Infinite Jewels - 205
Ratnakoṭi

The Noble Great Vehicle Sūtra “Infinite Jewels”
Āryaratnakoṭināmamahāyānasūtra

Source: https://read.84000.co/translation/toh118.html

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

(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.e. Analogies: All appearances / manifestations – good, bad, neutral –
are like inter-connected inseparable Infinite pure jewels;
or like multiple facets of the same unique Pure Jewel / Ground / Reality as it is / U2T.
So there is no independent / universal / absolute / inherently existing basis
to differentiate them, to label them, to like / dislike / be indifferent to
some of these facets / manifestations / appearances.
Everything is the inconceivable unique all-pervading timeless Buddha / Wisdom / Ground.
But, whatever we may think the Ground is; it is even more subtle than that.)

[The Dharma seal of Reality as it is:
Everything – good / pure, bad / impure, neutral;
body / physical, speech / conceptual, mind / mental fabrications;
subject, relation / action, objects; individual, collective, cosmic; of samsara or nirvana –
is simply the inconceivable unique undifferentiated all-pervasive timeless
Ground / Realm of phenomena / Limit of reality / Suchness / Reality as it is /
Union of the Two Truths beyond all extremes & middle [U2T] /
the inseparable three pure kayas (trikaya) / the true Buddha (Tathagata).]

[EVERYTHING IS PURE SPONTANEOUS NATURAL MANIFESTATIONS INSEPARABLE FROM
THE PRISTINE GROUND / SUCHNESS / REALITY AS IT IS / U2T.]
“I do not actually see any phenomenon whatsoever that is not the limit of reality .”
“All phenomena abide only as the limit of reality.”
“It is impossible to abandon whatever is the nature of these phenomena.”
“In that realm there are no distinctions (opposition / duality).”
“Within the realm of phenomena,
all those phenomena that have different names cannot be distinctly labeled.”
“I do not see anything distinct from the world’s realm of phenomena.”
“I do not actually see any phenomena that are not the realm of phenomena.”
.
“Buddhahood is a term for the realm of phenomena / Ground.”
“The attributes of a buddha, such as the powers, fearlessnesses, and the unique attributes,
are also nothing but the realm of phenomena / Ground.”
“All dharmas are the inexpressible / awakening.”
“All phenomena are the object of the thus-gone ones.”
“The so-called realm of phenomena is also called a worthy one.”
“A worthy one is therefore not other than the realm of phenomena / Ground.”
“All phenomena are equal to the Buddha, the great leader.”

“About samsara, the self and all defilements, the world,
it is impossible to reject / negate / abandon / eliminate / stop what is inseparable from
the non-dual all-pervasive timeless pristine Ground / Reality as it is / the true Buddha.”
.
Awakening is not about accepting / seeking this, while rejecting / abandoning that in absolute terms.
It is about realising the inconceivable unique true nature & dynamic of Reality as it is, of all dharmas:
“The Blessed One has fully understood that
all phenomena [T1] are devoid of an inherent nature [T2] [U2T].”

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

SUMMARY

Source: https://read.84000.co/translation/toh118.html

While residing at Vulture Peak Mountain with a large community of monks, the Buddha is visited by the bodhisattva Mañjuśrī. The sūtra unfolds as a series of exchanges between the Buddha, Mañjuśrī, and the monk Śāriputra,

elucidating a profound vision of reality [as it is]
as undifferentiated, non-dual, and all-pervasive.
-
(i.e. 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.)

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

(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.
-
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].)

(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.
-
Meaning their true nature & dynamic is indescribable / inconceivable;
they are unborn / unconditioned / non-existent / unchanging / unceasing / indestructible
– in the non-dual sense of those terms.)

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

INTRODUCTION

Source: https://read.84000.co/translation/toh118.html

While the Buddha is residing on Vulture Peak Mountain near Rājagṛha with a large group of monks, the bodhisattva Mañjuśrī comes to see him. The bodhisattva inquires about the meditative absorption from which the Buddha has just arisen, and the Buddha responds that the absorption is known as infinite jewels.

The sūtra then unfolds as a dialogue between the Buddha and Mañjuśrī on the nature and significance of the absorption,
with an additional series of exchanges on this topic with the Buddha’s eminent monk-disciple Śāriputra.

Because the text conveys a profound view of reality, it is fitting that the Buddha's primary interlocutor is the bodhisattva Mañjuśrī, who epitomizes wisdom in the Great Vehicle tradition.
.
The perspective of profound wisdom is elucidated through the exploration of
a pair of key terms:
– limit of reality (Skt. bhūtakoṭi) and
– realm of phenomena [Ground / Reality as it is / U2T]

These terms are meant to indicate (point to]
the way things are on the level of ultimate reality [the Ground/ Reality as it is],
and in this sūtra they are treated as synonyms.

The term “limit of reality” [Ground / Reality as it is] appears in a number of sūtras,
and frequently in the Perfection of Wisdom literature.
It stands for ultimate truth and, therefore,
is synonymous with reality (dharmatā) and suchness (tathatā).

(i.e. The Ground / Realm of phenomena / Limit of reality / True nature of Reality as it is:
The inconceivable unique indivisible undifferentiated all-pervading timeless unborn
unconditioned unchanging unceasing pristine Ground / Basis / Source / Dharmata /
Dharmadhātu / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic of Reality as it is:
– the Union of the Two Truths [U2T],
– the Union of the three spheres [U3S / U2T-3S],
– the Non-duality / Union of apparent opposites [Uopp / U2T-opp],
– the Union of the Two Truths about the two truths [U2T-2T],
– the Union of the Ground and its manifestations [UGM / U2T-GM],
– the true Buddha / Tathagata / Awareness / Wisdom.
-
It is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s);
– beyond all extremes & middle,
– beyond all dualistic conceptual proliferations,
– beyond all defining limitations,
– beyond all conditioning / karma (physical, conceptual, mental; individual, collective / cosmic).
– It is extremely pure: not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth – for whatever ‘this’ is.
-
So all analogies / concepts / descriptions / images about the Ground are necessarily imperfect;
just pointers to the moon, not the moon itself.
-
So we could use them conventionally / relatively / inter-subjectively as tools / adapted skillful means (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 Ground ≠ mere-emptiness / nothingness / complete non-existence;
The Ground = Genuine-emptiness free from all extremes & middle = Buddha-nature;
The Ground = Union of the Two Truths free from all extremes & middle [U2T].]
**************************************************************************************

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

While this appears to be the main significance of the term, it can also refer to the awakened experience of the ultimate, or even to the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas who vow to remain in cyclic existence as long as suffering beings remain.

In the present sūtra, the equation between
the ultimate and the limit of reality is repeatedly confirmed.
.
In the final exchange concerning this term, we are told that
it is not actually a [spatial or temporal] limit, per se.
In general, a limit must be localizable, but since the limit of reality [Ground / Reality as it is / U2T]
transcends location
[transcends all description / conceptualisation, causality / production / laws, from / matter-energy, space & time],
it is not truly a [spatial or temporal] limit in the ordinary sense of the word.

The discussion regarding the realm of phenomena [Ground / Reality as it is / U2T]
focuses on the fact that
distinctions and designations are mere imputations [T1 - dependent origination & relative functionality]
having no ultimate, independent existence [T2 - emptiness] [U2T - Union of the Two Truths].

(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 – 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].)

According to this sūtra, in the context of the realm of phenomena [Ground / Reality as it is / U2T],
one cannot speak meaningfully of
the traits of ordinary beings (impurity) as distinct from those of buddhas (purity), [non-dual / Uopp]
or of distinct psycho-physical aggregates that make up persons (5 aggregates / karma),
or of defilements or heinous acts (impurities)
that can be isolated and identified.
(— ‘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].)

Instead, the realm of phenomena [Ground / Reality as it is / U2T] is described as non-dual [Uopp],
and notions of birth, death, transmigration, pollution, and purification [T1] are moot [T2] [U2T].

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

(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 non-duality / Union of apparent opposites like the three stages of becoming – origination, duration / change / functionality, cessation – [Uopp / U2T-opp]: Apparent opposites – like impure vs. pure, bound vs. liberated, defilement vs. purification, samsara vs. nirvana, sentient beings vs. Buddha, the three spheres, the two truths (appearance / dependent origination / relativity / functionality vs. emptiness), the Ground vs. its manifestations, the realm of phenomena vs. awakening / buddhahood, / wisdom, method vs. wisdom, the three stages of becoming – 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, the three stages of becoming … 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].)

Thus, it is mainly by way of commentary on
the terms limit of reality and realm of phenomena [Ground / Reality as it is / U2T]
that the sūtra seeks to convey the profound nature of the ultimate [U2T].

The discourse ends with a praise of these teachings
and a description of the benefits that result from engaging with them.

A key challenge of translation is that frequently there does not exist a single term in the target language that embodies the range of meaning of a particular term in the source language. Such is the case with the Sanskrit koṭi, which appears both in the title, Ratnakoṭi, and in bhūtakoṭi, the limit of reality [Ground / Reality as it is / U2T].

Koṭi can mean limit, end, apex, point, highest point, eminence, or excellence. It can also refer to the number ten million. Thus, the title of our sūtra could be translated in a number of ways. We have chosen “Infinite Jewels” for two reasons.
– The first is to be found in the Buddha’s own explanation of the title of this sūtra, which refers to a particular meditative absorption entered by the Buddha. When Mañjuśrī asks why the absorption is so named, the Buddha likens it to an unblemished jewel. When such a jewel is placed on an even surface, there appear untold millions of other “jewels” surrounding it (presumably due to light refracting in the facets of the jewel).
– Secondly, the Mahāvyutpatti, the seminal list of Sanskrit – Tibetan terminological equivalents, renders ratnakoṭir nāma samādhiḥ as rin chen mtha’ yas zhes bya ba’i ting nge ’dzin, “the meditative absorption called infinite jewels.”

While there is no known Sanskrit manuscript of this sūtra, it does exist in Chinese and Tibetan translations. There are two Chinese translations: 入法界體性經 (Ru fajie tixing jing, Taishō 355) and 寶積三昧文殊師利菩薩問法身經 (Baoji sanmei wenshushili pusa wen fashen jing, Taishō 356). The former (Taishō 355) was produced by the Gandhāran monk Jñānagupta (523–c. 600 ᴄᴇ) sometime in the late sixth century ᴄᴇ during his stay in the Chinese capital of Chang’an. The latter translation (Taishō 356) is a much earlier work attributed to the translator An Shigao (second century ᴄᴇ). However, Karashima has argued that An Shigao might not be the translator of this sūtra and has instead proposed that the translation may have been done by another early translator, the Gandhāran monk Lokakṣema (147–? ᴄᴇ). In any case, it seems certain that the sūtra was already in circulation in China by the second century ᴄᴇ, which makes it a very early sūtra within the literary corpus of the Great Vehicle.

According to the colophon of the Tibetan translation, Infinite Jewels was translated from Sanskrit to Tibetan by the Indian preceptor Prajñāvarman and the Tibetan translator Yeshé Dé, and thus can be dated to the early ninth century ᴄᴇ, a dating that is also attested by the text’s inclusion in the early ninth-century Denkarma (ldan dkar ma) inventory of translations into Tibetan. The present translation was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the Comparative Edition (Tib. dpe bsdur ma).

THE TRANSLATION

Source: https://read.84000.co/translation/toh118.html

[A. Mañjuśrī]

[A.1 The absorption called ‘Infinite jewels’: The Ground / Reality as it is is the true Buddha teaching without teaching the inconceivable indivisible true nature of Reality as it is here & now [U2T]. All dharmas are primordially spontaneous, timeless, equal, pure, perfect, complete, free, enlightened, the inseparable three pure kayas, the true Buddha. Not many, not one, not both together, not neither.]

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling on Vulture Peak Mountain near Rājagṛha, together with a great saṅgha of five hundred monks. At dusk Youthful Mañjuśrī went to the Blessed One’s residence, stood at the door, and praised the Blessed One. At that time, the Blessed One was resting in equipoise in the absorption known as infinite jewels. Mindful and alert, the Blessed One then arose from that absorption. He saw that Youthful Mañjuśrī was at the door and said, “Please come inside, Mañjuśrī.”

“Very well, Blessed One, very well,” replied Youthful Mañjuśrī, and, heeding the Blessed One’s words, he went before the Blessed One. He prostrated, placing his head at the Blessed One’s feet, and stood to one side. The Blessed One gave Youthful Mañjuśrī permission to sit, and, with the Blessed One’s permission, Youthful Mañjuśrī bowed with palms joined and then sat to one side of the Blessed One.

Sitting to one side, Youthful Mañjuśrī asked the Blessed One,
“What was the absorption from which you just arose, Blessed One?”

“Mañjuśrī, there is an absorption called infinite jewels,” replied the Blessed One to Youthful Mañjuśrī. “That is the absorption from which I just arose.”

“Blessed One, why is it called infinite jewels?”

The Blessed One responded, “Mañjuśrī, take as an analogy an exceedingly pure and well-polished precious jewel. If it is placed on level ground, then wherever it is placed, there will be untold millions of jewels. In the same way,
.
Mañjuśrī, when I remain in this absorption and look to the east,
I see thus-gone ones, worthy ones, perfect buddhas [Infinite Jewels]
abiding and teaching the Dharma in countless, innumerable world systems.
.
It is the same to the south, west, north, below, and above.
When I look in the ten directions,
I see thus-gone ones, worthy ones, perfect buddhas [Infinite Jewels]
abiding and teaching the Dharma in boundless world systems.

________________________________________________________________________________
_[i.e. “I see everything in the ten directions as the true compassionate Buddha,_
______as infinite inter-connected wish fulfilling Jewels teaching the Dharma.”]__
________________________________________________________________________________

_________________________________________________________

[A.2 BUDDHA SEAL: All dharmas – pure, impure, neutral – are manifestations of the Ground / Realm of phenomena / LImit of reality / Reality as it is / U2T / true Buddha. Manifestations inseparable / indivisible / indistinguishable from the pristine Ground.:]

Remaining in this absorption, Mañjuśrī,
I do not actually see any phenomenon whatsoever [pure, impure, neutral]
that is not the limit of reality [Ground / Reality as it is / U2T].
Mañjuśrī, I posit this seal of the limit of reality [Ground / Reality as it is / U2T] as my seal.
Faithful noble sons and daughters who engage in this seal will gain uninterrupted eloquence.”

_________________________________________________________

[A.3 The analogy of the multiple facets of a precious Jewel:
One unique precious Jewel with multiple facets / manifestations / appearances.
The Jewel and the facets are inseparable; no facet is better or worse than the others.]

“Blessed One, I have something to say. Well-Gone One, I have something to say.”

“Then speak, Mañjuśrī.”

“Blessed One, take as an analogy that very same precious jewel.
Whatever facet it is set down upon, it will rest on precisely that facet of the precious jewel.

Blessed One, in the same way,
all phenomena [dharmas / manifestations / appearances – pure, impure, neutral]
abide only as the limit of reality [Ground / Reality as it is / U2T].”

**********************************************************************************
(i.e. Analogy: It is the same precious Jewel / Ground / Limit of reality / Realm of phenomena /
Suchness / True nature as it is / Union of the Two Truths / True Buddha / Tathagata / Wisdom
that has many facets / manifestations / emanations / appearances.
But the facets / manifestations are inseparable from the Jewel / Ground;
They are the Jewel / Ground.
So we cannot reject / negate / abandon / eliminate / stop / subtract / differentiate
those appearances / manifestations / facets (desiring some, hating others, indifferent to the rest),
because we cannot reject / differentiate … the inconceivable unique all-pervading timeless true nature & dynamic of Reality as it is.)
**********************************************************************************

(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.
-
Meaning their true nature & dynamic is indescribable / inconceivable;
they are unborn / unconditioned / non-existent / unchanging / unceasing / indestructible
– in the non-dual sense of those terms.)

__________________________________________________________________________________________________
-

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

_________________________________________________________

[A.4 The Limit of reality is not a spatial or temporal limit;
it is the Ground, the unique true nature & dynamic of all dharmas [U2T]:]

“Mañjuśrī, do you know the limit of reality [Ground / Reality as it is / U2T]?”

“I do, Blessed One.”

“Well then, Mañjuśrī, where is the limit of reality [Ground / Reality as it is / U2T]?”

“Blessed One,
the limit of reality [Ground / Reality as it is / U2T]
is wherever my limit is.
The limit of reality [Ground / Reality as it is / U2T]
is wherever the phenomena of ordinary beings are not.
The limit of reality [Ground / Reality as it is / U2T] is not karma or ripening
but only the limit of all phenomena [suchness / true nature].

_________________________________________________________

[A.5 True liberation is transcending the ‘objective world / samsara’; transcending the duality of subject / mind vs. object / phenomena without falling into any extreme or middle. It is entering Reality as it is, the Realm of phenomena, the Limit of reality, the Ground, the Union of the Two Truths [U2T]. It is not about rejecting / negating / abandoning / eliminating / stopping / extinguishing something (samsara), while seeking nirvana. It is not about reducing everything to one extreme or another:]

Blessed One,
those who have such conviction [T1]
are not liberated from anything at all [T2] [U2T].
Those who are not liberated from anything at all [T2]
are liberated from being mistaken [T1].
Those who are liberated from being mistaken are truly liberated [awakened].

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

Those who are truly liberated [awakened]
have entered what is NOT an objective world [reality as it is] [U2T / U3S / U2T-3S].
Those who have entered what is not an objective world
have entered into Reality [as it is] [Suchness / U2T / U3S / Uopp / U2T-2T / UGM / Primordial Purity].

And why?
Blessed One, when one thinks, ‘It is not an objective world,’
then one has already made it an objective world
It is on account of that that we label it
NOT an objective world [reality as it is] [U2T / U3S / U2T-3S].”
(— ‘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. Not accepting or rejecting the world by affirming its existence or complete non-existence; not reducing everything to phenomena-only, not to mind-only, not to relations/ processes-only, not to a combination of them, not to none of them.)

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

“Mañjuśrī, what does NOT an objective world refer to?”

“Blessed One, not an objective world [U3S] refers to
the limit of reality [reality as it is] [Ground / Reality as it is / U2T].”

(i.e. It, the Ground / Reality as it is, is not something existing objectively, inherently, independently of the subject(s) perceiving / knowing it. It is not an object of ordinary dualistic conceptual knowledge. It is ‘inconceivable’ for our flawed dualistic conceptual conditioned ordinary mind(s). It has to be spontaneously personally non-dualistically non-conceptually directly perceived / realised / experienced.)

_________________________________________________________

[A.6 Cultivating the path refers to not cultivating a path – with its concepts, views, methods, practices, goals –; not cultivating in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T]. Thus acting without acting, acting without apprehending / opposing / accepting / rejecting / changing anything in absolute terms, without falling into any extreme or middle, acting more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the Union of the Two Truths [U2T].:]

“Mañjuśrī, what does cultivating the path refer to?”

“Blessed One, cultivating the path refers to NOT cultivating the path.”
(— ‘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. It is acting / practicing / training without acting / practicing / training in absolute terms, without apprehending / opposing / differentiating / accepting / rejecting / changing / purifying / freeing / awakening 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].

(i.e. The Middle Way in everything – free from all extremes & middle –:
Not acting / perceiving / knowing / apprehending / opposing / differentiating / accepting / seeking / rejecting / abandoning / changing / improving / purifying anything – pure or impure or neutral –;
-
— ‘not in absolute terms / independently / inherently' (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].
-
Instead, what we need to do is to be mindful here & now, to observe directly their coming & going, and to directly perceive / realise / experience their inconceivable true nature & dynamic as it is here & now [U2T / U3S / Uopp / U2T-2T / UGM …].)

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

_________________________________________________________

[A.7 The path is the Middle Way free from all extremes & middle: not accepting / seeking anything, not rejecting / abandoning / eliminating / stopping anything, not changing anything — not in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T]. Not even the self, not the world, the three poisons and all other defilements, not even the karmic cycle / samsara. Because it is impossible to accept / reject / change what is the Ground / Reality as it is / true Buddha / U2T; because the Ground [U2T] is unborn, unconditioned, unchanging, unceasing, like a precious indestructible jewel / vajra.:]

“Mañjuśrī, how do you teach the Dharma to noble sons and daughters who are beginners?”

“Blessed One, I teach the Dharma to noble sons and daughters who are beginners by teaching that
*********************************************************************
the composite person [the five aggregates / three spheres: self, karma, world]
should not be discarded [rejected / abandoned / eliminated / stopped].
*********************************************************************

When I teach the Dharma, I teach that
*********************************************************************
attachment, aversion, and delusion – and all other defilements –
are not to be abandoned [rejected / abandoned / eliminated / stopped].
*********************************************************************

Why is this?
*********************************************************************
Because, Blessed One,
it is impossible to abandon [reject / abandon / eliminate / stop]
whatever is [manifestations / facets of, inseparable from,]
the nature of these phenomena [the Jewel / Ground / Reality as it is / U2T].
*********************************************************************

Rather, Blessed One, to noble sons and daughters who are beginners
*************************************************************************
I teach that, in a manner free from clinging [to anything in absolute terms;
not teaching dualistically to accept this, while rejecting that in absolute terms],
the Buddha’s attributes (pure) are not to be taken up or actualized [not accepted / sought],
and the attributes of ordinary beings (impure) should not be grasped or abandoned
[not accepted / rejected in absolute terms, just conventionally / relatively / inter-subjectively].
*************************************************************************

(Why? 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.
– Because there is nothing to reject / exhaust / extinguish / reject / abandon / eliminate / stop,
or accept / seek / cultivate / perceive / know / actualise, or change / improve / purify …
not in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T].)

(i.e. In this less-absolutist less-dualistic Mahayana path, what is usually considered unwholesome / impure in the disciple’s path – ex. the self, the three poisons, defilements, the conventional / relative, samsara – is not to be rejected / negated / abandoned / eliminated / stopped / subtracted / not-done / changed / purified in absolute terms, because it is also the non-dual all-pervasive timeless pristine Ground / Reality as it is / U2T / true Buddha.)

(i.e. The Middle Way in everything – free from all extremes & middle –:
Not acting / perceiving / knowing / apprehending / opposing / differentiating / accepting / seeking / rejecting / abandoning / changing / improving / purifying anything – pure or impure or neutral –;
-
— ‘not in absolute terms / independently / inherently' (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].
-
Instead, what we need to do is to be mindful here & now, to observe directly their coming & going, and to directly perceive / realise / experience their inconceivable true nature & dynamic as it is here & now [U2T / U3S / Uopp / U2T-2T / UGM …].)

(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.
-
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.)

_________________________________________________________

[A.8 There is no possible apprehension / opposition / differentiation in absolute terms, because of the Union of the Two Truths about all dharmas (pure, impure, or neutral) – ex. There are no real three stages of becoming – origination, duration / change / functionality / acceptation / rejection, cessation – for anything in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T] –. And because all dharmas are inseparable / indiscernible facets of the unique pure Jewel / Ground / Reality as it is / U2T / Buddha.]

Blessed One, how do you teach the Dharma to those who are beginners?”

“Mañjuśrī, I teach the Dharma whereby
form (i.e. the five aggregates) [T1]
does not disintegrate (no real cessation) and is unborn (no real dependent origination)
(and no real duration / evolution / change / functionality) [T2] [U2T].
.
I teach that
feelings, perceptions, and formations, as well as consciousness (i.e. the five aggregates) [T1],
do not disintegrate (no real cessation) and are unborn (no real dependent origination)
(and no real duration / evolution / change / functionality) [T2] [U2T].

I teach the Dharma whereby
attachment, aversion, and delusion (i.e the three poisons and all other defilements, the world) [T1]
do not disintegrate (no real cessation) and are unborn (no real dependent origination)
(and no real duration / evolution / change / functionality) ) [T2] [U2T],
(— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)
(so they cannot be rejected / negated / abandoned / eliminated / stopped /
subtracted / not-done in absolute terms.)
.
and I also teach that the inconceivable attributes [T1] are unattainable [T2] [U2T].”
(so they cannot be accepted / affirmed / sought / added / done in absolute terms.)

It is in this way, without destroying (not rejecting / negating / abandoning / eliminating / stopping …)
or producing (not accepting / affirming / seeking …) (not changing / improving / purifying)
any attribute whatsoever [pure, impure or neutral],
that I awakened to unsurpassed and perfect buddhahood.
(— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)

(i.e. The Non-duality / Union of 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 – 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].)

(i.e. The Middle Way in everything – free from all extremes & middle –:
Not acting / perceiving / knowing / apprehending / opposing / differentiating / accepting / seeking / rejecting / abandoning / changing / improving / purifying anything – pure or impure or neutral –;
-
— ‘not in absolute terms / independently / inherently' (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].
-
Instead, what we need to do is to be mindful here & now, to observe directly their coming & going, and to directly perceive / realise / experience their inconceivable true nature & dynamic as it is here & now [U2T / U3S / Uopp / U2T-2T / UGM …].)

Awakening without awakening in absolute terms, without apprehending / opposing / differentiating / accepting / rejecting / changing / purifying / freeing / awakening anything in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T]. The Middle Way in everything. No real person is really reborn or awakening to a real realm of phenomena / Ground. Everything is the realm of phenomena / Ground, everything is primordially pure / awakening / the true Buddha; not many, not one, not both together, not neither.)

_________________________________________________________

[A.9 The Ground is non-dual. All dharmas – pure, impure, neutral – are inseparable / indiscernible manifestations of the pristine Ground / Realm of phenomena / Limit of reality / Union of the Two Truths / true Buddha; like indiscernible facets of a unique Pure Jewel.]

(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...])
*************************************************
Mañjuśrī, buddhahood [awakening]
is a term for the realm of phenomena [Ground / Reality as it is / U2T].
*************************************************

One should understand that
the attributes of a buddha, such as the powers, fearlessnesses, and the unique attributes,
are also nothing but [manifestations of] the realm of phenomena [Ground / Reality as it is / U2T].

With regard to the realm of phenomena [Ground / Reality as it is / U2T]
I do not see any distinct attributes of ordinary beings,
worthy ones, solitary buddhas, or buddhas.
(i.e. The realm of phenomena / Ground / Reality as it is is non-dual.)

How is this so?
Mañjuśrī, in that realm [Ground / Reality as it is / U2T]
there are no distinctions [relations / oppositions / dualities];
such is the realm of phenomena [Ground / Reality as it is / U2T].
The realm of phenomena [Ground / Reality as it is / U2T] is an unadulterated realm.
[i.e. Unadulterated: pristine, not conditioned, not mixed or diluted with any different or extra elements; complete and absolute.]

(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.
-
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.)

_________________________________________________________

[A.10 Analogies for non-duality / sameness / Union – Everything is non-dual because of the inconceivable Union of the Two Truths about all dharmas [U2T].:]

“As an analogy, Mañjuśrī, consider rivers that have distinct names, colors, and waters.
When they flow into the ocean it becomes impossible to differentiate them or identify them,
saying, ‘This is the Ganges,’ ‘This is the Sītā,’ or ‘This is the Yamunā.’
.
Similarly, Mañjuśrī, within the realm of phenomena [Ground / Reality as it is / U2T],
all those phenomena that have different names [T1] cannot be distinctly labeled [T2] [U2T].
saying, ‘These are the attributes of ordinary beings,
and here are those of the hearers, solitary buddhas, bodhisattvas, and buddhas.’
(— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)
“Mañjuśrī, consider this analogy.
If you have different heaps of grain, you can label them,
saying, ‘This is a heap of such-and-such a grain, and this is such-and-such.’
.
However, within the realm of phenomena [Ground / Reality as it is / U2T]
you cannot make such distinctions [Uopp]
and point out the individual attributes of ordinary beings, hearers,
solitary buddhas, bodhisattvas, and buddhas.
“Mañjuśrī, consider this analogy. If you have different heaps of grain, you can label them,
saying, ‘This is a heap of such-and-such a grain, and this is such-and-such.’
.
However, within the realm of phenomena [Ground / Reality as it is / U2T]
you cannot make such distinctions [Uopp],
saying, ‘These are the attributes of ordinary beings, these are the attributes of worthy ones, these are the attributes of solitary buddhas, these are the attributes of bodhisattvas, and these are the attributes of buddhas.’
It cannot be pointed out or labeled [U2T], as by saying,
‘This is the realm of phenomena [Ground / Reality as it is / U2T];
this is where it is’ or ‘It is in such-and-such a location.’

And why not?
Because the realm of phenomena [Ground / Reality as it is / U2T]
cannot be seen and cannot be shown [U2T].
It is not something that can be labeled [U2T];
it is beyond being labeled [or not-labeled, beyond being conceivable or inconceivable].

“I have taught that
******************************************************
beings [all manifestations / facets, pure, impure or neutral]
are this realm [Jewel / Ground / Reality as it is / U2T] [UGM].
******************************************************

_________________________________________________________

[A.11 The example of the acts of immediate retribution – They are also inseparable / indiscernible facets of the unique pristine Jewel / Ground / Realm of phenomena / Limit of reality / true Buddha / U2T.]

[Example:] If one commits an act of immediate retribution
yet has conviction in this teaching and understands that
acts of immediate retribution (impure manifestations)
are also this realm [Ground / Reality as it is / U2T],
then one will not become defiled.

(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.)

And why not?
Because, Mañjuśrī,
*******************************************************************
the acts of immediate retribution (impure manifestations)
are equivalent to [in Union with]
the realm of phenomena [Ground / Reality as it is / U2T] [UGM].
-
In this way,
the realm of the acts of immediate retribution (impure manifestations)
and the realm of phenomena [Ground / Reality as it is / U2T]
are nondual and inseparable.
Here, coming, going, or appearing [T1] are not apprehended [T2] [U2T].”
*******************************************************************

(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.
-
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.)

_________________________________________________________

[A.12 There are no real distinct subject / actor / goer, relation / action / going forth / rebirths in the six realms, objects / results / stages and ultimate destination / liberation – not in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T]. They are also inseparable / indiscernible facets of the unique pristine Jewel / Ground / Realm of phenomena / Limit of reality / true Buddha / U2T.]

***********************************************************************************
Here, coming (dependent origination),
going (cessation / elimination / stopping / extinction),
or appearing (existence / change) [T1]
are not apprehended [in absolute terms] [T2] [U2T].”
(— ‘not in absolute terms / independently / inherently' (no real existence / functionality — nothing to accept / affirm / seek / add / do) [T2],
'just conventionally / relatively / inter-subjectively' (no complete non-existence / non-functionality; and also not both together, not neither — nothing to reject / negate / abandon / eliminate / stop / extinguish / not-do) [T1] [U2T].)
***********************************************************************************

Middle Way Buddhism Blog

Sunday, November 20, 2022

Infinite Jewels - 205

SUMMARY

INTRODUCTION

THE TRANSLATION

[A. Mañjuśrī]

[A.2 BUDDHA SEAL: All dharmas – pure, impure, neutral – are manifestations of the Ground / Realm of phenomena / LImit of reality / Reality as it is / U2T / true Buddha. Manifestations inseparable / indivisible / indistinguishable from the pristine Ground.:]

[A.3 The analogy of the multiple facets of a precious Jewel:
One unique precious Jewel with multiple facets / manifestations / appearances.
The Jewel and the facets are inseparable; no facet is better or worse than the others.]

[A.4 The Limit of reality is not a spatial or temporal limit;
it is the Ground, the unique true nature & dynamic of all dharmas [U2T]:]

[A.9 The Ground is non-dual. All dharmas – pure, impure, neutral – are inseparable / indiscernible manifestations of the pristine Ground / Realm of phenomena / Limit of reality / Union of the Two Truths / true Buddha; like indiscernible facets of a unique Pure Jewel.]

[A.10 Analogies for non-duality / sameness / Union – Everything is non-dual because of the inconceivable Union of the Two Truths about all dharmas [U2T].:]

[A.11 The example of the acts of immediate retribution – They are also inseparable / indiscernible facets of the unique pristine Jewel / Ground / Realm of phenomena / Limit of reality / true Buddha / U2T.]

Sunday, November 20, 2022

Infinite Jewels - 205

SUMMARY

INTRODUCTION

THE TRANSLATION

[A. Mañjuśrī]

[A.2 BUDDHA SEAL: All dharmas – pure, impure, neutral – are manifestations of the Ground / Realm of phenomena / LImit of reality / Reality as it is / U2T / true Buddha. Manifestations inseparable / indivisible / indistinguishable from the pristine Ground.:]

[A.3 The analogy of the multiple facets of a precious Jewel:One unique precious Jewel with multiple facets / manifestations / appearances.The Jewel and the facets are inseparable; no facet is better or worse than the others.]

[A.4 The Limit of reality is not a spatial or temporal limit;it is the Ground, the unique true nature & dynamic of all dharmas [U2T]:]

[A.9 The Ground is non-dual. All dharmas – pure, impure, neutral – are inseparable / indiscernible manifestations of the pristine Ground / Realm of phenomena / Limit of reality / Union of the Two Truths / true Buddha; like indiscernible facets of a unique Pure Jewel.]

[A.10 Analogies for non-duality / sameness / Union – Everything is non-dual because of the inconceivable Union of the Two Truths about all dharmas [U2T].:]

[A.11 The example of the acts of immediate retribution – They are also inseparable / indiscernible facets of the unique pristine Jewel / Ground / Realm of phenomena / Limit of reality / true Buddha / U2T.]

[A.3 The analogy of the multiple facets of a precious Jewel:
One unique precious Jewel with multiple facets / manifestations / appearances.
The Jewel and the facets are inseparable; no facet is better or worse than the others.]

[A.4 The Limit of reality is not a spatial or temporal limit;
it is the Ground, the unique true nature & dynamic of all dharmas [U2T]:]