheres of any relation or action / the apparent opposites of any duality or triad... / the two truths / the Ground and its manifestations / methods and wisdom … cannot really be perceived / felt / known / experienced / apprehended / opposed / differentiated / ranked / accepted / affirmed / sought / caused / produced / rejected / negated / abandoned / eliminated / terminated / stopped / extinguished / changed / improved / purified / used / liberated / awaken to … or NOT (for each of those points);
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)

_________________________________________________

[17. ¦¦ THIS TEACHING IS DEEP, HARD TO UNDERSTAND, EASILY MISUNDERSTOOD, NOT FOR EVERYBODY – ONE PROBLEM IS OUR FLAWED CONDITIONED DUALISTIC CONCEPTUAL MIND(S).:]

At that point two hundred monks from that retinue heard this teaching by Mañjuśrī and rose from their seats, getting ready to leave. They said, “If nobody was ever liberated and nobody ever will be, what is the point of our going forth and taking vows to become monks? If there is no such thing as deliverance at all, then what purpose would it serve to train on the path?” Disapproving and disconcerted, they then left the gathering.

Considering what ought to be done to train those monks, youthful Mañjuśrī projected an emanation in the form of a monk on the road in front of them.

When they encountered the emanation, the monks asked him,
“Where do you come from, venerable one?”

“Venerable ones,” he replied, “I do not wish to participate in the Dharma teaching that youthful Mañjuśrī is now giving. I do not understand it, I am not interested in it, and I do not believe in it. Hence, I have left the gathering.”

The two hundred monks concurred, “We do not wish to be present at Mañjuśrī’s Dharma teaching, either. We do not understand it, we are not interested in it, and we do not believe in it. Therefore, we have also left the gathering.”

Addressing the two hundred monks, the emanated monk asked them, “What were the disagreeable points in youthful Mañjuśrī’s Dharma teaching that made you leave the gathering?”

The monks replied, “Venerable one, youthful Mañjuśrī declared that nobody ever achieves anything, and that there is no such thing as gaining realization and liberation. At that point we thought, if nobody ever gains any attainment, realization, or liberation, then what purpose would there be in our going forth, and why should we have taken vows to become monks? Why should we observe celibacy? If there were no such thing as deliverance at all, what purpose would it serve to train on the path? It was with these thoughts in mind that we left the gathering.”

The emanated monk asked the group, “Venerable ones, did you simply leave because you did not appreciate what was being said? Or did you reject the teaching and express your displeasure in words?”

They replied, “We just left because we did not like it. We did not reject the teaching, nor as we left did we say anything unpleasant.”

“Well done,” said the emanated monk. “Venerable ones, to refrain from dispute is the foremost training for spiritual practitioners. Therefore, without saying anything offensive and without arguing against this teaching, let us try to follow it for a while.

“Venerable ones, would you say that the mind is blue, or is it yellow? Or is it red or white? Or would you say that it is similar to the color of madder, or of a crystal? Is it real, or should we call it unreal? Is it permanent, or would you say that it is impermanent? Does it have a form, or would you say that it is formless?”

The monks replied, “Venerable one, the mind does not have any form and it cannot be shown. It has no appearance yet is unimpeded. It has no dwelling and is imperceptible.”

The emanated monk then asked the group, “Venerable ones, the mind that has no form and cannot be shown, that has no appearance, is unimpeded, has no dwelling, and is imperceptible ‍— do you think that it is to be observed as something that can be said to dwell inside? Or to dwell outside? Or to dwell in between?”

“No, it is none of these,” said the monks.

So the emanation continued, “If the mind has no form, cannot be shown, has no appearance, is unimpeded, without dwelling, and imperceptible, if it is not to be observed inside, nor outside, nor in between, do you think it is real and established?”

“No, it is not,” answered the monks.

“Do you then think, venerable ones, that a mind that is not real and not established can nevertheless be liberated?”

“No, it cannot,” they replied.

“Venerable ones,” the emanation continued, “now consider youthful Mañjuśrī’s teaching.
He said that

within the [indivisible / non-dual] nature of the realm of phenomena
[Ground / Reality as it is / U2T]
there is neither affliction nor purification [manifestations

Middle Way Buddhism Blog

Wednesday, November 30, 2022

The Indivisible Nature of the Realm of Phenomena - 221

A. Summary ¦¦

B. Introduction (1-9) ¦¦

C. The Translation (10-38) ¦¦