Friday, November 18, 2022

The Dharani of the Vajra Quintessence - 220

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The Dhāraṇī of the Vajra Quintessence - 220
[about the primordial extreme equality / purity / perfection / freedom of all dharmas
(in the non-dual sense of those terms: not this, not non-this …)
– including of the three poisons, the five aggregates,
the twelve links of dependent origination, the karmic cycle itself, and all karma –;
because of the inconceivable Ground / Suchness / Union of the Two Truths
about all dharmas / opposites / three spheres / two truths …]
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Note: Irreversible bodhisattva great beings use ‘dhāraṇīs’
as skillful means to never forget / hesitate / doubt … about
the important points of the Dharma, of the ‘Perfection of Wisdom”.
Ex. The ‘Heart Sutra’ originally called the ‘Prajna-paramita Dhāraṇī’,
with its concluding Mantra: Gate Gate Paragate Parasamgate Bodhi Soha!
.
Ex. The unique super-dhāraṇī of the inconceivable Union of the Two Truths
ex. about all dharmas in general [U2T],
about apparent opposites in any duality / triad / quads / etc. [Uopp / U2T-opp],
about opposites like the three spheres of any relation / action  [U3S / U2T-3S],
about opposites like the two truths themselves [U2T-2T],
about opposites like the Ground vs. its manifestations [UGM / U2T-GM],
about opposites like about virtuous methods / adapted skillful means vs. wisdom / emptiness,
about opposites like the three stages of becoming: origination / duration / change / cessation
vs. non-origination / non-duration / non-change / non-cessation ( = the extreme purity of all dharmas),
about opposites like equality / purity / perfection / freedom vs. inequality / impurity / imperfection / bondage.
.
One ‘ultimate formula’ to resume, not forget about, not be unsure about,
the important points of the ‘Perfection of Wisdom with skillful means’.
A great tool to validate all other teachings.
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Source: https://read.84000.co/translation/toh139.html

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


SUMMARY

In The Dhāraṇī of the Vajra Quintessence,
the bodhisattva of wisdom Mañjuśrī asks the Buddha to propound
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a teaching on the highest wisdom
that questions foundational Buddhist concepts
and categories from an ultimate standpoint [T2]
without denying their conventional efficacy [T1] [U2T].
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[i.e. Teaching the inconceivable Union of the Two Truths about all dharmas / U2T:
all dharmas are appearing [T1] but still empty of inherent existence [T2],
empty but still conventionally dependently co-appearing & relatively functional.]
[Note: Examples of classical Buddhist concepts and categories to analyse / complete / purify / transcend / transmute … using the Dhāraṇī of the Union of the Two Truths: bodhicitta, the three Jewels, the three realms, defilement & purification, the three poisons, virtues & non-virtues, Māra, the six realms, karma, the four Noble Truths, the twelve links of dependent origination, no-self / emptiness, bondage / samsara vs. liberation / nirvana, the three vajras, the six irreducible elements, the five aggregates, the eighteen elements, the three spheres, the three stages of becoming, the three vehicles, ignorance & wisdom, the six perfections, immeasurables, mindfulness / concentrations, applications of mindfulness, right exertions, bases of miraculous powers, faculties, branches of awakening, buddha qualities,
all concepts, dualities, views, tools / virtuous methods / adapted skillful means / practices, goals.
Each one of them could be a door / basis to the dhāraṇī, to the inconceivable true nature & dynamic of Reality as it is [U2T], because the suchness of one is the suchness of all.]

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[The super-dhāraṇī of the inconceivable Union of the Two Truths about all dharmas / opposites, like existence / causality  / functionality vs. non-existence / non-causality / non-functionality:]
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(i.e. View: The dhāraṇī of the inconceivable Union of the Two Truths about all dharmas [U2T] (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; past, present, future; pure, impure; of both samsara & nirvana), about apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp] (ex. good vs. bad, pure vs. impure, method vs. wisdom, all-dharmas vs. awakening, samsara vs. nirvana, sentient beings vs. buddhas), about the three spheres any relation / action [U3S / U2T-3S] (ex. subject / actor / producer / cause / perceiver / knower, relation / action / production / causality / perception / cognition, object / result / product / effect / perceived / known), about the two truths themselves [U2T-2T] (dependent origination and emptiness), about the Ground and its manifestations [UGM / U2T-GM], etc.
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All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are empty of inherent existence [T2],
not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing
<==> because/thus conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind [U3S],
not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing.
i.e. Not arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing in absolute terms, just conventionally / relatively / inter-subjectively.
.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
All dharmas are appearing but empty of inherent existence,
empty but still conventionally dependently co-arisen & relatively functional.
Even if everything is empty of inherent existence, there are still valid useful meaningful conventional relative efficient tools / adapted skillful means / concepts / views / methods / practices / goals.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are not really different / separate / multiple / dual / in opposition; but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is).
.
Something could be co-dependent with its parts & wholes, with its causes & effects, with its conceptual opposite(s), and especially phenomena / objects co-dependent with the subject / mind merely labeling / imputing / imagining / creating it in dependence of its conditioning / karma in the karmic cycle [U3S]
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
So there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / evolution / change / functionality, cessation / ending / death / going.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. Not existent / real, not non-existent / non-real, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together [2T], not neither of the two truths [1T];
not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
not equal / pure / perfect / complete / free, not unequal / impure / imperfect / incomplete / not-free, not both together, not neither.
.
Meaning, all dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions – inherent existence and relation / opposition / duality –, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / Karma (physical, conceptual, mental; individual, collective, cosmic). Their inconceivable true nature & dynamic as it is has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking of anything in absolute terms, just conventionally / relatively / inter-subjectively.
.
There is nothing to accept / affirm / seek / add / do / differentiate / describe / conceptualise in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do / not-differentiate / not-describe / not-conceptualise in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are spontaneous natural non-dual manifestations of the Ground, inseparable from the inconceivable unique undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of apparent opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM] / the true Buddha / Tathagata [UGM / U2T-GM].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are primordially 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’ …
.
So we could use these valid useful efficient meaningful dharmas / tools / adapted skillful means / antidotes / counterpoints / concepts / ideas / marks /  characteristics / properties / attributes / signs / labels / dualities / opposites / views / methods / practices / goals … conventionally / relatively / inter-subjectively, but never in absolute terms, never apprehending / opposing / differentiating / accepting / rejecting / changing them in absolute terms.
.
This is one ‘super-dhāraṇī’ / ‘ultimate formula’ to resume, and not forget about,
the important points of the ‘Perfection of Wisdom with skillful means’.
Each elements mentioned above is a possible mini-dhāraṇi / mini-door / mini-gate
to the whole big-picture, the super-dhāraṇi.
Depending on one’s individual karma one ‘point of access’ could be better / easier than another;
but ultimately all points imply / prove / support / are in harmony with all the other points,
with the whole big-picture.
.
It is called “the dhāraṇī of purity” because that one of its conclusions.
But we should not grasp at this “purity” because that is just a pointer to the moon, not the moon itself. Dharmas are not pure, not impure, not both together, not neither — not in absolute terms, just conventionally / relatively / inter-subjectively; that is why we say 'everything is primordially equal / pure / perfect …” as a temporary imperfect antidote / counterpoint to our usual position: to grasp at the duality impurity vs. purity.
To fall for any of the four extreme positions about this duality — accepting ‘purity’ while rejecting ‘impurity’ in absolute terms, or vice versa, or to accept both together, or to reject both, would not be in accord with the true nature of Reality as it is, and would result in more suffering for self and others.)
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The Buddha begins by teaching, in a paradoxical tone that defines the entire discourse, that
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although there is neither awakening nor buddha qualities [empty of inherent existence] [T2],
bodhisattvas nonetheless aspire for buddhahood [still relatively functional] [T1] [U2T].
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(i.e. Path: Union of virtuous methods and wisdom / emptiness: Emptiness does not mean complete no-arising / no-existence / no-change / no-functionality. Emptiness does not contract conventional relative truths. It is possible to act in accord with both truths.  Acting / practicing without acting / practicing in absolute terms, without apprehending / opposing / differentiating / accepting / rejecting / changing anything in absolute terms, just conventionally / relatively / inter-subjectively. Thus acting more and more in accord with the two inseparable aspects of Reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas.)

This is followed by a lengthy series of similar paradoxes that examine basic Buddhist
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distinctions between the worlds of buddhas [pure] and sentient beings [impure]
while pointing to the common ground underlying them [same true nature & dynamic]
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[i.e. Teaching the non-duality / inseparability / interdependence / harmony /
Union of apparent opposites / Uopp / U2T-opp];
including the Union of all-dharmas / samsara and awakening / nirvana,
the Union of the three spheres – subject, relation / action, object –,
the Union of the Two Truths about the the two truths themselves,
and the Union of the Ground and its manifestations.]

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[The super-dhāraṇī of the inconceivable Union of the Two Truths about all dharmas  / opposites, like sentient beings vs. buddhas, bondage vs. freedom, samsara vs. nirvana:]
.
(i.e. View: The dhāraṇī of the inconceivable Union of the Two Truths about all dharmas [U2T] (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; past, present, future; pure, impure; of both samsara & nirvana), about apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp] (ex. good vs. bad, pure vs. impure, method vs. wisdom, all-dharmas vs. awakening, samsara vs. nirvana, sentient beings vs. buddhas), about the three spheres any relation / action [U3S / U2T-3S] (ex. subject / actor / producer / cause / perceiver / knower, relation / action / production / causality / perception / cognition, object / result / product / effect / perceived / known), about the two truths themselves [U2T-2T] (dependent origination and emptiness), about the Ground and its manifestations [UGM / U2T-GM], etc.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are empty of inherent existence [T2],
not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing
<==> because/thus conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind [U3S],
not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing.
i.e. Not arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing in absolute terms, just conventionally / relatively / inter-subjectively.
.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
All dharmas are appearing but empty of inherent existence,
empty but still conventionally dependently co-arisen & relatively functional.
Even if everything is empty of inherent existence, there are still valid useful meaningful conventional relative efficient tools / adapted skillful means / concepts / views / methods / practices / goals.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are not really different / separate / multiple / dual / in opposition; but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is).
.
Something could be co-dependent with its parts & wholes, with its causes & effects, with its conceptual opposite(s), and especially phenomena / objects co-dependent with the subject / mind merely labeling / imputing / imagining / creating it in dependence of its conditioning / karma in the karmic cycle [U3S]
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
So there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / evolution / change / functionality, cessation / ending / death / going.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. Not existent / real, not non-existent / non-real, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together [2T], not neither of the two truths [1T];
not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
not equal / pure / perfect / complete / free, not unequal / impure / imperfect / incomplete / not-free, not both together, not neither.
.
Meaning, all dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions – inherent existence and relation / opposition / duality –, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / Karma (physical, conceptual, mental; individual, collective, cosmic). Their inconceivable true nature & dynamic as it is has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking of anything in absolute terms, just conventionally / relatively / inter-subjectively.
.
There is nothing to accept / affirm / seek / add / do / differentiate / describe / conceptualise in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do / not-differentiate / not-describe / not-conceptualise in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are spontaneous natural non-dual manifestations of the Ground, inseparable from the inconceivable unique undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of apparent opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM] / the true Buddha / Tathagata [UGM / U2T-GM].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are primordially 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’ …
.
So we could use these valid useful efficient meaningful dharmas / tools / adapted skillful means / antidotes / counterpoints / concepts / ideas / marks /  characteristics / properties / attributes / signs / labels / dualities / opposites / views / methods / practices / goals … conventionally / relatively / inter-subjectively, but never in absolute terms, never apprehending / opposing / differentiating / accepting / rejecting / changing them in absolute terms.
.
This is one ‘super-dhāraṇī’ / ‘ultimate formula’ to resume, and not forget about,
the important points of the ‘Perfection of Wisdom with skillful means’.
Each elements mentioned above is a possible mini-dhāraṇi / mini-door / mini-gate
to the whole big-picture, the super-dhāraṇi.
Depending on one’s individual karma one ‘point of access’ could be better / easier than another;
but ultimately all points imply / prove / support / are in harmony with all the other points,
with the whole big-picture.
.
It is called “the dhāraṇī of purity” because that one of its conclusions.
But we should not grasp at this “purity” because that is just a pointer to the moon, not the moon itself. Dharmas are not pure, not impure, not both together, not neither — not in absolute terms, just conventionally / relatively / inter-subjectively; that is why we say 'everything is primordially equal / pure / perfect …” as a temporary imperfect antidote / counterpoint to our usual position: to grasp at the duality impurity vs. purity.
To fall for any of the four extreme positions about this duality — accepting ‘purity’ while rejecting ‘impurity’ in absolute terms, or vice versa, or to accept both together, or to reject both, would not be in accord with the true nature of Reality as it is, and would result in more suffering for self and others.)
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One key doctrinal point is that
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the qualities of ordinary people [impure dharmas]
are neither distinct from, nor to be conflated with, [not two, not one]
the qualities of buddhas [pure dharmas].
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[i.e. Teaching the Non-duality / Union of apparent opposites of any duality / triad / quad / etc.;
opposites like ordinary people vs. Buddhas, pure vs. impure, samsara vs. nirvana, all dharmas vs. awakening.]

(i.e. Non-duality / Union of opposites: Apparent opposites – like sentient beings vs. Buddhas, or samsara vs. nirvana, or impure vs. pure, etc. – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are not really in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony <==> thus empty of inherent existence. They have the same inconceivable Ground / True nature & dynamic as it is / Union of the Two Truths [U2T]. So we cannot really differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.)

When asked why this is so, the Buddha explains that
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the dhāraṇī of the vajra quintessence
is [non-dualistic] non-conceptual [inconceivable]
and immanent in all things [all-pervading, timeless],
from emotional defilements (impure) up to the realization of buddhahood (pure).
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[i.e. Teaching the inconceivable unique all pervading timeless Ground / Basis /
Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness /
True nature & dynamic of all dharmas / Union of the Two Truths
about all dharmas – pure or impure, bound or liberated, samsara or nirvana –.]

(i.e. Same Ground / True nature & dynamic for all dharmas: The inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas – good or bad, pure or impure, from samsara or nirvana.)

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Since all phenomena [T1] are equally empty of intrinsic essence [T2] [U2T],
they are already intrinsically pure [primordial purity / extreme purity]
and beyond [all dualities like:] bondage or liberation.
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[i.e. Teaching the primordial equality / purity / perfection / completeness / freedom of all dharmas;
teaching the extreme purity of all dharmas: not ‘this’, not ‘non-this’, not both together, not neither,
and there is no fifth – for whatever ‘this’ is.]

(i.e. Extreme purity: All dharmas are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. In the non-dual sense of those terms.
All dharmas are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. All dharmas are not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing; not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing, not both together, not neither.
Ex. All dharmas are not impure, not pure, not both together, not neither, and there is no fifth. That is why we say ‘all dharmas are pure’ as an antidote to our usual position / conditioning / karma: that some dharmas are pure and some impure. The same for all other dualities …)

(i.e. The Middle Way: 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, just conventionally / relatively / inter-subjectively: ex. all 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 – including all dharmas (physical, conceptual, mental fabrications; body, speech and mind; good, bad, neutral; past, present, future), the three spheres (subjects / beings, relations / actions, objects / phenomena), all apparent opposites, even the two truths themselves (dependent origination and emptiness of inherent existence), even the ground and its inseparable manifestations.
Why? Because of the Union of the Two Truths about all dharmas. … Because everything is primordially equal, pure, perfect …)


INTRODUCTION

The Dhāraṇī of the Vajra Quintessence belongs to the Buddhist genre called dhāraṇī or “incantation” (Tib. gzungs). In the Degé Kangyur most works of this class, usually short Mahāyāna sūtras or tantric texts, are found in the corresponding General Sūtra or Action Tantra sections, but are also duplicated in their own Compendium of Dhāraṇīs section of two hundred and sixty-four texts (Tohoku nos. 846–1108). The present scripture, however, is included only in the General Sūtra section and is one of the few such sūtras that, despite having the term dhāraṇī in their titles, are not duplicated in the compendium.
This particular text is not a dhāraṇī in the sense in which that term is applied to a large number of scriptures containing a specific mantra-like formula recited in order to bring about a desired result.
It contains no such formula at all, but rather
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presents a series of specific dhāraṇīs
that constitute spiritual qualities or forms of spiritual realization.
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(Note: All of those specific dhāraṇīs can be subsumed into one super-dhāraṇī :
the Union of the Two Truths about all dharmas [U2T] – as presented in the box above –,
about the apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp],
about apparent opposites like the three spheres of any relation / action [U3S / U2T-3S],
about apparent opposites like the two truths themselves [U2T-2T],
about apparent opposites like the Ground / Suchness vs. its manifestations [UGM / U2T-GM],
about apparent opposites like virtuous methods / adapted skillful means  vs. wisdom / emptiness.
In other words adopting the Middle Way free from all extremes & middle in everything,
the extreme purity of all dharmas (not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is),
the primordial equality / purity / perfection / divinity / completeness / freedom / enlightenment of all dharmas.)
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(𝙽𝚘𝚝𝚎: “𝚃𝚑𝚎 𝚝𝚎𝚛𝚖 𝚍𝚑ā𝚛𝚊ṇī 𝚑𝚊𝚜 𝚝𝚑𝚎 𝚜𝚎𝚗𝚜𝚎 𝚘𝚏 𝚜𝚘𝚖𝚎𝚝𝚑𝚒𝚗𝚐 𝚝𝚑𝚊𝚝 “𝚑𝚘𝚕𝚍𝚜” 𝚘𝚛 “𝚛𝚎𝚝𝚊𝚒𝚗𝚜,” 𝚊𝚗𝚍 𝚜𝚘 𝚒𝚝 𝚌𝚊𝚗 𝚛𝚎𝚏𝚎𝚛 𝚝𝚘 𝚝𝚑𝚎 𝚜𝚙𝚎𝚌𝚒𝚊𝚕 𝚌𝚊𝚙𝚊𝚌𝚒𝚝𝚢 𝚘𝚏 𝚙𝚛𝚊𝚌𝚝𝚒𝚝𝚒𝚘𝚗𝚎𝚛𝚜 𝚝𝚘 𝚖𝚎𝚖𝚘𝚛𝚒𝚣𝚎 𝚊𝚗𝚍 𝚛𝚎𝚌𝚊𝚕𝚕 𝚍𝚎𝚝𝚊𝚒𝚕𝚎𝚍 𝚝𝚎𝚊𝚌𝚑𝚒𝚗𝚐𝚜. 𝙸𝚝 𝚌𝚊𝚗 𝚊𝚕𝚜𝚘 𝚛𝚎𝚏𝚎𝚛 𝚝𝚘 𝚊 𝚟𝚎𝚛𝚋𝚊𝚕 𝚎𝚡𝚙𝚛𝚎𝚜𝚜𝚒𝚘𝚗 𝚘𝚏 𝚝𝚑𝚎 𝚝𝚎𝚊𝚌𝚑𝚒𝚗𝚐𝚜‍ — 𝚊𝚗 𝚒𝚗𝚌𝚊𝚗𝚝𝚊𝚝𝚒𝚘𝚗, 𝚜𝚙𝚎𝚕𝚕, 𝚘𝚛 𝚖𝚗𝚎𝚖𝚘𝚗𝚒𝚌 𝚏𝚘𝚛𝚖𝚞𝚕𝚊 𝚝𝚑𝚊𝚝 𝚍𝚒𝚜𝚝𝚒𝚕𝚕𝚜 𝚊𝚗𝚍 “𝚑𝚘𝚕𝚍𝚜” 𝚎𝚜𝚜𝚎𝚗𝚝𝚒𝚊𝚕 𝚙𝚘𝚒𝚗𝚝𝚜 𝚘𝚏 𝚝𝚑𝚎 𝙳𝚑𝚊𝚛𝚖𝚊 𝚊𝚗𝚍 𝚒𝚜 𝚞𝚜𝚎𝚍 𝚋𝚢 𝚙𝚛𝚊𝚌𝚝𝚒𝚝𝚒𝚘𝚗𝚎𝚛𝚜 𝚝𝚘 𝚊𝚝𝚝𝚊𝚒𝚗 𝚖𝚞𝚗𝚍𝚊𝚗𝚎 𝚊𝚗𝚍 𝚜𝚞𝚙𝚛𝚊𝚖𝚞𝚗𝚍𝚊𝚗𝚎 𝚐𝚘𝚊𝚕𝚜. 𝚃𝚑𝚎 𝚜𝚊𝚖𝚎 𝚝𝚎𝚛𝚖 𝚒𝚜 𝚊𝚕𝚜𝚘 𝚞𝚜𝚎𝚍 𝚝𝚘 𝚍𝚎𝚗𝚘𝚝𝚎 𝚝𝚎𝚡𝚝𝚜 𝚝𝚑𝚊𝚝 𝚌𝚘𝚗𝚝𝚊𝚒𝚗 𝚜𝚞𝚌𝚑 𝚏𝚘𝚛𝚖𝚞𝚕𝚊𝚜.”
https://read.84000.co/glossary/entity-3666.html )

(𝘕𝘰𝘵𝘦: 𝘋𝘩𝘢𝘳𝘢𝘯𝘪-𝘥𝘰𝘰𝘳𝘴: 𝘼 𝙙𝙝𝙖𝙧𝙖𝙣𝙞 𝘪𝘴 𝘢 𝘷𝘦𝘳𝘣𝘢𝘭 𝘦𝘹𝘱𝘳𝘦𝘴𝘴𝘪𝘰𝘯
𝘸𝘩𝘪𝘤𝘩 𝘱𝘦𝘳𝘮𝘪𝘵𝘴 𝘵𝘰 “𝘣𝘦𝘢𝘳 𝘪𝘯 𝘮𝘪𝘯𝘥” 𝘢 𝘤𝘦𝘳𝘵𝘢𝘪𝘯 𝘵𝘳𝘶𝘵𝘩. (𝘢 𝘮𝘯𝘦𝘮𝘰𝘯𝘪𝘤 𝘵𝘳𝘪𝘤𝘬)
𝘐𝘵 𝘪𝘴 𝘢 𝘩𝘦𝘭𝘱 𝘵𝘰 𝘮𝘦𝘮𝘰𝘳𝘺, 𝘵𝘰 𝘱𝘳𝘰𝘭𝘰𝘯𝘨𝘦𝘥 𝘮𝘦𝘥𝘪𝘵𝘢𝘵𝘪𝘰𝘯, 𝘢𝘯𝘥, 𝘪𝘯 𝘢𝘥𝘥𝘪𝘵𝘪𝘰𝘯, 𝘭𝘪𝘬𝘦 𝘢 𝘮𝘢𝘯𝘵𝘳𝘢
𝘪𝘵 𝘦𝘯𝘤𝘭𝘰𝘴𝘦𝘴 𝘵𝘩𝘦 𝘮𝘢𝘨𝘪𝘤𝘢𝘭 𝘦𝘧𝘧𝘪𝘤𝘢𝘤𝘺 𝘰𝘧 𝘵𝘩𝘦 𝘥𝘰𝘤𝘵𝘳𝘪𝘯𝘦,
𝘢𝘯𝘥 𝘩𝘢𝘴 𝘱𝘰𝘸𝘦𝘳 𝘵𝘰 𝘱𝘳𝘰𝘵𝘦𝘤𝘵 𝘪𝘵𝘴 𝘶𝘴𝘦𝘳 𝘧𝘳𝘰𝘮 𝘥𝘢𝘯𝘨𝘦𝘳.
𝘔𝘶𝘬𝘩𝘢 𝘮𝘦𝘢𝘯𝘴 “𝘥𝘰𝘰𝘳”, 𝘵𝘩𝘦 𝘦𝘯𝘵𝘳𝘢𝘯𝘤𝘦 𝘵𝘰 𝘢 𝘵𝘳𝘶𝘵𝘩, 𝘰𝘳 𝘵𝘰 𝘢𝘯 𝘢𝘴𝘱𝘦𝘤𝘵 𝘰𝘧 𝘳𝘦𝘢𝘭𝘪𝘵𝘺 (𝘥𝘩𝘢𝘳𝘮𝘢),
𝘰𝘳 𝘪𝘵 𝘮𝘢𝘺 𝘮𝘦𝘢𝘯 𝘵𝘩𝘦 “𝘢𝘴𝘱𝘦𝘤𝘵” 𝘪𝘵𝘴𝘦𝘭𝘧.
-
85 𝘛𝘩𝘦 𝘿𝙝𝙖𝙧𝙖𝙣𝙞𝙨 𝘸𝘪𝘭𝘭 𝘩𝘦𝘭𝘱 𝘩𝘪𝘮 𝘵𝘰 𝘳𝘦𝘮𝘦𝘮𝘣𝘦𝘳 𝘵𝘩𝘦 𝘵𝘦𝘢𝘤𝘩𝘪𝘯𝘨,
𝘢𝘯𝘥 𝘵𝘩𝘦 𝘤𝘰𝘯𝘤𝘦𝘯𝘵𝘳𝘢𝘵𝘪𝘰𝘯𝘴 𝘦𝘯𝘢𝘣𝘭𝘦 𝘩𝘪𝘮 𝘵𝘰 𝘤𝘰𝘯𝘵𝘦𝘮𝘱𝘭𝘢𝘵𝘦 𝘪𝘵 𝘸𝘪𝘵𝘩 𝘪𝘯𝘸𝘢𝘳𝘥 𝘤𝘢𝘭𝘮.
96. 𝘞𝘪𝘴𝘦 𝘒𝘯𝘰𝘸𝘭𝘦𝘥𝘨𝘦 𝘰𝘧 𝘿𝙝𝙖𝙧𝙖𝙣𝙞𝙨: 𝘪𝘵 𝘳𝘦𝘴𝘶𝘭𝘵𝘴 𝘪𝘯 𝘵𝘩𝘢𝘵 𝘰𝘯𝘦 𝘤𝘢𝘯 𝘣𝘦𝘢𝘳 𝘪𝘯 𝘮𝘪𝘯𝘥 𝘢𝘭𝘭 𝘵𝘩𝘦 𝘋𝘩𝘢𝘳𝘢𝘯𝘪𝘴.)
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First and foremost among these is the dhāraṇī of the vajra quintessence,
which is presented as the ultimate mode of being [suchness / true nature & dynamic as it is / U2T]
or state of realization that eludes all conceptual appropriation [indescribable / inconceivable]
while at the same time being immanent in all things [all pervading , timeless].
[i.e. Teaching the inconceivable unique all pervading timeless Ground / Basis /
Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness /
True nature & dynamic of all dharmas / Union of the Two Truths
about all dharmas – pure or impure, bound or liberated, samsara or nirvana –.]

(i.e. Same Ground / True nature & dynamic for all dharmas: The inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas – good or bad, pure or impure, from samsara or nirvana.)

(i.e. Dhāraṇī of the vajra quintessence: The liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine non-dual non-conceptual Ground / Suchness / True nature & dynamic of Reality as it is / Dharmadhatu / Dharmata / Buddha-nature / Genuine-emptiness / Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] – free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma; where there is nothing to accept nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively. The true nature of a speck of dust is the same as the true nature of our mind, and of a Buddha. Everything is this Reality as it is [U2T] – beyond all oppositions / dualities.)

The basic meaning of the Sanskrit dhāraṇa is to “hold,” “uphold,” or “maintain,” and by extension the term is frequently used in reference to memory and learning. In the context of the present work, the terms dhāraṇī or dhāraṇī gates (dhāraṇīmukha) refer at once to teachings that are retained, the avenues for putting them into practice, and the spiritual realizations that are thereby attained in a manner parallel to the way meditative absorption (samādhi) or samādhi gates (samādhimukha) are presented in many other Mahāyāna sūtras.

The sūtra opens in the town of Viśvā near the Himalayan mountains, where a large gathering of monks, gods, and celestial bodhisattvas have assembled to receive teachings from the Buddha. The Buddha’s main interlocutor throughout the teaching is the bodhisattva of wisdom, Mañjuśrī. The central discourse of the text is preceded by several miracles, great and small. First, the Buddha enters a special meditative state that renders him invisible to his audience. He then summons all the followers of the Mahāyāna in the universe and they miraculously assemble in the sky. At this point, the great bodhisattvas Mañjuśrī, Maitreya, Ratnaketu, and Avalokiteśvara each enter special meditative absorptions that evoke miraculous changes in the minds of their audience. Finally, the Buddha emits a vast array of multicolored light rays and proceeds to smile, with brilliant light rays emanating from his mouth. When asked by Mañjuśrī what has pleased him, the Buddha says that he is smiling because ten thousand buddhas in the sky have taught the dhāraṇī of the vajra quintessence.

Mañjuśrī then requests the Buddha to teach that same dhāraṇī to all the assembled bodhisattvas, and the remainder of the text consists of the Buddha’s teaching and his intermittent replies to Mañjuśrī’s many questions on important doctrinal points.

From the outset, the teaching is strikingly enigmatic.
The Buddha begins by warning his audience,
in a paradoxical tone that defines the entire discourse, that
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although there is neither [real] awakening nor [inherently existing] buddha qualities [T2]
in this dhāraṇī [in the true nature & dynamic of Reality as it is]‍
—understood here as both a type of discourse and a type of non-dual realization‍—
bodhisattvas nonetheless [dualistically] strive for buddhahood [T1] [U2T].
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[i.e. Teaching the inconceivable Union of the Two Truths about all dharmas / U2T:
all dharmas are appearing [T1] but still empty of inherent existence [T2],
empty but still conventionally dependently co-appearing & relatively functional.]

(i.e. Path: Union of virtuous methods and wisdom / emptiness: Emptiness does not mean complete no-arising / no-existence / no-change / no-functionality. Emptiness does not contract conventional relative truths. It is possible to act in accord with both truths.  Acting / practicing without acting / practicing in absolute terms, without apprehending / opposing / differentiating / accepting / rejecting / changing anything in absolute terms, just conventionally / relatively / inter-subjectively. Thus acting more and more in accord with the two inseparable aspects of Reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas.)

__________________________________________________________________________________________________________
.
[The super-dhāraṇī of the inconceivable Union of the Two Truths about all dharmas / opposites, like conventional relative virtuous methods / adapted skillful means / antidotes / counterpoints vs. wisdom / emptiness:]
.
(i.e. View: The dhāraṇī of the inconceivable Union of the Two Truths about all dharmas [U2T] (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; past, present, future; pure, impure; of both samsara & nirvana), about apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp] (ex. good vs. bad, pure vs. impure, method vs. wisdom, all-dharmas vs. awakening, samsara vs. nirvana, sentient beings vs. buddhas), about the three spheres any relation / action [U3S / U2T-3S] (ex. subject / actor / producer / cause / perceiver / knower, relation / action / production / causality / perception / cognition, object / result / product / effect / perceived / known), about the two truths themselves [U2T-2T] (dependent origination and emptiness), about the Ground and its manifestations [UGM / U2T-GM], etc.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are empty of inherent existence [T2],
not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing
<==> because/thus conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind [U3S],
not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing.
i.e. Not arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing in absolute terms, just conventionally / relatively / inter-subjectively.
.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
All dharmas are appearing but empty of inherent existence,
empty but still conventionally dependently co-arisen & relatively functional.
Even if everything is empty of inherent existence, there are still valid useful meaningful conventional relative efficient tools / adapted skillful means / concepts / views / methods / practices / goals.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are not really different / separate / multiple / dual / in opposition; but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is).
.
Something could be co-dependent with its parts & wholes, with its causes & effects, with its conceptual opposite(s), and especially phenomena / objects co-dependent with the subject / mind merely labeling / imputing / imagining / creating it in dependence of its conditioning / karma in the karmic cycle [U3S]
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
So there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / evolution / change / functionality, cessation / ending / death / going.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. Not existent / real, not non-existent / non-real, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together [2T], not neither of the two truths [1T];
not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
not equal / pure / perfect / complete / free, not unequal / impure / imperfect / incomplete / not-free, not both together, not neither.
.
Meaning, all dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions – inherent existence and relation / opposition / duality –, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / Karma (physical, conceptual, mental; individual, collective, cosmic). Their inconceivable true nature & dynamic as it is has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking of anything in absolute terms, just conventionally / relatively / inter-subjectively.
.
There is nothing to accept / affirm / seek / add / do / differentiate / describe / conceptualise in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do / not-differentiate / not-describe / not-conceptualise in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are spontaneous natural non-dual manifestations of the Ground, inseparable from the inconceivable unique undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of apparent opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM] / the true Buddha / Tathagata [UGM / U2T-GM].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are primordially 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’ …
.
So we could use these valid useful efficient meaningful dharmas / tools / adapted skillful means / antidotes / counterpoints / concepts / ideas / marks /  characteristics / properties / attributes / signs / labels / dualities / opposites / views / methods / practices / goals … conventionally / relatively / inter-subjectively, but never in absolute terms, never apprehending / opposing / differentiating / accepting / rejecting / changing them in absolute terms.
.
This is one ‘super-dhāraṇī’ / ‘ultimate formula’ to resume, and not forget about,
the important points of the ‘Perfection of Wisdom with skillful means’.
Each elements mentioned above is a possible mini-dhāraṇi / mini-door / mini-gate
to the whole big-picture, the super-dhāraṇi.
Depending on one’s individual karma one ‘point of access’ could be better / easier than another;
but ultimately all points imply / prove / support / are in harmony with all the other points,
with the whole big-picture.
.
It is called “the dhāraṇī of purity” because that one of its conclusions.
But we should not grasp at this “purity” because that is just a pointer to the moon, not the moon itself. Dharmas are not pure, not impure, not both together, not neither — not in absolute terms, just conventionally / relatively / inter-subjectively; that is why we say 'everything is primordially equal / pure / perfect …” as a temporary imperfect antidote / counterpoint to our usual position: to grasp at the duality impurity vs. purity.
To fall for any of the four extreme positions about this duality — accepting ‘purity’ while rejecting ‘impurity’ in absolute terms, or vice versa, or to accept both together, or to reject both, would not be in accord with the true nature of Reality as it is, and would result in more suffering for self and others.)
__________________________________________________________________________________________________________

There follows a lengthy series of similar paradoxes, which call into question
basic Buddhist distinctions between the “worlds” of buddhas and sentient beings.
One key doctrinal point in all this is that
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the qualities of ordinary people [impure]
are neither distinct from, nor to be conflated with, [not two, not one]
the qualities of buddhas [pure].
****************************************************
[i.e. Teaching the Non-duality / Union of apparent opposites of any duality / triad / quad / etc.;
opposites like ordinary people vs. Buddhas, pure vs. impure, samsara vs. nirvana, all dharmas vs. awakening.]

(i.e. Non-duality / Union of opposites: Apparent opposites – like sentient beings vs. Buddhas, or samsara vs. nirvana, or impure vs. pure, etc. – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are not really in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony <==> thus empty of inherent existence. They have the same inconceivable Ground / True nature & dynamic as it is / Union of the Two Truths [U2T]. So we cannot really differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.)

When asked why this is so, the Buddha explains that
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the dhāraṇī of the vajra quintessence
is [non-dualistic] non-conceptual [indescribable / inconceivable]
and immanent in all things [all-pervading & timeless],
from emotional defilements (impure) up to the realization of buddhahood (pure).
*****************************************************************************
[i.e. Teaching the inconceivable unique all pervading timeless Ground / Basis /
Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness /
True nature & dynamic of all dharmas / Union of the Two Truths
about all dharmas – pure or impure, bound or liberated, samsara or nirvana –.]

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Moreover, since all phenomena [T1] are equally empty of any intrinsic essence [T2] [U2T],
they are all already intrinsically pure [extreme purity / primordial purity]
and beyond bondage or liberation [beyond all dualities … not ‘this’, not ‘non-this’ …].
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[i.e. Teaching the inconceivable Union of the Two Truths about all dharmas / U2T:
all dharmas are appearing [T1] but still empty of inherent existence [T2],
empty but still conventionally dependently co-appearing & relatively functional.]
[i.e. Teaching the primordial equality / purity / perfection / completeness / freedom of all dharmas;
teaching the extreme purity of all dharmas: not ‘this’, not ‘non-this’, not both together, not neither,
and there is no fifth – for whatever ‘this’ is..]

(i.e. Extreme purity: All dharmas are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. In the non-dual sense of those terms.
All dharmas are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. All dharmas are not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing; not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing, not both together, not neither.
Ex. All dharmas are not impure, not pure, not both together, not neither, and there is no fifth. That is why we say ‘all dharmas are pure’ as an antidote to our usual position / conditioning / karma: that some dharmas are pure and some impure. The same for all other dualities …)

[A] Next follows the first of three major sections of the sūtra,
a teaching on the three bases of the dhāraṇī,
which turn out to be the three main defilements of desire, anger, and confusion.
Although these emotional defilements are traditionally regarded as pollutants to be avoided,
the Buddha explains that
*********************************************************
they (the three poisons) [T1] do not actually exist [T2] [U2T]
so there is nothing that becomes polluted (impure),
and therefore nothing to purify (pure).
*********************************************************
[i.e. The true nature & dynamic as it is of all dharmas, even the three poisons – desire, anger, confusion –,
is beyond all dualities, like defilement / impurity vs. purification / purity.
That is why we say that all dharmas are awakening.]

(i.e. Extreme purity: All dharmas are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. In the non-dual sense of those terms.
All dharmas are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. All dharmas are not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing; not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing, not both together, not neither.
Ex. All dharmas are not impure, not pure, not both together, not neither, and there is no fifth. That is why we say ‘all dharmas are pure’ as an antidote to our usual position / conditioning / karma: that some dharmas are pure and some impure. The same for all other dualities …)

*****************************************************************
Since they (the three poisons) [T1] are intrinsically empty [T2] [U2T],
they are considered bases of the dhāraṇī
or the ultimate reality that is immanent in all of them.
******************************************************************
(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)
(i.e. Union of opposites [Uopp], or Union of the Two Truths about opposites [U2T-opp] like the three poisons vs. buddha qualities / awakening.)

(i.e. Same Ground / True nature & dynamic for all dharmas: The inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas – good or bad, pure or impure, from samsara or nirvana.)

(i.e. View: Union of the ground and its manifestations: All dharmas – good, bad, neutral – are spontaneous natural unceasing pristine manifestations inseparable from the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas [UGM / U2T-GM]. So their true nature is beyond opposites like good vs. neutral vs. bad; defiled vs. purified; acceptation vs. rejection; appearance vs. emptiness.)

__________________________________________________________________________________________________________
.
[The super-dhāraṇī of the inconceivable Union of the Two Truths about all dharmas / opposites, like the Ground / Basis / Source / Suchness & its unceasing spontaneous natural pristine manifestations:]
.
(i.e. View: The dhāraṇī of the inconceivable Union of the Two Truths about all dharmas [U2T] (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; past, present, future; pure, impure; of both samsara & nirvana), about apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp] (ex. good vs. bad, pure vs. impure, method vs. wisdom, all-dharmas vs. awakening, samsara vs. nirvana, sentient beings vs. buddhas), about the three spheres any relation / action [U3S / U2T-3S] (ex. subject / actor / producer / cause / perceiver / knower, relation / action / production / causality / perception / cognition, object / result / product / effect / perceived / known), about the two truths themselves [U2T-2T] (dependent origination and emptiness), about the Ground and its manifestations [UGM / U2T-GM], etc.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are empty of inherent existence [T2],
not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing
<==> because/thus conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind [U3S],
not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing.
i.e. Not arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing in absolute terms, just conventionally / relatively / inter-subjectively.
.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
All dharmas are appearing but empty of inherent existence,
empty but still conventionally dependently co-arisen & relatively functional.
Even if everything is empty of inherent existence, there are still valid useful meaningful conventional relative efficient tools / adapted skillful means / concepts / views / methods / practices / goals.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are not really different / separate / multiple / dual / in opposition; but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is).
.
Something could be co-dependent with its parts & wholes, with its causes & effects, with its conceptual opposite(s), and especially phenomena / objects co-dependent with the subject / mind merely labeling / imputing / imagining / creating it in dependence of its conditioning / karma in the karmic cycle [U3S]
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
So there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / evolution / change / functionality, cessation / ending / death / going.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. Not existent / real, not non-existent / non-real, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together [2T], not neither of the two truths [1T];
not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
not equal / pure / perfect / complete / free, not unequal / impure / imperfect / incomplete / not-free, not both together, not neither.
.
Meaning, all dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions – inherent existence and relation / opposition / duality –, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / Karma (physical, conceptual, mental; individual, collective, cosmic). Their inconceivable true nature & dynamic as it is has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking of anything in absolute terms, just conventionally / relatively / inter-subjectively.
.
There is nothing to accept / affirm / seek / add / do / differentiate / describe / conceptualise in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do / not-differentiate / not-describe / not-conceptualise in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are spontaneous natural non-dual manifestations of the Ground, inseparable from the inconceivable unique undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of apparent opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM] / the true Buddha / Tathagata [UGM / U2T-GM].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are primordially 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’ …
.
So we could use these valid useful efficient meaningful dharmas / tools / adapted skillful means / antidotes / counterpoints / concepts / ideas / marks /  characteristics / properties / attributes / signs / labels / dualities / opposites / views / methods / practices / goals … conventionally / relatively / inter-subjectively, but never in absolute terms, never apprehending / opposing / differentiating / accepting / rejecting / changing them in absolute terms.
.
This is one ‘super-dhāraṇī’ / ‘ultimate formula’ to resume, and not forget about,
the important points of the ‘Perfection of Wisdom with skillful means’.
Each elements mentioned above is a possible mini-dhāraṇi / mini-door / mini-gate
to the whole big-picture, the super-dhāraṇi.
Depending on one’s individual karma one ‘point of access’ could be better / easier than another;
but ultimately all points imply / prove / support / are in harmony with all the other points,
with the whole big-picture.
.
It is called “the dhāraṇī of purity” because that one of its conclusions.
But we should not grasp at this “purity” because that is just a pointer to the moon, not the moon itself. Dharmas are not pure, not impure, not both together, not neither — not in absolute terms, just conventionally / relatively / inter-subjectively; that is why we say 'everything is primordially equal / pure / perfect …” as a temporary imperfect antidote / counterpoint to our usual position: to grasp at the duality impurity vs. purity.
To fall for any of the four extreme positions about this duality — accepting ‘purity’ while rejecting ‘impurity’ in absolute terms, or vice versa, or to accept both together, or to reject both, would not be in accord with the true nature of Reality as it is, and would result in more suffering for self and others.)
__________________________________________________________________________________________________________

[B] The second major section of the sūtra
is a teaching on a series of eleven Dharma gates that are also bases of the dhāraṇī,
with each gate relating to a different class of sentient being.
They comprise the Dharma gates for gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, as well as for a woman, for a man, and for hell beings.

Each of these modes of being constitutes a Dharma or dhāraṇī gate because
******************************************************************************************
they are all nominal imputations [T1] having no actual existence [T2] [U2T],
******************************************************************************************
and can thus facilitate the understanding of emptiness (i.e. of the Ground / Suchness / Union of the Two Truths [U2T]).
In short, for a bodhisattva who possesses this sort of dhāraṇī, a single syllable not only has multiple possible references but can also open on to multiple forms of reality. In that regard,
******************************************************************************************
all phenomena [T1] partake of this dhāraṇī  (suchness / [U2T])
and can thus become avenues for both expressing and realizing the ultimate [T2] [U2T].
******************************************************************************************
(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

(i.e. Same Ground / True nature & dynamic for all dharmas: The inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas – good or bad, pure or impure, from samsara or nirvana.)

(i.e. View: Union of the ground and its manifestations: All dharmas – good, bad, neutral – are spontaneous natural unceasing pristine manifestations inseparable from the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas [UGM / U2T-GM]. So their true nature is beyond opposites like good vs. neutral vs. bad; defiled vs. purified; acceptation vs. rejection; appearance vs. emptiness.)

[C] The final main section of the sūtra
expounds another set of eleven dhāraṇī gates.
After learning about a special gate of non-duality [Uopp / U2T-opp],
we learn that one of the main gates of non-duality [Uopp / U2T-opp] is the teaching that
****************************
ignorance is awakening.
****************************
[i.e. Teaching the Non-duality / Union of apparent opposites of any duality / triad / quad / etc.;
opposites like ordinary people vs. Buddhas, pure vs. impure, samsara vs. nirvana, all dharmas vs. awakening.]

The teaching then proceeds to elucidate how
*****************************************************************
each of the successive twelve links of dependent origination
(i.e. the self-conditioning / karmic cycle)
is equated with awakening.
(i.e. Union of samsara and nirvana.)
*****************************************************************
(apart from the final link, which is omitted)
[i.e. Teaching the Non-duality / Union of apparent opposites of any duality / triad / quad / etc.;
opposites like ordinary people vs. Buddhas, pure vs. impure, samsara vs. nirvana, all dharmas vs. awakening.]

(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

__________________________________________________________________________________________________________
.
[The super-dhāraṇī of the inconceivable Union of the Two Truths about all dharmas / opposites, like the twelve links of dependent origination, the karmic cycle vs. awakening / enlightenment, samsara vs. nirvana:]
.
(i.e. View: The dhāraṇī of the inconceivable Union of the Two Truths about all dharmas [U2T] (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; past, present, future; pure, impure; of both samsara & nirvana), about apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp] (ex. good vs. bad, pure vs. impure, method vs. wisdom, all-dharmas vs. awakening, samsara vs. nirvana, sentient beings vs. buddhas), about the three spheres any relation / action [U3S / U2T-3S] (ex. subject / actor / producer / cause / perceiver / knower, relation / action / production / causality / perception / cognition, object / result / product / effect / perceived / known), about the two truths themselves [U2T-2T] (dependent origination and emptiness), about the Ground and its manifestations [UGM / U2T-GM], etc.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are empty of inherent existence [T2],
not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing
<==> because/thus conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind [U3S],
not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing.
i.e. Not arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing in absolute terms, just conventionally / relatively / inter-subjectively.
.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
All dharmas are appearing but empty of inherent existence,
empty but still conventionally dependently co-arisen & relatively functional.
Even if everything is empty of inherent existence, there are still valid useful meaningful conventional relative efficient tools / adapted skillful means / concepts / views / methods / practices / goals.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are not really different / separate / multiple / dual / in opposition; but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is).
.
Something could be co-dependent with its parts & wholes, with its causes & effects, with its conceptual opposite(s), and especially phenomena / objects co-dependent with the subject / mind merely labeling / imputing / imagining / creating it in dependence of its conditioning / karma in the karmic cycle [U3S]
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
So there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / evolution / change / functionality, cessation / ending / death / going.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. Not existent / real, not non-existent / non-real, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together [2T], not neither of the two truths [1T];
not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
not equal / pure / perfect / complete / free, not unequal / impure / imperfect / incomplete / not-free, not both together, not neither.
.
Meaning, all dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions – inherent existence and relation / opposition / duality –, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / Karma (physical, conceptual, mental; individual, collective, cosmic). Their inconceivable true nature & dynamic as it is has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking of anything in absolute terms, just conventionally / relatively / inter-subjectively.
.
There is nothing to accept / affirm / seek / add / do / differentiate / describe / conceptualise in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do / not-differentiate / not-describe / not-conceptualise in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are spontaneous natural non-dual manifestations of the Ground, inseparable from the inconceivable unique undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of apparent opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM] / the true Buddha / Tathagata [UGM / U2T-GM].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are primordially 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’ …
.
So we could use these valid useful efficient meaningful dharmas / tools / adapted skillful means / antidotes / counterpoints / concepts / ideas / marks /  characteristics / properties / attributes / signs / labels / dualities / opposites / views / methods / practices / goals … conventionally / relatively / inter-subjectively, but never in absolute terms, never apprehending / opposing / differentiating / accepting / rejecting / changing them in absolute terms.
.
This is one ‘super-dhāraṇī’ / ‘ultimate formula’ to resume, and not forget about,
the important points of the ‘Perfection of Wisdom with skillful means’.
Each elements mentioned above is a possible mini-dhāraṇi / mini-door / mini-gate
to the whole big-picture, the super-dhāraṇi.
Depending on one’s individual karma one ‘point of access’ could be better / easier than another;
but ultimately all points imply / prove / support / are in harmony with all the other points,
with the whole big-picture.
.
It is called “the dhāraṇī of purity” because that one of its conclusions.
But we should not grasp at this “purity” because that is just a pointer to the moon, not the moon itself. Dharmas are not pure, not impure, not both together, not neither — not in absolute terms, just conventionally / relatively / inter-subjectively; that is why we say 'everything is primordially equal / pure / perfect …” as a temporary imperfect antidote / counterpoint to our usual position: to grasp at the duality impurity vs. purity.
To fall for any of the four extreme positions about this duality — accepting ‘purity’ while rejecting ‘impurity’ in absolute terms, or vice versa, or to accept both together, or to reject both, would not be in accord with the true nature of Reality as it is, and would result in more suffering for self and others.)
__________________________________________________________________________________________________________

Although the idea of non-duality [Uopp / U2T-opp]
only appears in this final section of the text,
it is a key to understanding the overall thrust of the Buddha’s discourse.
For when it is understood that
*************************************************************************************
all phenomena are equally [Union of ] empty [T2] and naturally luminous [T1] [U2T],
*************************************************************************************
the various [dualistic] conceptual constructs and oppositional categories [T1]
we use to evaluate and distinguish
the real from unreal, the good from the bad, the high from the low,
collapse (i.e. are transcended; not accepted, not rejected in absolute terms) [T2] [U2T]
and their unfabricated source [i.e. the Ground / U2T] is revealed.

[i.e. Teaching the inconceivable Union of the Two Truths about all dharmas / U2T:
all dharmas are appearing [T1] but still empty of inherent existence [T2],
empty but still conventionally dependently co-appearing & relatively functional.]
[i.e. Teaching the Non-duality / Union of apparent opposites of any duality / triad / quad / etc.;
opposites like ordinary people vs. Buddhas, pure vs. impure, samsara vs. nirvana, all dharmas vs. awakening.]
[i.e. Teaching the inconceivable unique all pervading timeless Ground / Basis /
Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness /
True nature & dynamic of all dharmas / Union of the Two Truths
about all dharmas – pure or impure, bound or liberated, samsara or nirvana –.]

(i.e. Same Ground / True nature & dynamic for all dharmas: The inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas – good or bad, pure or impure, from samsara or nirvana.)

(i.e. View: Union of the ground and its manifestations: All dharmas – good, bad, neutral – are spontaneous natural unceasing pristine manifestations inseparable from the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas [UGM / U2T-GM]. So their true nature is beyond opposites like good vs. neutral vs. bad; defiled vs. purified; acceptation vs. rejection; appearance vs. emptiness.)

(i.e. Extreme purity: All dharmas are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. In the non-dual sense of those terms.
All dharmas are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. All dharmas are not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing; not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing, not both together, not neither.
Ex. All dharmas are not impure, not pure, not both together, not neither, and there is no fifth. That is why we say ‘all dharmas are pure’ as an antidote to our usual position / conditioning / karma: that some dharmas are pure and some impure. The same for all other dualities …)

The teaching concludes with a remarkable passage in which the Buddha explains to Mañjuśrī
the bodhisattva level for which this teaching is intended:
it is intended for “the level of those bodhisattvas who have not set out toward awakening, who have not produced the intention to gain awakening, who do not see buddha qualities, who do not wish to run away from desire, anger, and confusion, who do not wish to go beyond saṃsāra, who do not wish to liberate sentient beings, and who do not wish to realize the buddha qualities.”

The work then concludes with a description of the many benefits that derive from bearing this dhāraṇī in mind, holding, reciting, and teaching this text and of the praises of the teaching offered by the assembled audience.

To our knowledge, there is no extant Sanskrit manuscript of The Dhāraṇī of the Vajra Quintessence. Two major Chinese translations of this text were completed, first by Buddhaśānta either in the year 525 ᴄᴇ or the period between 525–529 ᴄᴇ, and the second by Jñānagupta in 587 ᴄᴇ. The Tibetan translators’ colophon states that the translation was made by the chief translator Bandé Yeshé Dé with the help of the Indian scholar Śīlendrabodhi, both of whom were active in the late eight to early ninth centuries ᴄᴇ. The text is recorded in the Denkarma and Phangthangma inventories of Tibetan imperial translations and appears to have been translated into Tibetan no later than the early ninth century ᴄᴇ. A fragmentary version of this text is also included in the collections of texts recovered from the Dunhuang caves of Central Asia. Although The Dhāraṇī of the Vajra Quintessence is not cited in Indian Buddhist texts, it is quoted by a few Tibetan scholars. This English translation was prepared based on the Tibetan translation found in the Degé Kangyur, in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyurs.


The Translation

[A. The homage.]

Homage to all buddhas and bodhisattvas.

___________________________________________________________

[B. The assembly:
From the Introduction — The sūtra opens in the town of Viśvā near the Himalayan mountains, where a large gathering of monks, gods, and celestial bodhisattvas have assembled to receive teachings from the Buddha. The Buddha’s main interlocutor throughout the teaching is the bodhisattva of wisdom, Mañjuśrī. The central discourse of the text is preceded by several miracles, great and small. First, the Buddha enters a special meditative state that renders him invisible to his audience. He then summons all the followers of the Mahāyāna in the universe and they miraculously assemble in the sky. At this point, the great bodhisattvas Mañjuśrī, Maitreya, Ratnaketu, and Avalokiteśvara each enter special meditative absorptions that evoke miraculous changes in the minds of their audience. Finally, the Buddha emits a vast array of multicolored light rays and proceeds to smile, with brilliant light rays emanating from his mouth. When asked by Mañjuśrī what has pleased him, the Buddha says that he is smiling because ten thousand buddhas in the sky have taught the dhāraṇī of the vajra quintessence.]

Thus did I hear at one time. The Blessed One was in a grass hut in the town of Viśvā near the snow-peaked Himalayan mountains where he dwelled with a great assembly of one thousand monks. At that time, the Blessed One, avoiding eating alms-food after noon, sat upright in that grass hut with his legs crossed and remained there, settled in mindfulness. Then the Blessed One entered
the meditative absorption called
dwelling with equality toward all phenomena [Non-duality / Union of opposites / Uopp],
and as soon as the Blessed One had entered that absorption,
the whole assembly of monks could not see a body where the Blessed One was seated.
.
[i.e. Teaching the inconceivable Union of the Two Truths about all dharmas / U2T:
all dharmas are appearing [T1] but still empty of inherent existence [T2],
empty but still conventionally dependently co-appearing & relatively functional.]
[i.e. Teaching the Non-duality / Union of apparent opposites of any duality / triad / quad / etc.;
opposites like ordinary people vs. Buddhas, pure vs. impure, samsara vs. nirvana, all dharmas vs. awakening.]
[i.e. Teaching the inconceivable unique all pervading timeless Ground / Basis /
Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness /
True nature & dynamic of all dharmas / Union of the Two Truths
about all dharmas – pure or impure, bound or liberated, samsara or nirvana –.]

At this point, through the power of the Buddha, Śakra, lord of the gods; Brahmā, lord of the Sahā world; and thirty-two thousand minor gods of the Śuddhāvāsa realms went to where the Buddha was staying. The lord of the gods, Śakra, and Brahmā, the lord of the Sahā world, wondered,
“Where is the Buddha dwelling right now?”
When they saw that the Blessed One had entered into meditative concentration in that grass hut, they went to where he was and sat before him in silence with their legs crossed. The many gods of the Śuddhāvāsa realms also sat before him in silence with their legs crossed.

At that point the Blessed One performed a miracle such that his miraculous power caused all the beings in this trichiliocosm that belong to the Bodhisattva Vehicle‍ — whether they had newly entered that vehicle, had entered it long ago, had reached the stage of non-regression, or had just one lifetime to go before reaching awakening‍ — to proceeded to that grass hut in the vicinity of the town of Viśvā. And after they had arrived, due to the Buddha’s power, they hovered in midair at the height of a human being with their legs crossed.

It was then that Mañjuśrī Kumārabhūta entered
the meditative absorption called pleasing the minds of all sentient beings.
As soon as he had entered it,
the minds of the entire assembly became happy, pleased, overjoyed, and deeply satisfied.

The bodhisattva Maitreya also entered
the meditative absorption called quelling all phenomena.
Immediately thereafter, the faculties of the entire assembly were in a state of stillness.

Then the bodhisattva Ratnaketu went to that grass hut in the vicinity of the town of Viśvā with a retinue of sixty-two thousand bodhisattvas. As soon as they arrived, they each thought, “I’ll take a seat in space directly above,” and they hovered directly above with their legs crossed.
Then Ratnaketu entered the meditative absorption called great array,
and as soon as he did the sky was so completely filled with the blooms of lotuses and water lilies of different kinds and colors that the rays of the sun and the moon were no longer visible.

At that point, the bodhisattva Avalokiteśvara came from the sky above to the vicinity of the town of Viśvā where the Blessed One was staying with a retinue of sixty-two thousand bodhisattvas. Unable to find room on the ground, he and the rest of those bodhisattvas took their a seat in the sky above with their legs crossed.
As soon as they were seated, the bodhisattva Avalokiteśvara entered
the meditative absorption called overcoming the emotional defilements of all sentient beings,
and the entire assembly gathered there was immediately free of desire, anger, confusion, and all other defilements.

Then the Blessed One rose into the sky above and smiled, and light rays of myriad colors ‍— blue, yellow, red, white, orange, crystal, and silver‍ — shone from his mouth.

In the sky above, Mañjuśrī Kumārabhūta covered one shoulder with his robe, knelt there in the sky on his right knee, bowed toward the Blessed One with his palms together, and asked,
“Blessed One, why did you smile?
What caused you to do that?”

“Mañjuśrī,” the Blessed One replied,
“the tens of thousands of buddhas here in the sky have explained and correctly taught
the dhāraṇī of the vajra quintessence to the bodhisattvas.”

___________________________________________________________

[C. A request for a teaching about the dhāraṇī of the vajra quintessence
[about the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle [U2T] about all dharmas -- pure, impure, neutral --]:
From the Introduction — Mañjuśrī then requests the Buddha to teach that same dhāraṇī to all the assembled bodhisattvas, and the remainder of the text consists of the Buddha’s teaching and his intermittent replies to Mañjuśrī’s many questions on important doctrinal points.
From the outset, the teaching is strikingly enigmatic.
The Buddha begins by warning his audience, in a paradoxical tone that defines the entire discourse, that
although there is neither [a real] awakening nor [inherently existing] buddha qualities [T2]
in this dhāraṇī [in this non-dual Reality as it is]‍
— understood here as both a type of discourse and a type of non-dual realization‍ —
bodhisattvas nonetheless [dualistically] strive for buddhahood [T1]
[i.e. Thus Acting more and more in accord with the Union of the Two Truths / U2T].
There follows a lengthy series of similar paradoxes,
which call into question basic Buddhist distinctions between
the “worlds” of buddhas (pure) and sentient beings (impure).
One key doctrinal point in all this is that
the qualities of ordinary people (impure)
are neither distinct from, nor to be conflated with, [not two, not one]
the qualities of buddhas (pure) [i.e. Non-duality / Union of opposites [Uopp / U2T-opp]].
When asked why this is so, the Buddha explains that
the dhāraṇī of the vajra quintessence
is [non-dualistic] non-conceptual [indescribable / inconceivable]
and immanent in all things [all-pervading, timeless],
from emotional defilements (impure) up to the realization of buddhahood (pure).
Moreover, since all phenomena are equally empty of any intrinsic essence [U2T],
[same inconceivable Ground / True nature & dynamic / Union of the Two Truths [U2T]]
they are all already intrinsically pure [same primordial equality, purity, perfection, completeness]
and beyond bondage or liberation. [beyond all dualities]]

Mañjuśrī said,
“I request the Blessed One to teach the dhāraṇī of the vajra quintessence [request to teach the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle [U2T] about all dharmas -- pure, impure, neutral --]
to all the bodhisattvas here now as well.”

(i.e. Dhāraṇī of the vajra quintessence: The liberating inconceivable unique all-pervasive timeless unborn unchanging unconditioned unceasing pristine non-dual non-conceptual Ground / Suchness / True nature & dynamic of Reality as it is / Dharmadhatu / Dharmata / Buddha-nature / Genuine-emptiness / Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T] – free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma; where there is nothing to accept nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively. The true nature of a speck of dust is the same as the true nature of our mind, and of a Buddha. Everything is this Reality as it is [U2T] – beyond all oppositions / dualities.)

“I accept your request, Mañjuśrī.

In this dhāraṇī of the vajra quintessence [in the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle [U2T] about all dharmas -- pure, impure, neutral --]
there is no awakening and there is no buddha [T2 - emptiness],
yet these bodhisattvas wish to awaken to the completely perfect awakening of a buddha [T1 - relative functionality] [U2T - Union of the Two Truths: appearing but empty, empty but still conventionally dependently co-arisen & relatively functional. One aspect implies / supports / is in harmony with the other]].
.
In the dhāraṇī of the vajra quintessence there is no saṃsāra and no nirvāṇa [T2],
yet these bodhisattvas wish to attain nirvāṇa [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no virtue and no non-virtue [T2],
yet these bodhisattvas wish to avoid non-virtue [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no other shore or this shore [T2],
yet these bodhisattvas wish to reach the other shore [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no ordinary realm nor perfection of a realm [T2],
yet these bodhisattvas wish to perfect a realm [T1] [U2T].

“In the dhāraṇī of the vajra quintessence there is no Māra nor even the label ‘Māra,’ [T2]
yet these bodhisattvas wish to tame Māra [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no hearer nor even the label ‘hearer,’ [T2]
and yet these bodhisattvas wish to go beyond the teachings of the hearers [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no solitary buddha nor even the label ‘solitary buddha,’ [T2]
yet these bodhisattvas wish to go beyond the teachings of the solitary buddhas [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no sentient being nor even the label ‘sentient being,’ [T2]
yet these bodhisattvas wish to help sentient beings attain nirvāṇa [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no benefit nor lack of benefit, [T2]
yet these bodhisattvas wish to be of benefit [T1] [U2T].

“In the dhāraṇī of the vajra quintessence there is no desire nor even the label ‘desire,’ [T2]
yet these bodhisattvas wish to abandon desire [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no anger nor even the label ‘anger,’ [T2]
yet these bodhisattvas wish to abandon anger [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no confusion nor even the label ‘confusion,’ [T2]
yet these bodhisattvas wish to abandon confusion [ignorance] [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no knowing or unknowing, [T2]
yet these bodhisattvas wish to attain knowledge [wisdom] [T1] [U2T].
.
In the dhāraṇī of the vajra quintessence there is no pollution nor even the label ‘pollution,’ [T2]
yet these bodhisattvas wish to abandon pollution [T1] [U2T].

(i.e. Path: Union of virtuous methods and wisdom / emptiness: Emptiness does not mean complete no-arising / no-existence / no-change / no-functionality. Emptiness does not contract conventional relative truths. It is possible to act in accord with both truths. Acting / practicing without acting / practicing in absolute terms, without apprehending / opposing / differentiating / accepting / rejecting / changing anything in absolute terms, just conventionally / relatively / inter-subjectively. Thus acting more and more in accord with the two inseparable aspects of Reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas.)

__________________________________________________________________________________________________________
.
[The super-dhāraṇī of the inconceivable Union of the Two Truths about all dharmas / opposites, like conventional relative virtuous methods / adapted skillful means / antidotes / counterpoints vs. wisdom / emptiness:]
.
(i.e. View: The dhāraṇī of the inconceivable Union of the Two Truths about all dharmas [U2T] (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; past, present, future; pure, impure; of both samsara & nirvana), about apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp] (ex. good vs. bad, pure vs. impure, method vs. wisdom, all-dharmas vs. awakening, samsara vs. nirvana, sentient beings vs. buddhas), about the three spheres any relation / action [U3S / U2T-3S] (ex. subject / actor / producer / cause / perceiver / knower, relation / action / production / causality / perception / cognition, object / result / product / effect / perceived / known), about the two truths themselves [U2T-2T] (dependent origination and emptiness), about the Ground and its manifestations [UGM / U2T-GM], etc.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are empty of inherent existence [T2],
not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing
<==> because/thus conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind [U3S],
not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing.
i.e. Not arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing in absolute terms, just conventionally / relatively / inter-subjectively.
.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
All dharmas are appearing but empty of inherent existence,
empty but still conventionally dependently co-arisen & relatively functional.
Even if everything is empty of inherent existence, there are still valid useful meaningful conventional relative efficient tools / adapted skillful means / concepts / views / methods / practices / goals.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are not really different / separate / multiple / dual / in opposition; but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is).
.
Something could be co-dependent with its parts & wholes, with its causes & effects, with its conceptual opposite(s), and especially phenomena / objects co-dependent with the subject / mind merely labeling / imputing / imagining / creating it in dependence of its conditioning / karma in the karmic cycle [U3S]
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
So there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / evolution / change / functionality, cessation / ending / death / going.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. Not existent / real, not non-existent / non-real, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together [2T], not neither of the two truths [1T];
not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
not equal / pure / perfect / complete / free, not unequal / impure / imperfect / incomplete / not-free, not both together, not neither.
.
Meaning, all dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions – inherent existence and relation / opposition / duality –, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / Karma (physical, conceptual, mental; individual, collective, cosmic). Their inconceivable true nature & dynamic as it is has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking of anything in absolute terms, just conventionally / relatively / inter-subjectively.
.
There is nothing to accept / affirm / seek / add / do / differentiate / describe / conceptualise in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do / not-differentiate / not-describe / not-conceptualise in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are spontaneous natural non-dual manifestations of the Ground, inseparable from the inconceivable unique undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of apparent opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM] / the true Buddha / Tathagata [UGM / U2T-GM].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are primordially 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’ …
.
So we could use these valid useful efficient meaningful dharmas / tools / adapted skillful means / antidotes / counterpoints / concepts / ideas / marks /  characteristics / properties / attributes / signs / labels / dualities / opposites / views / methods / practices / goals … conventionally / relatively / inter-subjectively, but never in absolute terms, never apprehending / opposing / differentiating / accepting / rejecting / changing them in absolute terms.
.
This is one ‘super-dhāraṇī’ / ‘ultimate formula’ to resume, and not forget about,
the important points of the ‘Perfection of Wisdom with skillful means’.
Each elements mentioned above is a possible mini-dhāraṇi / mini-door / mini-gate
to the whole big-picture, the super-dhāraṇi.
Depending on one’s individual karma one ‘point of access’ could be better / easier than another;
but ultimately all points imply / prove / support / are in harmony with all the other points,
with the whole big-picture.
.
It is called “the dhāraṇī of purity” because that one of its conclusions.
But we should not grasp at this “purity” because that is just a pointer to the moon, not the moon itself. Dharmas are not pure, not impure, not both together, not neither — not in absolute terms, just conventionally / relatively / inter-subjectively; that is why we say 'everything is primordially equal / pure / perfect …” as a temporary imperfect antidote / counterpoint to our usual position: to grasp at the duality impurity vs. purity.
To fall for any of the four extreme positions about this duality — accepting ‘purity’ while rejecting ‘impurity’ in absolute terms, or vice versa, or to accept both together, or to reject both, would not be in accord with the true nature of Reality as it is, and would result in more suffering for self and others.)
__________________________________________________________________________________________________________

“In the dhāraṇī of the vajra quintessence [in the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle [U2T] about all dharmas -- pure, impure, neutral --]
there is no purification nor even the label ‘purification.’ [Non-duality / Uopp / U2T-opp]
There is neither moral training nor non-training. [Non-duality / Uopp / U2T-opp]
There is no compassion, no loving kindness (the four immeasurable attitudes), (and no complete rejection of them). [Non-duality / Uopp / U2T-opp]
nor feeling desirous or neutral toward anything (the three poisons). (and no complete rejection of them). [Non-duality / Uopp / U2T-opp]
There is neither generosity nor stinginess (the six perfection). [Non-duality / Uopp / U2T-opp]
There is neither intact moral training nor broken training. [Non-duality / Uopp / U2T-opp]
There is neither patience nor malice. [Non-duality / Uopp / U2T-opp]
There is neither diligence nor laziness. [Non-duality / Uopp / U2T-opp]
There is neither concentration nor distraction. [Non-duality / Uopp / U2T-opp]
There is neither insight nor mental error. [Non-duality / Uopp / U2T-opp]
There is neither moral downfall nor what is not a downfall. [Non-duality / Uopp / U2T-opp]
There are no hearers, solitary buddhas, or thus-gone ones (stages). [Non-duality / Uopp / U2T-opp]
There is neither Dharma nor non-Dharma (existence or non-existence). [Non-duality / Uopp / U2T-opp]
There are neither profound points nor simple ones. [Non-duality / Uopp / U2T-opp]
There is neither knowing nor not knowing (ignorance or wisdom). [Non-duality / Uopp / U2T-opp]
There is no attainment. There is no realization. (and no complete rejection of them). [Non-duality / Uopp / U2T-opp]
There is no saṃsāra or nirvāṇa. [Non-duality / Uopp / U2T-opp]
There are no applications of mindfulness, no right exertions, no bases of miraculous power, no faculties, no powers, no branches of awakening, and no path (and no complete rejection of them). [Non-duality / Uopp / U2T-opp]

“Mañjuśrī, bodhisattvas wishing to attain the dhāraṇī of the vajra quintessence
[wishing to understand and then directly perceive / realise / experience the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle [U2T] about all dharmas -- pure, impure, neutral --]
should not dwell in the qualities of ordinary people [in absolute terms].

****************************************************************
They should not uphold (accept) the qualities of ordinary people.
Nor should they reject them.
*****************************************************************

(i.e. Path: Union of virtuous methods and wisdom / emptiness: Emptiness does not mean complete no-arising / no-existence / no-change / no-functionality. Emptiness does not contract conventional relative truths. It is possible to act in accord with both truths.  Acting / practicing without acting / practicing in absolute terms, without apprehending / opposing / differentiating / accepting / rejecting / changing anything in absolute terms, just conventionally / relatively / inter-subjectively. Thus acting more and more in accord with the two inseparable aspects of Reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas.)

(i.e. The Middle Way: 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, just conventionally / relatively / inter-subjectively: ex. all 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 – including all dharmas (physical, conceptual, mental fabrications; body, speech and mind; good, bad, neutral; past, present, future), the three spheres (subjects / beings, relations / actions, objects / phenomena), all apparent opposites, even the two truths themselves (dependent origination and emptiness of inherent existence), even the ground and its inseparable manifestations.
Why? Because of the Union of the Two Truths about all dharmas. … Because everything is primordially equal, pure, perfect …)

(i.e. Extreme purity: All dharmas are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. In the non-dual sense of those terms.
All dharmas are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. All dharmas are not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing; not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing, not both together, not neither.
Ex. All dharmas are not impure, not pure, not both together, not neither, and there is no fifth. That is why we say ‘all dharmas are pure’ as an antidote to our usual position / conditioning / karma: that some dharmas are pure and some impure. The same for all other dualities …)

They should not try to accomplish such things (accept),
and they should not try to surpass them, transgress them (reject / change),
or consider them neutrally (both together, neither accept nor reject).
They should not think about such qualities (accept),
spiritually renounce them (reject),
become lazy about them (both together, neither accept nor reject),
be attached to them (accept), be unattached to them (reject),
be completely cut off from them (reject),
or try to make contact with them (accept / seek).

“You should not perceive the qualities of ordinary people as polluted (impure).
You should not consider them as something one is given (object).
You should also not consider them as something to be given up (reject / abandon).

“The qualities of ordinary people (impure) should not be viewed as distinct (two) from the qualities of buddhas (pure).
Nor should the qualities of buddhas (pure) be conflated (one) with the qualities of ordinary people (impure),
or qualities of ordinary people (impure) be conflated (one) with the qualities of buddhas (pure).
(Non-dual: ordinary sentient beings and Buddhas are not two, not one, not both together, not neither)
[i.e. Teaching the Non-duality / Union of apparent opposites of any duality / triad / quad / etc.;
opposites like ordinary people vs. Buddhas, pure vs. impure, samsara vs. nirvana, all dharmas vs. awakening.]

(i.e. Non-duality / Union of opposites: Apparent opposites – like sentient beings vs. Buddhas, or samsara vs. nirvana, or impure vs. pure, etc. – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are not really in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony <==> thus empty of inherent existence. They have the same inconceivable Ground / True nature & dynamic as it is / Union of the Two Truths [U2T]. So we cannot really differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.)

The qualities of ordinary people (impure) should not be objectified.
(Non-dual: subject & object & action are not multiple, not one, not both together, not neither)
[i.e. Teaching the Union of the three spheres of any relation / action.]

(i.e. Union of the three spheres: Apparent opposites – like the three spheres of any relation / action – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither. They are not really in opposition, but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony <==> thus empty of inherent existence. They have the same inconceivable Ground / True nature & dynamic as it is / Union of the Two Truths [U2T]. So we cannot really differentiate them in absolute terms, just conventionally / relatively / inter-subjectively. The co-evolution of the three spheres is the self-conditioning / karmic cycle. also samsara and Nirvana are not two, not one … The twelve links of dependent origination / samsara is awakening for one who has realised their true nature & dynamic as it is here & now.)

They (qualities of ordinary people / impure) should also not be conflated with the qualities of the hearers or solitary buddhas (purer).
(Non-dual: the three vehicles / the stages / the fruits … are not multiple, no tone, not both together, not neither.)

“The qualities of buddhas (pure) should not be upheld (accepted), and
the qualities of ordinary people (impure) should not be abandoned (rejected) or maintained (accepted).

“Bodhisattvas should also not dwell in (accept) perfectly pure buddha realms,
nor aspire to them (accept / seek).
Why not?

Because,
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Mañjuśrī, the dhāraṇī of the vajra quintessence [the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle [U2T] about all dharmas -- pure, impure, neutral --]
is [non-dualistic] non-conceptual [, indescribable / inconceivable].
It is immanent [all-pervading / timeless] in [all dharmas – good or bad or neutral:]
*****************************************************************
immanent in in desire, immanent in anger, immanent in confusion,
immanent in women, immanent in men, and immanent in gods,
in nāgas, in yakṣas, in gandharvas, in asuras, in garuḍas, and in mahoragas.
It is immanent in the Buddha, in the Dharma, in the Saṅgha,
and in hearers, solitary buddhas, the hell realms, the animal realm,
and in the world of Yama.
It is immanent in evil, in good, in earth, water, fire, and air,
and in the eyes, ears, nose, tongue, body, and mind.

*****************************************************************
Mañjuśrī, the dhāraṇī of the vajra quintessence [the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle [U2T] about all dharmas -- pure, impure, neutral --]
is immanent [all-pervading / timeless] in all things [all dharmas – good or bad or neutral].
*****************************************************************

“Mañjuśrī, just as the element of space in the east, the element of space in the south, the element of space in the west, the element of space in the north, the element of space below, and the element of space above are all immanent in the element of space, so too,
*****************************************************************
Mañjuśrī, this dhāraṇī of the vajra quintessence [the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle [U2T] about all dharmas -- pure, impure, neutral --]
is likewise immanent [all-pervading / timeless] in all things [good, bad, neutral].”
*****************************************************************

(i.e. Same Ground / True nature & dynamic for all dharmas: The inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas – good or bad, pure or impure, from samsara or nirvana.)

(i.e. View: Union of the ground and its manifestations: All dharmas – good, bad, neutral – are spontaneous natural unceasing pristine manifestations inseparable from the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is here & now / Union of the Two Truths free from all extremes & middle about all dharmas [UGM / U2T-GM]. So their true nature is beyond opposites like good vs. neutral vs. bad; defiled vs. purified; acceptation vs. rejection; appearance vs. emptiness.)

(i.e. The Middle Way: 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, just conventionally / relatively / inter-subjectively: ex. all 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 – including all dharmas (physical, conceptual, mental fabrications; body, speech and mind; good, bad, neutral; past, present, future), the three spheres (subjects / beings, relations / actions, objects / phenomena), all apparent opposites, even the two truths themselves (dependent origination and emptiness of inherent existence), even the ground and its inseparable manifestations.
Why? Because of the Union of the Two Truths about all dharmas. … Because everything is primordially equal, pure, perfect …)

__________________________________________________________________________________________________________
.
[The super-dhāraṇī of the inconceivable Union of the Two Truths about all dharmas / opposites, like the Ground / Basis / Source / Suchness & its unceasing spontaneous natural pristine manifestations:]
.
(i.e. View: The dhāraṇī of the inconceivable Union of the Two Truths about all dharmas [U2T] (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; past, present, future; pure, impure; of both samsara & nirvana), about apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp] (ex. good vs. bad, pure vs. impure, method vs. wisdom, all-dharmas vs. awakening, samsara vs. nirvana, sentient beings vs. buddhas), about the three spheres any relation / action [U3S / U2T-3S] (ex. subject / actor / producer / cause / perceiver / knower, relation / action / production / causality / perception / cognition, object / result / product / effect / perceived / known), about the two truths themselves [U2T-2T] (dependent origination and emptiness), about the Ground and its manifestations [UGM / U2T-GM], etc.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are empty of inherent existence [T2],
not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing
<==> because/thus conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind [U3S],
not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing.
i.e. Not arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing in absolute terms, just conventionally / relatively / inter-subjectively.
.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
All dharmas are appearing but empty of inherent existence,
empty but still conventionally dependently co-arisen & relatively functional.
Even if everything is empty of inherent existence, there are still valid useful meaningful conventional relative efficient tools / adapted skillful means / concepts / views / methods / practices / goals.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are not really different / separate / multiple / dual / in opposition; but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is).
.
Something could be co-dependent with its parts & wholes, with its causes & effects, with its conceptual opposite(s), and especially phenomena / objects co-dependent with the subject / mind merely labeling / imputing / imagining / creating it in dependence of its conditioning / karma in the karmic cycle [U3S]
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
So there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / evolution / change / functionality, cessation / ending / death / going.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. Not existent / real, not non-existent / non-real, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together [2T], not neither of the two truths [1T];
not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
not equal / pure / perfect / complete / free, not unequal / impure / imperfect / incomplete / not-free, not both together, not neither.
.
Meaning, all dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions – inherent existence and relation / opposition / duality –, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / Karma (physical, conceptual, mental; individual, collective, cosmic). Their inconceivable true nature & dynamic as it is has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking of anything in absolute terms, just conventionally / relatively / inter-subjectively.
.
There is nothing to accept / affirm / seek / add / do / differentiate / describe / conceptualise in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do / not-differentiate / not-describe / not-conceptualise in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are spontaneous natural non-dual manifestations of the Ground, inseparable from the inconceivable unique undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of apparent opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM] / the true Buddha / Tathagata [UGM / U2T-GM].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are primordially 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’ …
.
So we could use these valid useful efficient meaningful dharmas / tools / adapted skillful means / antidotes / counterpoints / concepts / ideas / marks /  characteristics / properties / attributes / signs / labels / dualities / opposites / views / methods / practices / goals … conventionally / relatively / inter-subjectively, but never in absolute terms, never apprehending / opposing / differentiating / accepting / rejecting / changing them in absolute terms.
.
This is one ‘super-dhāraṇī’ / ‘ultimate formula’ to resume, and not forget about,
the important points of the ‘Perfection of Wisdom with skillful means’.
Each elements mentioned above is a possible mini-dhāraṇi / mini-door / mini-gate
to the whole big-picture, the super-dhāraṇi.
Depending on one’s individual karma one ‘point of access’ could be better / easier than another;
but ultimately all points imply / prove / support / are in harmony with all the other points,
with the whole big-picture.
.
It is called “the dhāraṇī of purity” because that one of its conclusions.
But we should not grasp at this “purity” because that is just a pointer to the moon, not the moon itself. Dharmas are not pure, not impure, not both together, not neither — not in absolute terms, just conventionally / relatively / inter-subjectively; that is why we say 'everything is primordially equal / pure / perfect …” as a temporary imperfect antidote / counterpoint to our usual position: to grasp at the duality impurity vs. purity.
To fall for any of the four extreme positions about this duality — accepting ‘purity’ while rejecting ‘impurity’ in absolute terms, or vice versa, or to accept both together, or to reject both, would not be in accord with the true nature of Reality as it is, and would result in more suffering for self and others.)
__________________________________________________________________________________________________________

___________________________________________________________

[D. Purifying the three poisons & other defilements by releasing their inconceivable true pristine nature & dynamic as it is beyond all dualities [U2T]:
From the Introduction — Next follows the first of three major sections of the sūtra, a teaching on the three bases of the dhāraṇī, which turn out to be the three main defilements of desire, anger, and confusion. Although these emotional defilements are traditionally regarded as pollutants to be avoided, the Buddha explains that they do not actually exist so there is nothing that becomes polluted, and therefore nothing to purify. Since they are intrinsically empty, they are considered bases of the dhāraṇī or the ultimate reality that is immanent in all of them.]

Mañjuśrī Kumārabhūta then asked the Blessed One, “Blessed One,
how could desire be a basis of the dhāraṇī?”

The Buddha replied, “Mañjuśrī, what we call desire is not something that pollutes sentient beings after coming from the east. Nor is it something from the south, from the west, from the north, from below, or from above. It is not something that pollutes sentient beings after arising from within, nor is it something that pollutes sentient beings after arising from without. Mañjuśrī, if desire were something that polluted sentient beings after arising from within, then it would follow that sentient beings have pollution as their very nature, and would not be able to realize reality at some later time.

[One possible entry point:]
Mañjuśrī, phenomena do not come, nor do they go, nor do they stay either within or without.
[no real three stages of becoming – origination, duration / change / functionality, cessation –.
They also do not stay in a way that is neither of these two.
[not going forth, not staging in absolute terms]
They are completely beyond reckoning [indescribable / inconceivable].
Therefore, desire is said to be a basis of the dhāraṇī.

(i.e. Union of opposites [Uopp], or Union of the Two Truths about opposites [U2T-opp] like desire vs. buddha qualities / awakening.)
(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

Anger is a basis of the dhāraṇī.”

“Blessed One, how could anger be a basis of the dhāraṇī?” asked Mañjuśrī.

The Blessed One replied, “Mañjuśrī, anger arises from spouting senseless drivel. But this spouting of senseless drivel is not past, nor is it future, nor does it arise in the present. Mañjuśrī, if such phenomena were deemed to have come from the past, they would be permanent.

[One possible entry point:]
Anger does not arise from future conditions, and present conditions also neither persist nor cease.

Mañjuśrī, any phenomena that are not arisen from the past, or from the future, or from the present‍—such phenomena are called the basis of the dhāraṇī that is purified in the three times.

(i.e. Union of opposites [Uopp], or Union of the Two Truths about opposites [U2T-opp] like anger vs. buddha qualities / awakening.)
(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

“Mañjuśrī, confusion is a basis of the dhāraṇī.”

“Blessed One, how could confusion be a basis of the dhāraṇī?” asked Mañjuśrī.

The Blessed One replied, “Mañjuśrī, confusion arises from ignorance. And ignorance is not mixed with the elements of earth, water, fire, air, space, or consciousness. Mañjuśrī, unmixed phenomena cannot be polluted and cannot be purified. Mañjuśrī, if unmixed phenomena could be polluted or purified, then the element of space, too, could be polluted or purified. Why is that? Mañjuśrī, it is because space is not mixed with any other factor. Mañjuśrī, is it possible to designate as either ‘polluted’ or ‘purified’ something that is not mixed with ignorance, does not migrate, is not restrained, does not exist, does not arise, is a non-entity, is not seen, does not appear, is not grasped, is not bound, is not liberated, is immeasurable, is void, is vain, or has no substance?”

“No, Blessed One,” replied Mañjuśrī.

[One possible entry point:]
“So too, Mañjuśrī,” said the Blessed One, “that which the thus-gone ones have taught to be ignorance is without beginning. It always lacks singularity. It is without a beginning point, without an ending point, and also does not exist in the present. Therefore, it is called ignorance.
(i.e. Samsara, the karmic cycle, is limitless and centerless.)

(i.e. Union of opposites [Uopp], or Union of the Two Truths about opposites [U2T-opp] like confusion vs. buddha qualities / awakening.)
(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

“Mañjuśrī, can any such phenomenon that is non-existent, unfindable, unknowable, imperceptible, does not come to be, and is not an object of desire, anger, or confusion be something that could be polluted, purified, or obscured?”

“No, Blessed One. No, Sugata,” said Mañjuśrī.

“Blessed One, if it is true that any phenomenon related to ignorance is not something that could be polluted, purified, or obscured, then why did the Blessed One refer to ignorance as ‘polluted’?”

The Blessed One replied, “Allow me to provide an example, Mañjuśrī. Smoke arises and fire appears when one uses a rubbing stick, the wooden base for the rubbing stick, and the rubbing action of a person’s hand, but that fire is not present in the rubbing stick, the wooden base, or the rubbing action of a person’s hand.

In the same way, Mañjuśrī,
the tormenting fires of desire, anger, and confusion
arise in a confused person [conventionally / relatively [T1],
but that torment does not dwell within, without,
or as neither of those possibilities [in absolute terms] [T2]
Nevertheless, we speak of confusion [conventionally / relatively / inter-subjectively] [T1] [U2T],

Mañjuśrī. Why is that?
********************************************************************
[Conclusion:]
Because, Mañjuśrī, all phenomena are already totally free.
And phenomena that are totally free
we call the basis of the dhāraṇī.” [the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths free from all extremes & middle [U2T] about all dharmas -- pure, impure, neutral --]
********************************************************************

[i.e. Teaching the inconceivable Union of the Two Truths about all dharmas / U2T:
all dharmas are appearing [T1] but still empty of inherent existence [T2],
empty but still conventionally dependently co-appearing & relatively functional.]
[i.e. Teaching the Union of the three spheres of any relation / action.]
[i.e. Teaching the Non-duality / Union of apparent opposites of any duality / triad / quad / etc.;
opposites like ordinary people vs. Buddhas, pure vs. impure, samsara vs. nirvana, all dharmas vs. awakening.]
[i.e. Teaching the inconceivable unique all pervading timeless Ground / Basis /
Source / Dharmata / Buddha-nature / Genuine-emptiness / Suchness /
True nature & dynamic of all dharmas / Union of the Two Truths
about all dharmas – pure or impure, bound or liberated, samsara or nirvana –.]
[i.e. Teaching the primordial equality / purity / perfection / completeness / freedom of all dharmas;
teaching the extreme purity of all dharmas: not ‘this’, not ‘non-this’, not both together, not neither,
and there is no fifth – for whatever ‘this’ is.]

__________________________________________________________________________________________________________
.
[The super-dhāraṇī of the inconceivable Union of the Two Truths about all dharmas / opposites, like the three poisons & other defilements vs. awakening, impurities vs. purity:]
.
(i.e. View: The dhāraṇī of the inconceivable Union of the Two Truths about all dharmas [U2T] (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; past, present, future; pure, impure; of both samsara & nirvana), about apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp] (ex. good vs. bad, pure vs. impure, method vs. wisdom, all-dharmas vs. awakening, samsara vs. nirvana, sentient beings vs. buddhas), about the three spheres any relation / action [U3S / U2T-3S] (ex. subject / actor / producer / cause / perceiver / knower, relation / action / production / causality / perception / cognition, object / result / product / effect / perceived / known), about the two truths themselves [U2T-2T] (dependent origination and emptiness), about the Ground and its manifestations [UGM / U2T-GM], etc.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are empty of inherent existence [T2],
not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing
<==> because/thus conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind [U3S],
not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing.
i.e. Not arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing in absolute terms, just conventionally / relatively / inter-subjectively.
.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
All dharmas are appearing but empty of inherent existence,
empty but still conventionally dependently co-arisen & relatively functional.
Even if everything is empty of inherent existence, there are still valid useful meaningful conventional relative efficient tools / adapted skillful means / concepts / views / methods / practices / goals.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are not really different / separate / multiple / dual / in opposition; but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is).
.
Something could be co-dependent with its parts & wholes, with its causes & effects, with its conceptual opposite(s), and especially phenomena / objects co-dependent with the subject / mind merely labeling / imputing / imagining / creating it in dependence of its conditioning / karma in the karmic cycle [U3S]
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
So there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / evolution / change / functionality, cessation / ending / death / going.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. Not existent / real, not non-existent / non-real, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together [2T], not neither of the two truths [1T];
not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
not equal / pure / perfect / complete / free, not unequal / impure / imperfect / incomplete / not-free, not both together, not neither.
.
Meaning, all dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions – inherent existence and relation / opposition / duality –, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / Karma (physical, conceptual, mental; individual, collective, cosmic). Their inconceivable true nature & dynamic as it is has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking of anything in absolute terms, just conventionally / relatively / inter-subjectively.
.
There is nothing to accept / affirm / seek / add / do / differentiate / describe / conceptualise in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do / not-differentiate / not-describe / not-conceptualise in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are spontaneous natural non-dual manifestations of the Ground, inseparable from the inconceivable unique undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of apparent opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM] / the true Buddha / Tathagata [UGM / U2T-GM].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are primordially 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’ …
.
So we could use these valid useful efficient meaningful dharmas / tools / adapted skillful means / antidotes / counterpoints / concepts / ideas / marks /  characteristics / properties / attributes / signs / labels / dualities / opposites / views / methods / practices / goals … conventionally / relatively / inter-subjectively, but never in absolute terms, never apprehending / opposing / differentiating / accepting / rejecting / changing them in absolute terms.
.
This is one ‘super-dhāraṇī’ / ‘ultimate formula’ to resume, and not forget about,
the important points of the ‘Perfection of Wisdom with skillful means’.
Each elements mentioned above is a possible mini-dhāraṇi / mini-door / mini-gate
to the whole big-picture, the super-dhāraṇi.
Depending on one’s individual karma one ‘point of access’ could be better / easier than another;
but ultimately all points imply / prove / support / are in harmony with all the other points,
with the whole big-picture.
.
It is called “the dhāraṇī of purity” because that one of its conclusions.
But we should not grasp at this “purity” because that is just a pointer to the moon, not the moon itself. Dharmas are not pure, not impure, not both together, not neither — not in absolute terms, just conventionally / relatively / inter-subjectively; that is why we say 'everything is primordially equal / pure / perfect …” as a temporary imperfect antidote / counterpoint to our usual position: to grasp at the duality impurity vs. purity.
To fall for any of the four extreme positions about this duality — accepting ‘purity’ while rejecting ‘impurity’ in absolute terms, or vice versa, or to accept both together, or to reject both, would not be in accord with the true nature of Reality as it is, and would result in more suffering for self and others.)
__________________________________________________________________________________________________________

___________________________________________________________

[E. Purifying all dharmas by releasing their inconceivable true pristine nature & dynamic as it is beyond all dualities [U2T] – though various possible entry-points to the big-picture, the super-dhāraṇī –:
From the Introduction — The second major section of the sūtra is a teaching on a series of eleven Dharma gates that are also bases of the dhāraṇī, with each gate relating to a different class of sentient being. They comprise the Dharma gates for gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, as well as for a woman, for a man, and for hell beings.]

Mañjuśrī then asked the Blessed One,
“Is there some Dharma gate a bodhisattva can possess
that leads to attaining the dhāraṇī that is in accord with everything?”

The Blessed One replied, “Mañjuśrī, there is a Dharma gate a bodhisattva can possess that leads to attaining the dhāraṇī that is in accord with everything. Even if one were to teach them using syllables numbering from one to a hundred thousand, one would never know the end of those syllables. Infinite Dharma gates have appeared through this and that Dharma gate that have been explained using this or that Dharma gate, and their eloquence has no end. That limitless eloquence expresses all Dharma gates. All the words of the Dharma gates accord with a single word of the Dharma gates, while a single word of Dharma gates accords with all words of the Dharma gates.”

Mañjuśrī asked, “Blessed One, what are these Dharma gates?”

“Mañjuśrī,” replied the Blessed One, “[1] all phenomena are gates of the gods and this is the basis of the dhāraṇī.”

(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

“Blessed One, how is this the basis of the dhāraṇī?” asked Mañjuśrī.

“Mañjuśrī,” replied the Blessed One,
****************************************************************************
[One possible entry point:]
“all phenomena are present as a basis for spiritual discipline,
****************************************************************************
and this is the basis for the dhāraṇī through which the likes of gods enter.

“Mañjuśrī, [2] all phenomena are Dharma gates for nāgas, and this is the basis of the dhāraṇī.”

(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

“Blessed One, how is this the basis of the dhāraṇī?” asked Mañjuśrī.

“Mañjuśrī,” replied the Blessed One,
****************************************************************************
[One possible entry point:]
“all phenomena are nameless, devoid of syllables, without syllables [T2],
and yet they are expressed through syllables [T1] [U2T].
****************************************************************************
That is the basis of the dhāraṇī through which the likes of nāgas enter.

“Mañjuśrī, [3] all phenomena are Dharma gates for yakṣas, and this is the basis of the dhāraṇī.”

(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

“Blessed One, how is this the basis of the dhāraṇī?” asked Mañjuśrī.

“Mañjuśrī,” replied the Blessed One,
****************************************************************************
[One possible entry point:]
“because all phenomena are unborn [T2],
they are gates [T1] to dwelling in the inexhaustible [inconceivable] [U2T].
****************************************************************************
That is the basis of the dhāraṇī through which the likes of yakṣas enter.

“Mañjuśrī, [4] all phenomena are Dharma gates for gandharvas, and this is the basis of the dhāraṇī.”

(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

“Blessed One, how is this the basis of the dhāraṇī?” asked Mañjuśrī.

“Mañjuśrī,” replied the Blessed One,
****************************************************************************
[One possible entry point:]
“because all phenomena are limitless, innumerable, unfathomable, [inconceivable U2T,]
and equal to space, they are beyond counting.
****************************************************************************
That is the basis of the dhāraṇī through which the likes of gandharvas enter.

“Mañjuśrī, [5] all phenomena are a Dharma gate for asuras, and this is the basis of the dhāraṇī.”

(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

“Blessed One, how is this the basis of the dhāraṇī?” asked Mañjuśrī.

“Mañjuśrī,” replied the Blessed One,
[One possible entry point:]
“all phenomena [T1] are gates to non-existence [T2] [U2T].
They cannot be known [T2] as name [T1] [U2T].
They cannot be known [T2] as form [T1] [U2T].
They cannot be known [T2] as sound [T1] [U2T].
They cannot be known [T2] as smell [T1] [U2T].
They cannot be known [T2] as taste [T1] [U2T].
They cannot be known [T2] as sensation [T1] [U2T].
They cannot be known [T2] as mind [T1] [U2T].
They cannot be known [T2] as the Buddha [T1] [U2T].
They cannot be known [T2] as the Dharma [T1] [U2T].
They cannot be known [T2] as the Saṅgha [T1] [U2T].
They cannot be known [T2] as a hearer [T1] [U2T].
They cannot be known [T2] as a solitary buddha [T1] [U2T].
They cannot be known [T2] as an ordinary person [T1] [U2T].
[not in absolute terms, just conventionally / relatively / inter-subjectively]
****************************************************************************
[One possible entry point:]
Mañjuśrī, by virtue of their utter lack [T2] of origination [T1] [U2T]
no phenomena are knowable [in absolute terms] [indescribable / inconceivable],
****************************************************************************
and that is the basis of the dhāraṇī through which the likes of asuras enter.

“Mañjuśrī, [6] all phenomena are Dharma gates for garuḍas, and this is the basis of the dhāraṇī.”

(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

“Blessed One, how is it the basis of the dhāraṇī?” asked Mañjuśrī.

“Mañjuśrī,” replied the Blessed One,
****************************************************************************
[One possible entry point:]
“all phenomena [T1] are without coming or going [in absolute terms] [T2] [U2T].
****************************************************************************
They are without running or running away. They are not fleeing, not going, not coming, not passing away, not being born, not supporting, not remaining, not being attached, not bound, not angered, not confused, not freed, not persisting, and not stationary.
****************************************************************************
[One possible entry point:]
Mañjuśrī, since no attachment exists in space,
all factors are gates to freedom from dwelling,
****************************************************************************
and that is the basis of the dhāraṇī through which the likes of garuḍas enter.

“Mañjuśrī, [7] all phenomena are Dharma gates for kinnaras, and this is the basis of the dhāraṇī.”

(i.e. All dharmas – pure or impure – could be a door to the inconceivable dhāraṇī / Ground / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T] / Union of opposites [Uopp / U2T-opp], Union of the three spheres [U3S / U2T-3S], Union of the Ground and its manifestations [UGM / U2T-GM], the primordial equality / purity / perfection / completeness / freedom / enlightenment of all dharmas.)

Mañjuśrī asked, “Blessed One, how is it the basis of the dhāraṇī?”

“Mañjuśrī,” replied the Blessed One,
****************************************************************************
[One possible entry point:]
“all phenomena [T1] are devoid [T2] of agent (subject) [in absolute terms] [U3S].
They are uncreated, [not-existent], unchanging [, unceasing in absolute terms],
and no agent [subject, relation / action, object] will be found upon investigation [in absolute terms].
****************************************************************************
That is the basis of the dhāraṇī through which the likes of kinnaras enter.

__________________________________________________________________________________________________________
.
[The super-dhāraṇī of the inconceivable Union of the Two Truths about all dharmas / opposites, like the three spheres – subject, relation / action, object – of any type of relation / action, or the three stages of becoming – origination, duration / change / functionality, cessation –:]
.
(i.e. View: The dhāraṇī of the inconceivable Union of the Two Truths about all dharmas [U2T] (physical / body, conceptual / speech, mental / mind; individual, collective, cosmic; past, present, future; pure, impure; of both samsara & nirvana), about apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp] (ex. good vs. bad, pure vs. impure, method vs. wisdom, all-dharmas vs. awakening, samsara vs. nirvana, sentient beings vs. buddhas), about the three spheres any relation / action [U3S / U2T-3S] (ex. subject / actor / producer / cause / perceiver / knower, relation / action / production / causality / perception / cognition, object / result / product / effect / perceived / known), about the two truths themselves [U2T-2T] (dependent origination and emptiness), about the Ground and its manifestations [UGM / U2T-GM], etc.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are empty of inherent existence [T2],
not really arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing
<==> because/thus conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind [U3S],
not completely non-arisen / non-caused / non-produced / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-functional / non-ceasing.
i.e. Not arisen / caused / produced / existent / evolving / changing / increasing / decreasing / defiled / purified / functional / ceasing in absolute terms, just conventionally / relatively / inter-subjectively.
.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other (<==>) [U2T].
All dharmas are appearing but empty of inherent existence,
empty but still conventionally dependently co-arisen & relatively functional.
Even if everything is empty of inherent existence, there are still valid useful meaningful conventional relative efficient tools / adapted skillful means / concepts / views / methods / practices / goals.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are not really different / separate / multiple / dual / in opposition; but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is).
.
Something could be co-dependent with its parts & wholes, with its causes & effects, with its conceptual opposite(s), and especially phenomena / objects co-dependent with the subject / mind merely labeling / imputing / imagining / creating it in dependence of its conditioning / karma in the karmic cycle [U3S]
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
.
So there are no real three stages of becoming for anything: origination / beginning / birth / coming, duration / middle / life / evolution / change / functionality, cessation / ending / death / going.
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
Ex. Not existent / real, not non-existent / non-real, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused / produced, not independent / uncaused / unproduced, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together [2T], not neither of the two truths [1T];
not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
not equal / pure / perfect / complete / free, not unequal / impure / imperfect / incomplete / not-free, not both together, not neither.
.
Meaning, all dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions – inherent existence and relation / opposition / duality –, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / Karma (physical, conceptual, mental; individual, collective, cosmic). Their inconceivable true nature & dynamic as it is has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking of anything in absolute terms, just conventionally / relatively / inter-subjectively.
.
There is nothing to accept / affirm / seek / add / do / differentiate / describe / conceptualise in absolute terms,
nothing to reject / negate / abandon / eliminate / stop / subtract / not-do / not-differentiate / not-describe / not-conceptualise in absolute terms,
nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...
are spontaneous natural non-dual manifestations of the Ground, inseparable from the inconceivable unique undifferentiated all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is / Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of apparent opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM] / the true Buddha / Tathagata [UGM / U2T-GM].
.
All dharmas / apparent opposites / three spheres / Two Truths / Ground and its manifestations ...