The Dhāraṇī of the Vajra Quintessence - 220

(The special gate of Non-duality / Sameness / Union – not many, not one… –.
Realising that the Ground / Reality as it is / U2T is the true Buddha – not many, not one… –.)

(i.e. THE MANY DOORS / DHĀRAṆĪS TO THE INCONCEIVABLE GROUND / TRUE NATURE & DYNAMIC OF REALITY AS IT IS / THE TRUE BUDDHA:
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– Non-duality / Sameness / Union of the Two Truths about all dharmas – pure, impure, neutral – [U2T].
– Non-duality / Sameness / Union of the three spheres of any relation / action [U3S / U2T-3S]
(ex. causality, production, action, perception, cognition, possession, appropriation, opposition).
– Non-duality / Sameness / Union of the three stages of becoming – origination / coming,
duration / change / functionality, cessation / going – [Uopp / U2T-opp].
– Non-duality / Sameness / Union of apparent opposites [Uopp / U2T-opp]; opposites like
all phenomena / the twelve links of dependent origination / the karmic cycle / all karma /
all defilements / samsara vs. buddha qualities / awakening / nirvana / the true Buddha.
– Union of the Ground and its manifestations [UGM / U2T-GM].
– Etc.
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All dharmas – physical, conceptual, mental; subject, action, object; pure, impure, neutral –, even the three poisons, all defilements, the twelve links of dependent origination, the karmic cycle, all karma, samsara are the true Buddha teaching us the Dharma: the inconceivable true nature & dynamic of Reality as it is [U2T].
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So any dharma – pure, impure, neutral – could be a door to the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine 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 true Buddha. All we have to do is to be fully present here & now and to directly observe a particular dharma, its origination, abiding and cessation.
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Understanding and then spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the true nature & dynamic as it is of one 'thing / dharma' – pure, impure, neutral – is realising the true nature & dynamic of everything: the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T / U2T-3S / U2T/opp / U2T-2T / U2T-GM].
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This text gives numerous examples of possible entry points to the inconceivable: By realising that any dharma(s) – pure, impure, neutral – is/are primordially equal / pure / perfect / divine / free / enlightened / awakening / the Ground / Reality as it is / U2T / U3S / Uopp / UGM / the true Buddha teaching us the Dharma. So there is nothing to accept / affirm / seek / reject / negate / abandon / eliminate / stop / change / improve / purify about it/them in absolute terms, just conventionally / relatively / inter-subjectively.
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Nirvana is not the result of better dualistic differentiation / discrimination between good / wholesome and bad / unwholesome, not the result of accepting this while rejecting that, but the direct wisdom of realising the inconceivable true nature & dynamic as it is of all dharmas / opposites [U2T]. Because everything is equal, non-dual, empty of inherent existence [T1] <==> because dependently co-arisen / interdependent [T1] [U2T], merely labeled / imputed by the mind [U3S].)

Source: https://read.84000.co/translation/toh139.html

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

I. SUMMARY

Source: https://read.84000.co/translation/toh139.html

[A. Dhāraṇī: The Ground = Non-Duality / Sameness / Union of the Two Truths [U2T] – not two, not one, not both together, not neither: i.e. The true nature & dynamic of all dharmas (including the three spheres, apparent opposites, the two truths themselves, the ground and its manifestations) is like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent valid useful appearances / tools / adapted skillful means, merely labeled / imputed by the mind <==> and being empty of inherent existence. One aspect / truths implies / proves / supports / is in harmony with the other (<-->) [U2T].:]

In The Dhāraṇī of the Vajra Quintessence,
the bodhisattva of wisdom Mañjuśrī asks the Buddha to propound

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. That is a deep teaching about the inconceivable true nature & dynamic of Reality as it is [U2T];
and about acting / perceiving / knowing / practicing without acting / perceiving / knowing / practicing; acting without apprehending / opposing / differentiating / accepting / affirming / seeking / rejecting / negating / abandoning / eliminating / stopping / changing / improving / purifying anything in absolute terms, just conventionally / relatively / inter-subjectively; acting without falling into any extreme or middle; thus acting more and more in accord with the inseparable two aspects of Reality as it is, acting more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas / opposites / marks / tools [U2T].)
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(i.e. It is teaching without teaching the inconceivable unique all-pervasive timeless indivisible
Ground / Basis / Source / Suchness / True nature & dynamic of Reality as it is, using pointers like:
– Non-duality / Sameness / Union of the Two Truths about all dharmas [U2T],
– Non-duality / Sameness / Union of the three spheres of any relation / action [U3S / U2T-3S],
– Non-duality / Sameness / Union of apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp],
– Non-duality / Sameness / Union of the Two Truths about the two truths themselves [U2T-2T],
– Non-duality / Sameness / Union of the Ground and
its unceasing spontaneous natural manifestations (pure, impure, neutral) [UGM / U2T-GM],
– Non-duality / Sameness / Union of method and wisdom / emptiness,
– The Middle Way free from all extremes & middle,
– The primordial spontaneity / timelessness / equality / purity / perfection of all dharmas;
without apprehending / opposing / differentiating / accepting / rejecting / changing anything in absolute terms,
without falling into any extreme or middle.)

[Note: Examples of classical Buddhist concepts and categories to analyse / complete / purify / transcend / transmute … using the Dhāraṇī of the Union of the Two Truths about all dharmas [U2T]: 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, to the Union of the Two Truths [U2T], because the suchness of one is the suchness of all.]

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 [no real cause, causality, final effect]
[although empty of inherent existence] [T2],
bodhisattvas nonetheless aspire for buddhahood [no complete absence of cause, causality, effect]
[they are still conventionally dependently co-arisen relatively functional useful ‘things’] [T1] [U2T].
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(i.e. Path: Union of virtuous methods and wisdom / emptiness: Emptiness does not mean complete no-arising / no-causality / 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.)

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

(i.e. The Ground / Realm of phenomena / Limit of reality / True nature of Reality as it is:
The inconceivable unique indivisible undifferentiated all-pervading timeless unborn
unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata /
Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is:
– the Union of the Two Truths [U2T],
– the Union of the three spheres [U3S / U2T-3S],
– the Non-duality / Union of apparent opposites [Uopp / U2T-opp],
– the Union of the Two Truths about the two truths [U2T-2T],
– the Union of the Ground and its manifestations [UGM / U2T-GM],
– the true Buddha / Tathagata / Awareness / Wisdom.
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It is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s);
– beyond all extremes & middle,
– beyond all dualistic conceptual proliferations,
– beyond all defining limitations,
– beyond all conditioning / karma (physical, conceptual, mental; individual, collective / cosmic).
– It is extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
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So all analogies / concepts / descriptions / images about the Ground are necessarily imperfect;
just pointers to the moon, not the moon itself.
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So we could use them conventionally / relatively / inter-subjectively as tools / adapted skillful means (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1],
but never in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2] [U2T].)

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

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

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

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[B. Dhāraṇī: The Ground = Non-Duality / Sameness / Union of the apparent opposites (ex. the three spheres…) [Uopp] – not two / many, not one, not both together, not neither: i.e. The true nature & dynamic of apparent opposites (including the three spheres, the two truths, the Ground and its manifestations) is like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent valid useful appearances / tools / adapted skillful means, merely labeled / imputed by the mind <==> and being empty of inherent existence. One aspect / truths implies / proves / supports / is in harmony with the other (<-->) [U2T].:]

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 [i.e. same Ground / True nature as it is / U2T]
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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. The Indivisible Ground / Reality as it is / U2T is the true Buddha. [Non-dual: not many, not one...]
All dharmas – pure, impure, neutral – are the true Buddha teaching. [Non-dual: not many, not one...])

(i.e. Non-duality / sameness / indivisibility / oneness / Union: Not many, not one …; not different, not the same…; Non-duality / Uopp / Uopp-2T / Uopp-3S / Uopp-GM. Apparent opposites are not really existent / different / separate / in opposition; but are more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmony [T1], merely co-labeled / co-imputed by the mind <==> thus all empty of inherent existence [T2], never absolute. And vice versa [U2T].)
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(i.e. Sameness / Non-duality / Union of opposites [Uopp]:
The Ground / Realm of phenomena / 'Reality as it is'
is non-dual: not many / dual, not one / non-dual, not both together, not neither.
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All dharmas
– including all apparent opposites of any duality / triad / quad / etc.,
– the three spheres of any relation / action,
– even the two truths themselves,
– and the Ground and its manifestations –
are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
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All dharmas are all like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ [U2T].
Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
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So there is no independent / universal / absolute / inherently existing BASIS for any differentiation / opposition / judgment / discrimination / affirmation / negation / acceptation / rejection / abandonment / elimination / stopping / change / improvement / purification / activity / perception / feeling / knowledge / description / definition / characterisation / qualification in absolute terms (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T]
– not for the Ground and not for its unceasing spontaneous natural manifestations –.)

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

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[C. Dhāraṇī: Non-Duality / Sameness / Union of the Ground and its unceasing spontaneous natural manifestations (physical, conceptual, mental; pure, impure, neutral) [UGM] – not two / many, not one, not both together, not neither: i.e. The true nature & dynamic of the Ground and its manifestations is like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent valid useful appearances / tools / adapted skillful means, merely labeled / imputed by the mind <==> and being empty of inherent existence. One aspect / truths implies / proves / supports / is in harmony with the other (<-->) [U2T].:]

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. One Ground / Jewel, various manifestations / facets:
All dharmas / manifestations / appearances – pure, impure, neutral – have
– the same inconceivable unique all-pervading timeless Ground / Basis / Source,
– the same inconceivable true nature & dynamic as it is / Suchness,
– the same Union of the Two Truths free from all extremes & middle [U2T].
-
So we cannot really differentiate, or unify, apparently opposite manifestations / facets / appearances (physical, conceptual, mental; subject, relation / action, objects) – not even the Ground / Buddha / U2T;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
-
We cannot really perceive / feel / know / experience / apprehend / oppose / differentiate / rank / accept / affirm / seek / cause / produce / reject / negate / abandon / eliminate / terminate / stop / extinguish / change / improve / purify / use / liberate / awaken to … or NOT (for each of those points) ... any of them individually / separately / independently;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do)’ [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
-
Apparent opposites – ex. purity vs. impurity, the three spheres, two truths, the Ground and its manifestations – are
(i) not different / separate / multiple / dual / divisible,
(ii) not identical / united / one / non-dual / indivisible,
(iii) not both together,
(iv) not neither, and there is no fifth;
— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].
They are extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
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Meaning their true nature & dynamic is indescribable / inconceivable;
they are unborn / unconditioned / non-existent / unchanging / unceasing / indestructible
– in the non-dual sense of those terms.)

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

_________________________________________________________

[D. Dhāraṇī: The Ground / Reality as it is / U2T is non-dual, beyond all opposites / dualities – not two / many, not one, not both together, not neither: So there is nothing to accept / seek / reject / abandon / eliminate / stop / change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively. All dharmas are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. The Ground / Reality as it is / U2T is the true Buddha.]

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Since all phenomena [T1] are equally empty of intrinsic essence [T2] [U2T],
they are already intrinsically pure
and beyond [all dualities like:] bondage or liberation.
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(i.e. All dharmas are extremely pure, beyond all opposition / dualities,
– Because of the Union of the Two Truths about all dharmas / opposites / three spheres …;
– Because all dharmas are manifestations inseparable from the Ground; they are the Non-dual Ground;
– Because there is no independent / universal / absolute / inherently existing basis for any differentiation.
So there is nothing to accept / seek / reject / abandon / eliminate / stop / change in absolute terms.)

II. Introduction

Source: https://read.84000.co/translation/toh139.html

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.)
_______________________________________________________________________

First and foremost among these is the dhāraṇī of the vajra quintessence,
which is presented as the ultimate mode of being [Ground / Suchness / True nature of Reality / 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].

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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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].
****************************************************

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).
*****************************************************************************

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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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[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
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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).
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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.
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[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
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they are all nominal imputations [T1] having no actual existence [T2] [U2T],
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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,
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all phenomena [T1] partake of this dhāraṇī (suchness / [U2T])
and can thus become avenues for both expressing and realizing the ultimate [T2] [U2T].
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[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
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ignorance is awakening.
****************************

The teaching then proceeds to elucidate how
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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.)
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(apart from the final link, which is omitted)

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
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all phenomena are equally [Union of ] empty [T2] and naturally luminous [T1] [U2T],
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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.

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.

III. The Translation

Source: https://read.84000.co/translation/toh139.html

[A. The homage.]

Homage to all buddhas and bodhisattvas.

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[B. The assembly and the introductory miracles:
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 / Sameness / 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.

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.”

(i.e. The Indivisible Ground / Reality as it is / U2T is the true Buddha. [not many, not one...]
All dharmas – pure, impure, neutral – are the true Buddha teaching. [not many, not one...])

____________________________________________________________________________
_[“I see everything in the ten directions as the true compassionate Buddha,_
____as infinite inter-connected wish fulfilling Jewels teaching the Dharma.”]
____________________________________________________________________________

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[C. A request for a teaching about the dhāraṇī of the vajra quintessence.
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].
-
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],
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
to all the bodhisattvas here now as well.”

(i.e. Reality as it is is non-dual – not many, not one …
-
The indestructible teaching / dhāraṇī that resumes all the essential points is
the teaching about the Non-duality / Sameness / Union of apparent opposites in any duality / triad / quad / etc. — in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘’this’ is.
-
Examples of Non-duality / Sameness / Union of apparent opposites:
– the Union of the Two Truths (dependent origination and emptiness)[U2T],
– the Union of the three spheres (subject, relation / action, object)[U3S / U2T-3S],
– the Union of apparent opposites (ex. pure vs. impure)[Uopp / U2T-opp],
– the Union of the Two Truths about the two truths themselves [U2T-2T],
– the Union of the Ground and its manifestations [UGM / U2T-GM].
-
Meaning we should try to stop acting / perceiving / knowing dualistically in absolute terms.
Reality as it is is non-dual: not many, not one, not both together, not neither.
So we should try to remember the concept of ‘Non-duality / Sameness / Union’ about everything all the time, without grasping it as an absolute truth; it is just a tool / adapted skillful means/ antidote / counterpoint. The same for the concept of ‘extreme purity’: not ‘this’, not ‘non-this’, not both together, not neither (tetralemma).)

“I accept your request, Mañjuśrī.
[EXAMPLES:]

In this dhāraṇī of the vajra quintessence 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].
(i.e. Union of the Two Truths [U2T]: all dharmas are appearing but empty, empty but still conventionally dependently co-arisen & relatively functional. One aspect implies / supports / is in harmony with the other. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
(i.e. Union of the three spheres // Union of the Two Truths about the three spheres (ex. subject / actor cause / buddha, relation / action / causality, object / result / effect / awakening) [U3S / U2T-3S]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
(i.e. Union of opposites like awakening & non-awakening // Union of the Two Truths about opposites like awakening & non-awakening (ex. subject / actor buddha, relation / action, object / result / awakening) [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
(i.e. Union of opposites like ordinary beings & Buddhas // Union of the Two Truths about opposites like ordinary beings & Buddhas (ex. subject / actor buddha, relation / action, object / result / awakening) [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
In the dhāraṇī of the vajra quintessence there is no saṃsāra and no nirvāṇa [T2],
yet these bodhisattvas wish to attain nirvāṇa [T1] [U2T].
(i.e. Union of opposites like samsara & nirvana // Union of the Two Truths about samsara &. nirvana [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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].
(i.e. Union of opposites like virtue & non-virtue // Union of the Two Truths about virtue & non-virtue [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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].
(i.e. Union of opposites like here & there // Union of the Two Truths about here & there [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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].
(i.e. Union of opposites like ordinary & perfected // Union of the Two Truths about ordinary & perfected [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
“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].
(i.e. Union of opposites like Māra & label-Māra // Union of the Two Truths about Māra & label-Māra [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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].
(i.e. Union of opposites like hearer & name-hearer // Union of the Two Truths about hearer & name-hearer [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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].
(i.e. Union of opposites like solitary-buddha & name-solitary-buddha // Union of the Two Truths about hearer & name-hearer [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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].
(i.e. Union of opposites like sentient-being & name-sentient-being // Union of the Two Truths about sentient-being & name-sentient-being [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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].
(i.e. Union of opposites like benefits & no-benefits // Union of the Two Truths about benefits & no-benefits [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
“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].
(i.e. Union of opposites like desire & name-desire // Union of the Two Truths about desire & name-desire [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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].
(i.e. Union of opposites like anger & name-anger // Union of the Two Truths about anger & name-anger [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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].
(i.e. Union of opposites like confusion & name-confusion // Union of the Two Truths about confusion & name-confusion [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
In the dhāraṇī of the vajra quintessence there is no knowing or unknowing, [T2]
yet these bodhisattvas wish to attain knowledge [wisdom] [T1] [U2T].
(i.e. Union of opposites like ignorance & wisdom // Union of the Two Truths about ignorance & wisdom [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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. Union of opposites like pollution & name-pollution // Union of the Two Truths about pollution & name-pollution [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
“In the dhāraṇī of the vajra quintessence
there is no purification nor even the label ‘purification.’ [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like purification & name-purification // Union of the Two Truths about purification & name-purification [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither moral training nor non-training. [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like training & non-training // Union of the Two Truths about training & non-training [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is no compassion, no loving kindness (the four immeasurable attitudes), (and no complete rejection of them). [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like compassion / love / joy / equanimity & non-compassion / non-love / non-joy / non-equanimity // Union of the Two Truths about compassion / love / joy / equanimity & non-compassion / non-love / non-joy / non-equanimity [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is nor feeling desirous or neutral toward anything (the three poisons). (and no complete rejection of them). [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like feeling & non-feeling // Union of the Two Truths about feeling & non-feeling [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither generosity nor stinginess (the six perfection). [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like generosity & non-generosity // Union of the Two Truths about generosity & non-generosity [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither intact moral training nor broken training. [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like morality & non-morality // Union of the Two Truths about morality & non-morality [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither patience nor malice. [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like patience & non-patience // Union of the Two Truths about patience & non-patience [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither diligence nor laziness. [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like diligence & non-diligence // Union of the Two Truths about diligence & non-diligence [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither concentration nor distraction. [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like concentration & non-concentration // Union of the Two Truths about concentration & non-concentration [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither insight nor mental error. [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like insight & non-insight // Union of the Two Truths about insight & non-insight [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither moral downfall nor what is not a downfall. [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like downfall & non-downfall // Union of the Two Truths about downfall & non-downfall [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There are no hearers, solitary buddhas, or thus-gone ones (stages). [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like stages & no-stages // Union of the Two Truths about training & non-training [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither Dharma nor non-Dharma (existence or non-existence). [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like existence & non-existence // Union of the Two Truths about existence & non-existence [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There are neither profound points nor simple ones. [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like deep & non-deep // Union of the Two Truths about deep & non-deep [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is neither knowing nor not knowing (ignorance or wisdom). [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like knowing & not-knowing // Union of the Two Truths about knowing & not-knowing [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is no attainment. There is no realization. (and no complete rejection of them). [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like attainment & no-attainment // Union of the Two Truths about attainment & no-attainment [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
There is no saṃsāra or nirvāṇa. [Non-duality / Uopp / U2T-opp]
(i.e. Union of opposites like saṃsāra & nirvāṇa // Union of the Two Truths about saṃsāra & nirvāṇa [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)
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]
(i.e. Union of opposites like practices / path & non-practices / no-path // Union of the Two Truths about practices / path & non-practices / no-path [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)

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

[Solutions: Adopting the Middle Way in everything; acting without action in absolute terms:
not accepting/ rejecting / changing / differentiating anything in absolute terms;
not differentiating, not non-differentiating, not both together, not neither;
Because Reality as it is is non-dual: not many, not one, not both together, not neither:]
-
“Mañjuśrī, bodhisattvas wishing to attain the dhāraṇī of the vajra quintessence
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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.
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-
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).
(i.e. The Middle Way: nothing to accept, nothing to reject, nothing to change in absolute terms.)
-
“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).
(i.e. Non-dual: ordinary sentient beings and Buddhas are not two, not one, not both together, not neither)
-
The qualities of ordinary people (impure) should not be objectified.
(i.e. Non-dual: subject and object are not two, not one, not both together, not neither)
-
They (qualities of ordinary people / impure) should also not be conflated with the qualities of the hearers or solitary buddhas (purer).
(i.e. 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).
(i.e. The Middle Way: nothing to accept, nothing to reject, nothing to change in absolute terms.)
-
“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
is [non-dualistic] non-conceptual [, indescribable / inconceivable].
It is immanent [all-pervading / timeless] in [all dharmas – good or bad or neutral:]
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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.

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Mañjuśrī, the dhāraṇī of the vajra quintessence
is immanent [all-pervading / timeless] in all things [all dharmas – good or bad or neutral].
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“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
is likewise immanent [all-pervading / timeless] in all things [good, bad, neutral].”
*****************************************************************

(i.e. In short, because of the Union of the Two Truths about all dharmas,
bodhisattvas should adopt the Middle Way in everything: not accepting / rejecting / changing anything in absolute terms;
that is acting without acting in everything, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle. Because Reality as it is is non-dual.)

___________________________________________________________

[D. Purifying the three poisons & other defilements by directly 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.]

(i.e. Union of opposites like desire / anger / confusion & non-desire / non-anger / non-confusion / Buddha-qualities // Union of the Two Truths about desire / anger / confusion & non-desire / non-anger / non-confusion / Buddha-qualities [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)

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

[One possible entry point to the inconceivable:
D1. Even desire is a gate to awakening. To realise that desire is primordially equal / pure / perfect / divine / free / enlightened / awakening / the Ground / Reality as it is / U2T / U3S / Uopp / UGM / the true Buddha teaching us the Dharma. So there is nothing to accept / affirm / seek / reject / negate / abandon / eliminate / stop / change / improve / purify about it/them in absolute terms, just conventionally / relatively / inter-subjectively.]
-
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.

Mañjuśrī, phenomena do not come, nor do they go, nor do they stay either within or without.
They also do not stay in a way that is neither of these two.
[not going forth, not abiding in absolute terms]
They are completely beyond reckoning [indescribable / inconceivable].
Therefore, desire is said to be a basis of the dhāraṇī.

(i.e. There are no real three stages of becoming for any thing, any being, any relation / action (physical, conceptual, mental): (i) dependent origination / coming / beginning / past, (ii) duration / abiding / changing / increasing / decreasing / obscuration / pollution / purification / migration / present, (iii) cessation / extinction / going / ending / future / emptiness / liberation / awakening.)
-

(i.e. By directly observing here & now the origination, abiding and cessation of its own defilements like ‘the three poisons (desire, anger, confusion)’ – or of any dharma –, a Bodhisattva directly perceive / realise / experience their true nature & dynamic as it is here & now: their Union of the Two Truths; their Union of the three spheres; their Union of opposites; their Union of the Ground and its manifestations; their primordial equality / purity / perfection / freedom / enlightenment / awakening; the true Buddha. This way he becomes liberated / free from them, not slave to them anymore. The important point is that he never accepts / rejects / changes them in absolute terms; because there is nothing to accept / reject / change in absolute terms. The same for any of his five aggregates.)

(i.e. THE MANY DOORS TO THE INCONCEIVABLE GROUND / TRUE NATURE OF REALITY / U2T / TRUE BUDDHA:
Union of opposites [Uopp], or Union of the Two Truths about opposites [U2T-opp] like desire vs. buddha qualities / awakening / the true Buddha.
All dharmas – physical, conceptual, mental; subject, action, object; pure, impure, neutral –, even the three poisons, all defilements, the twelve links of dependent origination, the karmic cycle, all karma, samsara are the true Buddha teaching us the Dharma: the inconceivable true nature & dynamic of Reality as it is [U2T].
So any dharmas – pure, impure, neutral – could be a door to the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine 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 true Buddha.
Understanding and then spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the true nature & dynamic as it is of one 'thing / dharma' – pure, impure, neutral – is realising the true nature & dynamic of everything: the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].)

[One possible entry point to the inconceivable:
D2. Even anger is a gate to awakening. To realise that anger is primordially equal / pure / perfect / divine / free / enlightened / awakening / the Ground / Reality as it is / U2T / U3S / Uopp / UGM / the true Buddha teaching us the Dharma. So there is nothing to accept / affirm / seek / reject / negate / abandon / eliminate / stop / change / improve / purify about it/them in absolute terms, just conventionally / relatively / inter-subjectively.]
-
“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.

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. THE MANY DOORS TO THE INCONCEIVABLE GROUND / TRUE NATURE OF REALITY / U2T / TRUE BUDDHA:
Union of opposites [Uopp], or Union of the Two Truths about opposites [U2T-opp] like anger vs. buddha qualities / awakening / the true Buddha.
All dharmas – physical, conceptual, mental; subject, action, object; pure, impure, neutral –, even the three poisons, all defilements, the twelve links of dependent origination, the karmic cycle, all karma, samsara are the true Buddha teaching us the Dharma: the inconceivable true nature & dynamic of Reality as it is [U2T].
So any dharmas – pure, impure, neutral – could be a door to the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine 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 true Buddha.
Understanding and then spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the true nature & dynamic as it is of one 'thing / dharma' – pure, impure, neutral – is realising the true nature & dynamic of everything: the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].)

[One possible entry point to the inconceivable:
D3. Even confusion is a gate to awakening. To realise that ignorance is primordially equal / pure / perfect / divine / free / enlightened / awakening / the Ground / Reality as it is / U2T / U3S / Uopp / UGM / the true Buddha teaching us the Dharma. So there is nothing to accept / affirm / seek / reject / negate / abandon / eliminate / stop / change / improve / purify about it/them in absolute terms, just conventionally / relatively / inter-subjectively.]
-
“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.

“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.

“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.”
********************************************************************

(i.e. THE MANY DOORS TO THE INCONCEIVABLE GROUND / TRUE NATURE OF REALITY / U2T / TRUE BUDDHA:
Union of opposites [Uopp], or Union of the Two Truths about opposites [U2T-opp] like confusion vs. buddha qualities / awakening / the true Buddha.
All dharmas – physical, conceptual, mental; subject, action, object; pure, impure, neutral –, even the three poisons, all defilements, the twelve links of dependent origination, the karmic cycle, all karma, samsara are the true Buddha teaching us the Dharma: the inconceivable true nature & dynamic of Reality as it is [U2T].
So any dharmas – pure, impure, neutral – could be a door to the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine 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 true Buddha.
Understanding and then spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the true nature & dynamic as it is of one 'thing / dharma' – pure, impure, neutral – is realising the true nature & dynamic of everything: the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].)

___________________________________________________________

[E. Purifying all phenomena or all realms by directly releasing their inconceivable true pristine nature & dynamic as it is beyond all dualities [U2T]:
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.]

(i.e. Union of opposites like all phenomena of all realms & Buddha-qualities // Union of the Two Truths about all phenomena & Buddha-qualities [Uopp / U2T-opp]. They are not dependently-arisen / existent / functional, not completely non-arisen / non-existent / non-functional, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither. They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’ So there is nothing to oppose / differentiate / accept / affirm / seek / reject / negate / abandon / eliminate / stop / not-do / change / improve / purify in absolute terms about them, just conventionally / relatively / inter-subjectively. The solution is to act without acting, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle, thus acting more and more in accord with the two inseparable aspects of Reality as it is [U2T / U2T-3S / U2T-opp / U2T-2T / U2T.GM].)

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

[There is an infinity of dharma gates – adapted skillful means for different beings with different karmic conditions / realm. They are all compatible; all leading to the same unique inconceivable Ground / true nature of Reality as it is / U2T. All dharmas are the true Buddha teaching us the Dharma.:]
-
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?”

[One possible entry point to the inconceivable:
E1. All phenomena are gates of the gods. To realise that all phenomena of this realm are primordially equal / pure / perfect / divine / free / enlightened / awakening / the Ground / Reality as it is / U2T / U3S / Uopp / UGM / the true Buddha teaching us the Dharma. So there is nothing to accept / affirm / seek / reject / negate / abandon / eliminate / stop / change / improve / purify about it/them in absolute terms, just conventionally / relatively / inter-subjectively.]
-
“Mañjuśrī,” replied the Blessed One, “[1] all phenomena are gates of the gods and this is the basis of the dhāraṇī.”

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

“Mañjuśrī,” replied the Blessed One,
***************************************************************
“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.

(i.e. By directly observing here & now the origination, abiding and cessation of any dharma – pure, impure, neutral –, a Bodhisattva directly perceive / realise / experience their true nature & dynamic as it is here & now: their Union of the Two Truths; their Union of the three spheres; their Union of opposites; their Union of the Ground and its manifestations; their primordial equality / purity / perfection / freedom / enlightenment / awakening; the true Buddha. This way he becomes liberated / free from them, not slave to them anymore. The important point is that he never accepts / rejects / changes them in absolute terms; because there is nothing to accept / reject / change in absolute terms.)

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

(i.e. THE MANY DOORS TO THE INCONCEIVABLE GROUND / TRUE NATURE OF REALITY / U2T / TRUE BUDDHA:
Union of opposites [Uopp], or Union of the Two Truths about opposites [U2T-opp] like all phenomena of samsara / all karma / all appearances vs. buddha qualities / awakening / the true Buddha.
All dharmas – physical, conceptual, mental; subject, action, object; pure, impure, neutral –, even the three poisons, all defilements, the twelve links of dependent origination, the karmic cycle, all karma, samsara are the true Buddha teaching us the Dharma: the inconceivable true nature & dynamic of Reality as it is [U2T].
So any dharmas – pure, impure, neutral – could be a door to the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine 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 true Buddha.
Understanding and then spontaneously non-dualistically non-conceptually directly perceiving / realising / experiencing the true nature & dynamic as it is of one 'thing / dharma' – pure, impure, neutral – is realising the true nature & dynamic of everything: the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].)

[One possible entry point to the inconceivable:
E2. All phenomena are Dharma gates for nāgaa. To realise that all phenomena of this realm are primordially equal / pure / perfect / divine / free / enlightened / awakening / the Ground / Reality as it is / U2T / U3S / Uopp / UGM / the true Buddha teaching us the Dharma. So there is nothing to accept / affirm / seek / reject / negate / abandon / eliminate / stop / change / improve / purify about it/them in absolute terms, just conventionally / relatively / inter-subjectively.]
-
“Mañjuśrī, [2] all phenomena are Dharma gates for nāgas, and this is the basis of the dhāraṇī.”

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

“Mañjuśrī,” replied the Blessed One,
****************************************************************************
“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.

[One possible entry point to the inconceivable:
E3. All phenomena are Dharma gates for yakṣas. To realise that all phenomena of this realm are primordially equal / pure / perfect / divine / free / enlightened / awakening / the Ground / Reality as it is / U2T / U3S / Uopp / UGM / the true Buddha teaching us the Dharma. So there is nothing to accept / affirm / seek / reject / negate / abandon / eliminate / stop / change / improve / purify about it/them in absolute terms, just conventionally / relatively / inter-subjectively.]
-
“Mañjuśrī, [3] all phenomena are Dharma gates for yakṣas, and this is the basis of the dhāraṇī.”

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

“Mañjuśrī,” replied the Blessed One,
****************************************************************************
“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.

Middle Way Buddhism Blog

Friday, November 18, 2022

The Dharani of the Vajra Quintessence - 220

I. SUMMARY

II. Introduction

III. The Translation

[A. The homage.]