The Teaching of Akṣayamati - 225b
– Part II –

(i.e. Why is the Bodhisattvas' approach a 'sure thing'?
Because it is more and more in accord with the inconceivable true nature & dynamic of Reality as it is;
because it is less and less absolutist and dualistic.
The imperishability of the Bodhisattvas’ practices.
The seal of non-regression of the bodhisattvas; the irreversible Bodhisattvas.)

Work in progress!

Source: https://read.84000.co/translation/toh175.html
See also: Toh 89: The Sūtra of Akṣayamati's Questions (Translation in progress)

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

* Table of Content / Summary *

PART I

I. Summary

II. Introduction

III. The Translation

Context
"Where do you come from?"
(i.e. A place / stage where nobody indulges in dualistic thoughts in absolute terms.
Non-duality / Sameness / Union of apparent opposites [Uopp / U2T / U3S / U2T-2T / UGM].
Apparent opposites are empty <==> because interdependent, merely labeled / imputed by the mind.
Apparent opposites are not really existent, not completely non-existent, not both together, not neither.
Apparent opposites are not many / two, not one, not both together, not neither.
Apparent opposite are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.)
A world sphere called Unblinking.
(i.e. A place / stage where all bodhisattvas are beyond all apprehension, opposition, differentiation, dualities.
Even beyond the opposition / duality, or identity / oneness, of the two truths [U2T-2T].
Apparent opposites are empty <==> because interdependent, merely labeled / imputed by the mind.
Apparent opposites are not really existent, not completely non-existent, not both together, not neither.
Apparent opposites are not many / two, not one, not both together, not neither.
Apparent opposite are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.)

The imperishability of all phenomena:
(i.e. Bodhisattvas' practices / qualities are imperishable because all dharmas are imperishable.
All phenomena are unborn, non-existent, unconditioned, unchanging, unceasing, indestructible [T2];
but still conventionally dependently co-appearing & relatively functional / useful / meaningful tools [T1] –
because of their inconceivable 'true nature & dynamic as it is' is pointed out by concepts like the Non-duality / Sameness / Union of the Two Truths free from all extremes & middle [U2T / U2T-opp].
But do not grasp any of those concepts, otherwise they will turn into poisons.)
The imperishability of the bodhisattvas' generation of the mind of awakening [bodhicitta].
(i.e. Bodhisattvas' bodhicitta is also imperishable because more and more in accord with Reality as it is:
Bodhisattvas' practices like generating bodhicitta, the six perfections, the four immeasurable attitudes …
always consist of accumulating both virtues / merit and wisdom together,
and are thus pure / not corrupted / steady / never ceasing / permanent / well fixed / unmovable / uncrushable / unbreakable / beyond all comparison / beyond all dualities / undifferentiated.
The same for all activities done without apprehending / opposing differentiating anything in absolute terms, just conventionally / relatively / inter-subjectively; done without falling into any extreme or middle;
thus more and more in accord with the two inseparable aspects or Reality as it is;
more and more in accord with the Union of the Two Truths [U2T], with the Union of apparent opposites [Uopp].
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All the bodhisattvas' practices / buddha qualities – ex. the six paramitas, four immeasurables, ten powers, four kinds of fearlessness, and eighteen particular qualities of the Tathāgata – are imperishable,
because the mind of awakening / omniscience at their root could not perish,
because these practices / qualities are based on the inconceivable true nature of Reality as it is,
based on the inconceivable Non-duality / Sameness / Union of the Two Truths [U2T / U2T-2T],
based the inconceivable Non-duality / Sameness / Union of apparent opposites [Iopp / U3S / UGM],
because all phenomena are unborn, unconditioned, unchanging, unceasing, indestructible, imperishable,
because all phenomena are primordially timeless, spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha.)
The imperishability of the bodhisattvas' intention.
(i.e. Bodhisattvas' intention is also imperishable because more and more in accord with Reality as it is:
Bodhisattvas' intention is imperishable because it is not artificial, completely pure in all aspects, stainless, firm, stable, unwavering, not conditioned, true, steady, not falling back, not egoistic, cares for weak living beings, complete understanding, for the sake of awakening …)
The imperishability of the bodhisattvas' practice.
(i.e. Bodhisattvas' practice is also imperishable because more and more in accord with Reality as it is:
Bodhisattvas' practice is imperishable because the intention for all of their practices is imperishable – practices like generating bodhicitta, the six perfections, the four immeasurable attitudes, all their activities of the body speech and mind, their study / understanding / teaching, their dedications, confessions, accumulation of merit & wisdom, attainments, etc.)
The imperishability of the bodhisattvas' determination.
(i.e. Bodhisattvas' determination is also imperishable because more and more in accord with Reality as it is:
Bodhisattvas' determination is imperishable because of constant efforts … All the afflictions of existence cannot cause them to perish, as they are supported by all merit. They are the nourishment of all beings, and one attains imperishable knowledge by them.)
The imperishability of the bodhisattvas' generosity (six perfections).
(i.e. Bodhisattvas' practice of generosity is also imperishable because more and more in accord with Reality as it is:
See examples of generosity / gifts.
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Bodhisattvas practice virtues like generosity indiscriminately in order to attain the highest omniscience [U2T].
They practice buddha qualities like generosity [T1] while combining it with more and more wisdom / emptiness [T2] [U2T] about the three spheres involved – subject, relation / action, object – [U3S / U2T-3S].
And they dedicate the merit to the mind of awakening / omniscience / the knowledge of all aspects.
It consists of understanding the emptiness of all dharmas involved [T2], but still not suppressing / rejecting / negating / abandoning / eliminating / stopping valid useful conventional relative functional appearances / tools / adapted skillful means / concepts / ideas / views / methods / practices / goals [T1] [U2T], not accepting / grasping at emptiness / non-existence / nothingness / nihilism as if it was an absolute truth.
For the sake of the roots of virtue and great compassion for living beings, they do not reject the conditioned / conventional / relative [T1], and they do not fall into the unconditioned / emptiness / Ground [T2] [U2T], so that they will attain the wisdom of a buddha. Awakening is not about accepting this while rejecting that.
That is why this practice is immeasurable / indestructible / imperishable – non-dual, in accord with Reality as it is.
Buddha qualities like this are to be seen as in accordance with the mind of awakening / Reality as it is.
It is acting / practicing without acting / practicing: practicing the perfection of generosity without apprehending / opposing / differentiating / accepting / rejecting / changing / improving anything in absolute terms, without failing into any extreme or middle; thus more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Non-duality / Sameness / Union of the Two Truths [U2T], Non-duality / Sameness / Union of opposites [Uopp] – like the Union of movement & stillness –, Non-duality / Sameness / Union of the three spheres [U3S], Non-duality / Sameness / Union of the Ground and its manifestations [UGM].
Non-duality / Sameness / Union: Apparent opposites – including samsara vs. nirvana, the two truths, the three spheres, the Ground and its manifestations – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, not 'this', not 'non-this', not both together, not neither, and there is no fifth – meaning indescribable / inconceivable. They are empty because interdependent, interdependent because empty.
Bodhisattvas are established in Sameness / Non-duality / Union,
and thus they are called concentrated, free from all extremes & middle.)
The imperishability of the bodhisattvas' morality.
(i.e. Bodhisattvas' practice of morality is also imperishable because more and more in accord with Reality as it is:
The bodhisattvas' mass of pure morality is imperishable in sixty-five ways.
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Bodhisattvas practice virtues like morality indiscriminately in order to attain the highest omniscience [U2T].
They practice buddha qualities like morality [T1] while combining it with more and more wisdom / emptiness [T2] [U2T] about the three spheres involved – subject, relation / action, object – [U3S / U2T-3S].
And they dedicate the merit to the mind of awakening / omniscience / the knowledge of all aspects.
It consists of understanding the emptiness of all dharmas involved [T2], but still not suppressing / rejecting / negating / abandoning / eliminating / stopping valid useful conventional relative functional appearances / tools / adapted skillful means / concepts / ideas / views / methods / practices / goals [T1] [U2T], not accepting / grasping at emptiness / non-existence / nothingness / nihilism as if it was an absolute truth.
For the sake of the roots of virtue and great compassion for living beings, they do not reject the conditioned / conventional / relative [T1], and they do not fall into the unconditioned / emptiness / Ground [T2] [U2T], so that they will attain the wisdom of a buddha. Awakening is not about accepting this while rejecting that.
That is why this practice is immeasurable / indestructible / imperishable – non-dual, in accord with Reality as it is.
Buddha qualities like this are to be seen as in accordance with the mind of awakening / Reality as it is.
It is acting / practicing without acting / practicing: practicing the perfection of morality without apprehending / opposing / differentiating / accepting / rejecting / changing / improving anything in absolute terms, without failing into any extreme or middle; thus more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Non-duality / Sameness / Union of the Two Truths [U2T], Non-duality / Sameness / Union of opposites [Uopp] – like the Union of movement & stillness –, Non-duality / Sameness / Union of the three spheres [U3S], Non-duality / Sameness / Union of the Ground and its manifestations [UGM].
Non-duality / Sameness / Union: Apparent opposites – including samsara vs. nirvana, the two truths, the three spheres, the Ground and its manifestations – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, not 'this', not 'non-this', not both together, not neither, and there is no fifth – meaning indescribable / inconceivable. They are empty because interdependent, interdependent because empty.
Bodhisattvas are established in Sameness / Non-duality / Union,
and thus they are called concentrated, free from all extremes & middle.)
The imperishability of the bodhisattvas' patience.
(i.e. Bodhisattvas' practice of patience is also imperishable because more and more in accord with Reality as it is:
Bodhisattvas' patient acceptance is to be seen in thirty-two ways.
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Bodhisattvas practice virtues like patience indiscriminately in order to attain the highest omniscience [U2T].
They practice buddha qualities like patience [T1] while combining it with more and more wisdom / emptiness [T2] [U2T] about the three spheres involved – subject, relation / action, object – [U3S / U2T-3S].
And they dedicate the merit to the mind of awakening / omniscience / the knowledge of all aspects.
It consists of understanding the emptiness of all dharmas involved [T2], but still not suppressing / rejecting / negating / abandoning / eliminating / stopping valid useful conventional relative functional appearances / tools / adapted skillful means / concepts / ideas / views / methods / practices / goals [T1] [U2T], not accepting / grasping at emptiness / non-existence / nothingness / nihilism as if it was an absolute truth.
For the sake of the roots of virtue and great compassion for living beings, they do not reject the conditioned / conventional / relative [T1], and they do not fall into the unconditioned / emptiness / Ground [T2] [U2T], so that they will attain the wisdom of a buddha. Awakening is not about accepting this while rejecting that.
That is why this practice is immeasurable / indestructible / imperishable – non-dual, in accord with Reality as it is.
Buddha qualities like this are to be seen as in accordance with the mind of awakening / Reality as it is.
It is acting / practicing without acting / practicing: practicing the perfection of patience without apprehending / opposing / differentiating / accepting / rejecting / changing / improving anything in absolute terms, without failing into any extreme or middle; thus more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Non-duality / Sameness / Union of the Two Truths [U2T], Non-duality / Sameness / Union of opposites [Uopp] – like the Union of movement & stillness –, Non-duality / Sameness / Union of the three spheres [U3S], Non-duality / Sameness / Union of the Ground and its manifestations [UGM].
Non-duality / Sameness / Union: Apparent opposites – including samsara vs. nirvana, the two truths, the three spheres, the Ground and its manifestations – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, not 'this', not 'non-this', not both together, not neither, and there is no fifth – meaning indescribable / inconceivable. They are empty because interdependent, interdependent because empty.
Bodhisattvas are established in Sameness / Non-duality / Union,
and thus they are called concentrated, free from all extremes & middle.)
The imperishability of the bodhisattvas' vigor [energy].
(i.e. Bodhisattvas' practice of vigor is also imperishable because more and more in accord with Reality as it is:
See the bodhisattvas' assumptions of vigor [energy]: the imperishable (1) armor / not-counting world ages, (2) courage, (3) attainment / dedication, (4) maturation of beings, accumulations of (5) merit, (6) wisdom, (7) insight (knowledge that penetrates the mental behavior of all beings), and (8) the accumulation related to the attainment of all the buddha qualities.
The imperishable vigor [energy] of the bodhisattvas is the basis for the virtuous actions of body, speech, and mind.
The vigor [energy] of thought is movement / activity [T1] and stillness [T2] [U2T] of thought inseparable [Uopp].
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Bodhisattvas practice virtues like vigor [energy] indiscriminately in order to attain the highest omniscience [U2T].
They practice buddha qualities like vigor [energy] [T1] while combining it with more and more wisdom / emptiness [T2] [U2T] about the three spheres involved – subject, relation / action, object – [U3S / U2T-3S].
And they dedicate the merit to the mind of awakening / omniscience / the knowledge of all aspects.
It consists of understanding the emptiness of all dharmas involved [T2], but still not suppressing / rejecting / negating / abandoning / eliminating / stopping valid useful conventional relative functional appearances / tools / adapted skillful means / concepts / ideas / views / methods / practices / goals [T1] [U2T], not accepting / grasping at emptiness / non-existence / nothingness / nihilism as if it was an absolute truth.
For the sake of the roots of virtue and great compassion for living beings, they do not reject the conditioned / conventional / relative [T1], and they do not fall into the unconditioned / emptiness / Ground [T2] [U2T], so that they will attain the wisdom of a buddha. Awakening is not about accepting this while rejecting that.
That is why this practice is immeasurable / indestructible / imperishable – non-dual, in accord with Reality as it is.
Buddha qualities like this are to be seen as in accordance with the mind of awakening / Reality as it is.
It is acting / practicing without acting / practicing: practicing the perfection of vigor [energy] without apprehending / opposing / differentiating / accepting / rejecting / changing / improving anything in absolute terms, without failing into any extreme or middle; thus more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Non-duality / Sameness / Union of the Two Truths [U2T], Non-duality / Sameness / Union of opposites [Uopp] – like the Union of movement & stillness –, Non-duality / Sameness / Union of the three spheres [U3S], Non-duality / Sameness / Union of the Ground and its manifestations [UGM].
Non-duality / Sameness / Union: Apparent opposites – including samsara vs. nirvana, the two truths, the three spheres, the Ground and its manifestations – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, not 'this', not 'non-this', not both together, not neither, and there is no fifth – meaning indescribable / inconceivable. They are empty because interdependent, interdependent because empty.
Bodhisattvas are established in Sameness / Non-duality / Union,
and thus they are called concentrated, free from all extremes & middle.)
The imperishability of the bodhisattvas' meditation.
(i.e. Bodhisattvas' practice of meditation is also imperishable because more and more in accord with Reality as it is:
See the sixteen aspects of the perfection of meditation.
The preparation of meditation is the fulfillment of supernormal knowledge [T1] and wisdom T2] [U2T].
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Bodhisattvas practice virtues like meditation indiscriminately in order to attain the highest omniscience [U2T].
They practice buddha qualities like meditation / concentration [T1] while combining it with more and more wisdom / emptiness [T2] [U2T] about the three spheres involved – subject, relation / action, object – [U3S / U2T-3S].
And they dedicate the merit to the mind of awakening / omniscience / the knowledge of all aspects.
It consists of understanding the emptiness of all dharmas involved [T2], but still not suppressing / rejecting / negating / abandoning / eliminating / stopping valid useful conventional relative functional appearances / tools / adapted skillful means / concepts / ideas / views / methods / practices / goals [T1] [U2T], not accepting / grasping at emptiness / non-existence / nothingness / nihilism as if it was an absolute truth.
For the sake of the roots of virtue and great compassion for living beings, they do not reject the conditioned / conventional / relative [T1], and they do not fall into the unconditioned / emptiness / Ground [T2] [U2T], so that they will attain the wisdom of a buddha. Awakening is not about accepting this while rejecting that.
That is why this practice is immeasurable / indestructible / imperishable – non-dual, in accord with Reality as it is.
Buddha qualities like this are to be seen as in accordance with the mind of awakening / Reality as it is.
It is acting / practicing without acting / practicing: practicing the perfection of meditation without apprehending / opposing / differentiating / accepting / rejecting / changing / improving anything in absolute terms, without failing into any extreme or middle; thus more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Non-duality / Sameness / Union of the Two Truths [U2T], Non-duality / Sameness / Union of opposites [Uopp] – like the Union of movement & stillness –, Non-duality / Sameness / Union of the three spheres [U3S], Non-duality / Sameness / Union of the Ground and its manifestations [UGM].
Non-duality / Sameness / Union: Apparent opposites – including samsara vs. nirvana, the two truths, the three spheres, the Ground and its manifestations – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, not 'this', not 'non-this', not both together, not neither, and there is no fifth – meaning indescribable / inconceivable. They are empty because interdependent, interdependent because empty.
Bodhisattvas are established in Sameness / Non-duality / Union,
and thus they are called concentrated, free from all extremes & middle.)
The imperishability of the bodhisattvas' insight / wisdom.
(i.e. Bodhisattvas' practice of insight is also imperishable because more and more in accord with Reality as it is:
See the eighty-four forms of insight / learning of the bodhisattvas.
See the thirty-two entrances into thorough mental effort.
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Wisdom is being aware of the inconceivable true nature & dynamic of Reality as it is here & now,
and to act more and more in accord with it;
more and more in accord with the Non-duality / Sameness / Union of the Two Truths [U2T],
more and more in accord with the Non-duality / Sameness / Union of apparent opposites [Uopp / U3S / UGM].
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It is adopting the Middle Way in everything: not accepting / rejecting / changing anything in absolute terms, just conventionally / relatively / inter-subjectively.
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It is acting without acting, without apprehending / opposing differentiating anything in absolute terms, just conventionally / relatively / inter-subjectively; without falling into any extreme or middle.
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Insight is skill with eight things: the five aggregates, elements, sense sources, the four noble truths and the two truths, the twelve links of dependent origination, three times, three vehicles, all phenomena.
The insight of the bodhisattvas who possess those eight skills becomes imperishable because it is getting closer and closer to the inconceivable true nature & dynamic of Reality as it is [U2T].
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All dharmas / manifestations – even the five aggregates, the elements, the sense sources, the four noble truths and the two truths, the twelve links of dependent origination / causality / production, space & time, all words / concepts / views / methods / adapted skillful means / practices / paths / goals – are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'
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All dharmas / manifestations – even the five aggregates, the elements, the sense sources, the four noble truths, the two truths, the twelve links of dependent origination / causality / production, space & time, all words / concepts / views / methods / adapted skillful means / practices / paths / goals – are like a Union of being empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counter-points [T1], merely labeled / imputed by the mind in dependence of its past experiences / conditioning / karma [U3S]. And vice versa, one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T]. Even the two truths themselves are like that [U2T-2T].
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So there are no real three stages of becoming for anything: origination, duration / evolution / change / increase / decrease / defilement / purification, cessation / extinction.
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All apparent opposites are not really 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 <==> thus empty of inherent existence [Uopp]. So they are more like non-dual / the same in the non-dual sense of those terms: not many / two, not one, not both together, not neither [tetralemma].
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So there is no independent / universal / absolute / inherently existing basis for any differentiation / discrimination / judgment / ranking / acceptation / affirmation / seeking / action / rejection / negation / abandonment / elimination / stopping / non-action / change / improvement / purification in absolute terms, just conventionally / relatively / inter-subjectively.)
The imperishability of the bodhisattvas' friendliness / loving-kindness (four immeasurables)
– Imperishable because more and more in accord with Reality as it is.
The imperishability of the bodhisattvas' compassion
– Imperishable because more and more in accord with Reality as it is.
The imperishability of the bodhisattvas' joy
– Imperishable because more and more in accord with Reality as it is.
The imperishability of the bodhisattvas' equanimity [Non-duality / Sameness / Uopp]
– Imperishable because more and more in accord with Reality as it is.
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(i.e. Bodhisattvas' practices of the four immeasurable attitudes are also imperishable because more and more in accord with Reality as it is:
Bodhisattvas practice virtues like the four immeasurable attitudes indiscriminately in order to attain the highest omniscience [U2T].
They practice buddha qualities like the four immeasurable attitudes [T1] while combining it with more and more wisdom / emptiness [T2] [U2T] about the three spheres involved – subject, relation / action, object – [U3S / U2T-3S].
And they dedicate the merit to the mind of awakening / omniscience / the knowledge of all aspects.
It consists of understanding the emptiness of all dharmas involved [T2], but still not suppressing / rejecting / negating / abandoning / eliminating / stopping valid useful conventional relative functional appearances / tools / adapted skillful means / concepts / ideas / views / methods / practices / goals [T1] [U2T], not accepting / grasping at emptiness / non-existence / nothingness / nihilism as if it was an absolute truth.
For the sake of the roots of virtue and great compassion for living beings, they do not reject the conditioned / conventional / relative [T1], and they do not fall into the unconditioned / emptiness / Ground [T2] [U2T], so that they will attain the wisdom of a buddha. Awakening is not about accepting this while rejecting that.
That is why this practice is immeasurable / indestructible / imperishable – non-dual, in accord with Reality as it is.
Buddha qualities like this are to be seen as in accordance with the mind of awakening / Reality as it is.
It is acting / practicing without acting / practicing: practicing the four immeasurable attitudes without apprehending / opposing / differentiating / accepting / rejecting / changing / improving anything in absolute terms, without failing into any extreme or middle; thus more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Non-duality / Sameness / Union of the Two Truths [U2T], Non-duality / Sameness / Union of opposites [Uopp] – like the Union of movement & stillness –, Non-duality / Sameness / Union of the three spheres [U3S], Non-duality / Sameness / Union of the Ground and its manifestations [UGM].
Non-duality / Sameness / Union: Apparent opposites – including samsara vs. nirvana, the two truths, the three spheres, the Ground and its manifestations – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, not 'this', not 'non-this', not both together, not neither, and there is no fifth – meaning indescribable / inconceivable. They are empty because interdependent, interdependent because empty.
Bodhisattvas are established in Sameness / Non-duality / Union,
and thus they are called concentrated, free from all extremes & middle.)

PART II

The imperishability of the bodhisattvas' five kinds of supernormal knowledge.
(i.e. Bodhisattvas' five kinds of supernormal knowledge are also imperishable because more and more in accord with Reality as it is: Divine sight, divine hearing, knowledge of others' thoughts, remembrance of former lives, and knowledge of magical power. They perceive / know things – physical, conceptual, mental; subject, relation / action / karma, object; cause, causality, effect – as they really are [U2T / U3S / Uopp / U2T-2T / UGM]. And thus can act more in accord with the inconceivable true nature & dynamic of Reality as it is.)
The imperishability of the bodhisattvas' four means of attraction.
(i.e. Bodhisattvas' four means of attraction are also imperishable because more and more in accord with Reality as it is: Generosity, loving speech, acting for the good, and having a common aim.)
The imperishability of the bodhisattvas' four kinds of knowledge.
(i.e. Bodhisattvas' four kinds of knowledge are also imperishable because more and more in accord with Reality as it is: Knowledge of the meaning, of phenomena, of interpretation, of eloquence. They know the inconceivable true nature of Reality as it is, the true nature & dynamic as it is of all dharmas (physical, conceptual, mental; subject, relation / action / karma, objects; individual, collective, cosmic) [U2T / U3S / Uopp / U2T-2T / UGM]; and can act more and more in accord with it.)
The imperishability of the bodhisattvas' four reliances.
(i.e. Bodhisattvas' four reliances are also imperishable because more and more in accord with Reality as it is:
Reliance on the meaning but not on the letter, reliance on wisdom but not on consciousness, reliance on the sūtras of definitive meaning but not on the sūtras of implicit meaning, reliance on the true state of phenomena but not on the person. That is still too dualistic. Bodhisattvas rely on personal spontaneous non-dualistic non-conceptual direct perception / realisation / experience of the indescribable / inconceivable Ground / Basis / Source / Suchness / True nature & dynamic of all dharmas (physical, conceptual, mental; subject, relation / action / karma, objects; individual, collective, cosmic) [U2T / U3S / Uopp / U2T-2T / UGM]. In fact, Bodhisattvas rely on the Union of the two sides – ex. they rely on the inconceivable inseparability / interdependence / non-duality / sameness / harmony of opposites like the Two Truths [U2T]; not on just one side [T1-only / T2-only], not on the two truths together as if different and in opposition [2T], not on neither as if identical / one [1T]. The two truths are not two, not one, not both together, not neither.)
The imperishability of the bodhisattvas' accumulations of merit and wisdom.
(i.e. Bodhisattvas' accumulations of merit and wisdom are also imperishable because more and more in accord with Reality as it is:
Accumulating merit is using valid useful virtuous conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / words / concepts / dualities / views / methods / practices / goals …; and dedicating it all to awakening.
Wisdom is becoming more and more aware of the inconceivable true nature & dynamic of all dharmas involved - ex. the three spheres, all apparent opposites, the two truths themselves, the Ground and its manifestations –: that is the Union of the Two Truths about all dharmas [U2T], Union of the three spheres about all relations / actions [U3S], Union of apparent opposites [Uopp], Union of the Two Truths about the two truths [U2T-2T], the Union of the Ground and its manifestations; and the primordial timelessness, spontaneity, equality, purity, perfection … of all dharmas.
The accumulation of wisdom should be seen as arising from the Bodhisattvas' practices (and vice versa). Practices like generating bodhicitta, the six perfections, the four immeasurable attitudes, etc.-- combined with skillful means like: not apprehending / opposite / differentiating / accepting / rejecting / changing anything in absolute terms, just conventionally / relatively / inter-subjectively; not falling for any extreme or middle; thus acting more and more in accord with the two inseparable aspect of Reality as it is, with the inconceivable Union of the Two Truths about all dharmas [U2T].
Union of method and wisdom: All Bodhisattvas' practices are 'united' with more and more wisdom / awareness of the inconceivable true nature & dynamic of all dharmas involved [U2T / U3S / Uopp / U2T-2T / UGM]. One aspect supports the other. Developing one aspect alone makes it turn into poison.)
The imperishability of the bodhisattvas' four recollections [mindfulness].
(i.e. Bodhisattvas' four recollections [mindfulness] are also imperishable because more and more in accord with Reality as it is:
The presence of recollection [mindfulness] that consists in the consideration of the body, feelings, mind, phenomena.
It is by directly observing any/all dharmas – ex. body, feeling, mind, phenomena; body, speech, mind; subject, relation / action, objects – as they arise, evolve, cease … that we could spontaneously awaken to the inconceivable liberating truth, to their true nature & dynamic as it is, to the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].
All dharmas (physical, conceptual, mental; including the three spheres, all apparent opposites, the two truths themselves, the Ground and its manifestations) are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
All dharmas are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
All dharmas are not really existent / real, not completely non-existent / unreal, not both together, not neither [Uopp];
not really arisen / changing / increasing / decreasing / defiled / purified / ceasing, not completely non-arising / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-ceasing, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused, not independent / uncaused, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen & relatively functional [T2], not empty of inherent existence [T2], not both truths together [2T], not neither [1T];
not equal / pure / perfect, not unequal / impure / imperfect, not both together, not neither;
not describable / conceivable, not indescribable / inconceivable, not both together, not neither;
not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s); a true nature beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
All dharmas are primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kaya, the true Buddha / U2T.
All dharmas – pure, impure, neutral – are unceasing spontaneous natural pristine manifestations of the Ground / U2T / true Buddha, inseparable from the Ground [UGM].
So we have no independent / universal / absolute / inherently existing basis to differentiate / discriminate / judge / rank / oppose / accept / affirm / seek / add / do / reject / negate / abandon / eliminate / stop / subtract / not-do / change / improve / purify anything in absolute terms, just conventionally / relatively / inter-subjectively.
So we can perceive / know / feel / use those dharmas conventionally / relatively / inter-subjectively, but never in absolute terms.
We can use / perceive / know / practice / teach them without using / perceiving / knowing / practicing / teaching them, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle.
Ignoring this is samsara; being fully aware of this is nirvana.)
The imperishability of the bodhisattvas' four correct abandonments.
(i.e. Bodhisattvas' four correct abandonments are also imperishable because more and more in accord with Reality as it is: The bodhisattvas develop eagerness, strive, act with vigor [energy], control their thoughts, and exert themselves correctly (i) so that the negative actions and non-virtuous qualities that have not yet arisen do not arise, (ii) so that the negative actions and non-virtuous qualities that have arisen may be eliminated, (iii) so that the virtuous qualities that have not yet arisen may arise, (iv) so that the virtuous qualities may remain, be cultivated, increase, not be lost or forgotten, and expand. Using the non-practices of unwholesome actions, using antidotes to fight them, accumulating immeasurable good qualities, and ultimately directly realising their true nature & dynamic as it is [U2T / U3S / Uopp / U2T-2T / UGM]. The root of virtue that is not dependent on the three realms and has been dedicated to omniscience will not perish until one has reached the seat of awakening – because they are more and more in accord with the inconceivable true nature & dynamic of reality as it is.)
The imperishability of the bodhisattvas' four bases of magical power.
(i.e. Bodhisattvas' four bases of magical power are also imperishable because more and more in accord with Reality as it is: Eagerness, vigor [energy], thought, examination. From the four immeasurable ==> to fitness of thought ==> to the four dhyanas ==> to lightness of body and mind ==> to the way into supernormal knowledge ==> to the development of magical power by means of eagerness, vigor [energy], thought, and examination.)
The imperishability of the bodhisattvas' five abilities.
(i.e. Bodhisattvas' five abilities are also imperishable because more and more in accord with Reality as it is: Faith in four phenomena, vigor [energy], recollection [mindfulness], concentration, insight. Faith in the right view, right practice, Union of the Two Truths about all dharmas, the qualities of a buddha.)
The imperishability of the bodhisattvas' five powers.
(i.e. Bodhisattvas' five powers are also imperishable because more and more in accord with Reality as it is: Faith, vigor [energy], recollection [mindfulness], concentration, insight.)
The imperishability of the bodhisattvas' seven limbs of awakening.
(i.e. Bodhisattvas' seven limbs of awakening are also imperishable because more and more in accord with Reality as it is: recollection [mindfulness], discerning phenomena, vigor [energy], joy, calming, concentration, equanimity. )
The imperishability way of the bodhisattvas.
(i.e. Bodhisattvas' way – Middle Way – is also imperishable because more and more in accord with Reality as it is: Right view, right intention, right speech, right action, right livelihood, right effort, right recollection [mindfulness], right concentration. The Middle Way free from all extremes & middle: not accepting / rejecting / changing anything in absolute terms, just conventionally / relatively / inter-subjectively; thus more and more in accord with the two inseparable aspects of Reality as it is here & now, more and more in accord with the inconceivable Union of the Two Truths about all dharmas, the inconceivable Union of apparent opposites, the inconceivable Union of the three spheres …)
The imperishability of the bodhisattvas' peaceful meditation and expanded vision.
(i.e. Bodhisattvas' peaceful meditation and expanded vision are also imperishable because more and more in accord with Reality as it is. Peaceful meditation is the nine successive states of meditation. Expanded vision consists in truly seeing phenomena, in seeing phenomena as they are [U2T / U3S / Uopp / U2T-2T / UGM]; and acting more and more in accord with it.)
The imperishability of the bodhisattvas' memory and eloquence.
(i.e. Bodhisattvas' memory and eloquence are also imperishable because more and more in accord with Reality as it is. They teach without teaching the Dharma spontaneously and eloquently – by means of remembrance that is derived from earlier accumulation of roots of virtue –, in accordance with the faith and abilities of all beings, without apprehending / differentiating / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively.)
The imperishability of the bodhisattvas' four summaries of the Dharma.
(i.e. Bodhisattvas' four summaries of the Dharma are also imperishable because more and more in accord with Reality as it is: Impermanence, suffering, selflessness, peace.)
The imperishability of the way of the bodhisattvas that is traversed alone.
(i.e. Bodhisattvas' way that is traversed alone is also imperishable because more and more in accord with Reality as it is. The way traversed alone is as follows: alone, isolated, and without companions, the bodhisattvas put on the armor for the sake of incomparable, complete awakening.)
The imperishability of the bodhisattvas' expedient means.
(i.e. Bodhisattvas' expedient means are also imperishable because more and more in accord with Reality as it is. All Bodhisattvas' concepts, views, knowledge, methods, practices, stages, goals, paths, … are mere imperfect temporary tools / adapted skillful means / antidotes / counterpoints. Bodhisattvas could use them in conventional / relative / inter-subjective terms, but never in absolute terms. They could use them but without apprehending / differentiating / opposing anything in absolute terms; without falling into any extreme or middle; thus acting without acting more & more in accord with the two inseparable aspect of Reality as it is, more & more in accord with the inconceivable Union of the Two Truths [U2T / U3S / Uopp / U2T-2T / UGM].)
Conclusion of the imperishability of the bodhisattvas' eighty qualities.
(i.e. Conclusion of the bodhisattvas' eighty qualities are imperishable because more and more in accord with Reality as it is – the seal of non-regression of the bodhisattvas. The beings who hear this exposition of the Dharma, the chapter on the entrance into imperishability, and who believe in it, write it out, retain it, explain it, read it, master it, and teach it fully to others once they have heard it will be endowed with this imperishability; they will fulfill the perfections, and that they will soon awaken to incomparable, complete awakening.
Rejoicing, praises, devotion, veneration, promise to assist, serve, support, protect, shield, guard … those sons and daughters of good family who keep this exposition of the Dharma. If the preachers of the Dharma are supported, the sacred Dharma is supported, and if the sacred Dharma is supported, all beings are supported.)

IV. Colophon

See Part I (summary, introduction and chapters 0-14) on another Page
https://www.gilehtblog.com/2022/12/aksayamati.html

[15. The imperishability of the bodhisattvas' five kinds of supernormal knowledge.]

"Furthermore, Venerable Śāradvatīputra,
the bodhisattvas' five kinds of supernormal knowledge are also imperishable.

(i.e. Imperishable / indestructible / vajra practices:
Bodhisattvas' practices / adapted skillful means / concepts / views / methods / techniques / goals
– like generating bodhicitta, the six perfections, the four immeasurable attitudes ... –
are said to be 'extremely pure / imperishable / invulnerable / unshakable / firm / stable / unwavering / steady / not falling back / permanent / unbreakable / immovable / uncrushable / vajra / adamantine / unceasing / non-dual / ultimately beyond apprehension and opposition / beyond all extremes & middle / immeasurable / inexhaustible / inconceivable'
because all dharmas are like that;
because they are practices... that are more and more in accordance with the mind of awakening;
more and more in accord with the two inseparable aspect of Reality as it is;
more and more in accord with the Non-duality / Harmony / Union of the Two Truths [U2T];
more and more in accord with the Non-duality / Harmony / Union of opposites [Uopp / U3S / U2T-2T / UGM];
because they always combine virtuous methods... / merit <==> with more and more wisdom / emptiness.
These less-absolutist less-dualistic practices / adapted skillful means are good in the beginning,
better in the middle, and perfected at the end.
But we should not grasp any of them as 'absolute', otherwise they turn into poisons.
They are just imperfect temporary valid very-useful tools / adapted skillful means / antidotes / counterpoints more and more in accord with Reality as it is, more and more 'non-dual'.)

(i.e. Bodhisattvas' five kinds of supernormal knowledge are also imperishable because more and more in accord with Reality as it is: Divine sight, divine hearing, knowledge of others' thoughts, remembrance of former lives, and knowledge of magical power. They perceive / know things – physical, conceptual, mental; subject, relation / action / karma, object; cause, causality, effect – as they really are [U2T / U3S / Uopp / U2T-2T / UGM]. And thus can act more in accord with the inconceivable true nature & dynamic of Reality as it is.)

What are those five? They are

divine sight,
divine hearing,
knowledge of others' thoughts,
remembrance of former lives, and
knowledge of magical power.

________________________

[15.1] "What is the bodhisattvas' divine sight?
Compared with the divine sight of all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans; the divine sight of all the disciples, whether or not their training is completed; and the divine sight of all the isolated buddhas, the divine sight of the bodhisattvas who have perfected omniscience and the exalted practices is much more elevated, holy, supreme, eminent, fine, excellent, strong, and brilliant.
All the manifestations of form that might occur in the endless and limitless worlds in the ten directions, whether they are coarse or subtle, superior or inferior, or distant or near, are all known, made manifest, penetrated, thoroughly known, and thoroughly seen by means of that divine sight.
The bodhisattvas know as they are the death and birth of all the beings ‍— excluding the formless beings ‍— born in any state of existence in the endless, limitless worlds in the ten directions.
They know as they are the causes of their actions, the fruits of their actions, and the diversity of their abilities.
They see the splendor of all the qualities of the buddha fields of the blessed buddhas in the endless, limitless worlds in the ten directions.
When they see this, they transform, by the purity of their own morality, the accumulations of merit and wisdom into the purification of the splendor of the qualities of their own field.
This is how the transformation that is performed by those who are established in the qualities of morality is accomplished.
By means of this divine sight, they also see all the communities of bodhisattvas associated with those blessed buddhas.
When they see them, they perfectly engage in the skills related to the insight, wisdom, and expedient means, as well as the skills related to the right action, behavior, sphere of experience, recollection [mindfulness], awareness, conduct, way of abiding, powers, Dharma, liberation, wisdom, confidence, remembrance, and eloquence of those holy beings.

"That sight is unhindered, as it sees all forms.
That sight is unattached, as it is not attached to forms.
That sight is free from habits, viewpoints, and the manifestations of afflictions.
That sight is pure, as it is originally luminous.
That sight is not dependent on any field of perception.
That sight is the non-origination of habits and afflictions.
That sight is free of blindness, as it is beyond doubt.
That sight does not arise in the midst of any obscuring phenomena.
That sight has attained clarity concerning the manifestations of all phenomena.
That sight relies on wisdom and is not within the range of consciousness.
That sight is not impassioned, enraged, or deluded by any afflictions.
That sight is an aid to the discernment of the abilities of the holy ones.
That sight is unobstructed wisdom, as it shines equally on all beings.
That sight is pure, as it is freed from mental non-virtue.
That sight is impeccable, as it is essentially beyond affliction.
That sight is created from the sight of the buddhas, as they never give up their intention.
That sight is unattached and unbound, as it is free from attachment and aversion.
That sight is produced by the truth pertaining to the sphere of the meaning.
It is the unattached treading of the path of pure knowledge.

Why is the divine sight of the bodhisattvas like this?
It is like this because those holy beings are established in great compassion.
They understand phenomena.
They realize the meaning of things.
They are faultless.
They preach the Dharma in accordance with what they have seen and heard.
They have turned away from non-virtue, and they have turned toward the seat of awakening.
Their thoughts are not hindered by anything.
They are generous to those who are stingy.
They have pity for the immoral.
They are without harmful thoughts toward the violent minded.
They bring vigor [energy] to the lazy.
They teach methods of meditation to those who are not concentrated.
They give the eye of insight to those with confused insight.
They show the way to those who follow bad ways.
They lead those whose conviction is inferior to understand the exalted Dharma of the Buddha, and they cause them to penetrate the wisdom of omniscience.
They possess unhindered supernormal knowledge for the sake of fulfilling awakening.
This is called the bodhisattvas' imperishable supernormal knowledge of divine sight.

________________________

[15.2] "What is the bodhisattvas' supernormal knowledge of divine hearing?
Compared with the divine hearing of all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans; the divine hearing of all the disciples, whether or not their training is completed; and the divine hearing of all the isolated buddhas, the divine hearing of the bodhisattvas who have perfect omniscience and the exalted practices is much more elevated, holy, supreme, eminent, fine, excellent, strong, and brilliant.
The sounds of the words in the endless, limitless worlds in the ten directions, the words of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans, as well as the words of the saints, the disciples, the isolated buddhas, the bodhisattvas, and the complete buddhas, are all recognized by that divine hearing.
Even the words of the inhabitants of hell, the animals, the inhabitants of Yāma's world, gadflies, flies, wasps, and bees are heard.

"The bodhisattvas know as they truly are the objects of thought ‍— virtuous, non-virtuous, or neutral ‍— by which the vocal activity of those beings is brought about.
They also know as it truly is the vocal activity that is dependent on virtuous, non-virtuous, or neutral causes.
They know as it truly is
the vocal activity that is performed by those who are filled with aversion and has its origin in the latent habit of desire,
the vocal activity that is performed by those who are deluded and has its origin in the latent habit of desire,
the vocal activity that is performed by those who are greedy and has its origin in the latent habit of aversion,
the vocal activity that is performed by the deluded and has its origin in the latent habit of aversion,
the vocal activity that is performed by the greedy and has its origin in the latent habit of delusion,
the vocal activity that is performed by those who are filled with aversion and has its origin in the latent habit of delusion,
the vocal activity that is performed by the greedy and has its origin in the latent habit of desire,
the vocal activity that is performed by those who are filled with aversion and has its origin in the latent habit of aversion, and
the vocal activity that is performed by those who are deluded and has its origin in the latent habit of delusion.
They know the vocal activity that has pure intention but limited practice,
the vocal activity that has pure practice but limited intention,
the vocal activity that has pure intention and pure practice, and
the vocal activity that has impure intention and impure practice.
They know all these truly as they are, with their unhindered supernormal knowledge of divine hearing.

"Through the wisdom of their supernormal knowledge of divine hearing, the bodhisattvas hear the words of both the holy and the profane.
When they hear them, they have no attachment to the words of the holy ones and no aversion toward the words of the profane.
They develop great friendliness toward the words of the holy ones and great compassion toward the words of the profane.
They know as they truly are the distribution of all the words in the past and the future.
Through the wisdom of their supernormal knowledge of divine hearing, they hear all the words of the buddhas.
When they hear them, they retain them all by means of the state of recollection [mindfulness], awareness, and absence of forgetfulness.
They retain them, they do not forget them, and they also ensure that living beings remember them in accordance with their abilities.
They also know as they truly are the essential and unessential characters of phenomena.

"If they hear the teachings of one tathāgata, they neither conceal nor elevate the teachings of a second tathāgata.
They grasp the words of all the buddhas simultaneously.
They proclaim in a timely way the virtuous, non-virtuous, and neutral words they hear, through recollection [mindfulness] and awareness.
When there is a community of disciples, if they realize it is not the time for teaching, they give it up.
Even though they have heard the Dharma, they do not teach it.
When it is time to teach the Dharma because of one person, they do not teach to everyone, even when a community of disciples is present.
They do not give explanations that are painful to others, even if they are true.
Rather, with expedient means and purity of thought, they may give an explanation that is not true when it is helpful to others.
The kinds of words that they wish to be heard are then heard, and the words that they do not wish to be heard are then not heard.
They understand as it truly is the wisdom that pertains to the hearing of all the beings in a community where the Dharma is taught.
Knowing this, they teach the Dharma accordingly.
The beings to whom they teach the Dharma hear their Dharma teachings, and those to whom they do not teach the Dharma do not hear their teachings.
Their sphere of hearing is the purified sphere of all phenomena.
Their sphere of hearing is purified wisdom.
Their sphere of hearing is the purification of the sphere of a self.
Their sphere of hearing is the purification of the sphere of an animated being, the sphere of a life principle, and the sphere of a personality.
Their sphere of hearing is the discernment of sounds, syllables, and explanations as they are heard.
They teach the Dharma according to the languages of beings born in the five states of existence, who have different words, syllables, and explanations.
Their sphere of divine hearing is transformed into the divine hearing of the tathāgatas, as it does not follow other vehicles, such as those of the disciples and the isolated buddhas.
This is called the bodhisattvas' imperishable supernormal knowledge of divine hearing.

________________________

[15.3] "What is the bodhisattvas' imperishable supernormal knowledge of the knowledge of others' thoughts?
To know the thoughts of others is to know the past thoughts of all beings, to know their future thoughts, and to know their present thoughts.

With knowledge of past thoughts, the bodhisattvas enter the thoughts of living beings that arose in the past:
'The thought of this being has a great cause.
The thought of this being has an average cause.
The thought of this being has a small cause.
The abilities of this being are caused by generosity.
The abilities of this being are caused by morality.
The abilities of this being are caused by patient acceptance.
The abilities of this being are caused by vigor [energy].
The abilities of this being are caused by meditation.
The abilities of this being are caused by insight.
The abilities of this being are caused by friendliness.
The abilities of this being are caused by compassion.
The abilities of this being are caused by joy.
The abilities of this being are caused by equanimity.
The abilities of this being are caused by the vehicle of the disciples.
The abilities of this being are caused by the vehicle of the isolated buddhas.
The abilities of this being are caused by the Great Vehicle.
This being is determined by the power of causes, but though they are connected with the stream of causes that are roots of virtue, they may be born in a low family because of their practice.
This being has pure intentions but impure practice.
This being has pure practice but impure intentions.
This being has pure intentions and pure practice.
This being has impure intentions and impure practice.'
Thus, they know as they truly are all the types of mental behavior of all beings that are based on the abilities that have arisen from past causes.
Based on this knowledge, they teach the Dharma accordingly to each of them.
This is called knowing the past thoughts of others.

"What is the knowledge of the future thoughts of others?
'The cause that is the present generosity of this being will be the cause of their morality in the future.
The cause that is the present morality of this being will be the cause of their patient acceptance in the future.
The cause that is the present patient acceptance of this being will be the cause of their vigor [energy] in the future.
The cause that is the present vigor [energy] of this being will be the cause of their meditation in the future.
The cause that is the present meditation of this being will be the cause of their insight in the future.
The cause that is the present worldly knowledge and behavior of this being will be the cause of the non-worldly in the future.
The cause that is the present limited abilities of this being will be the cause of the Great Vehicle for them in the future.'
Thus the bodhisattvas know as they truly are the causes and conditions created by beings, as well as the forms of the consequences they will manifest in the future.
They do not get tired of bringing all living beings to maturity.
They teach the Dharma to the extent of their knowledge of entering the thoughts of others and to the extent that those others are worthy of the Dharma.
They teach the Dharma that involves fruition, and they do not become stingy with respect to Dharma discourses.
This is called knowing the future thoughts of others.

"What is the knowledge of the present thoughts of others?
The bodhisattvas know as they truly are the present thoughts and mental events of all beings.
They know the impassioned thoughts as they truly are, as impassioned thoughts.
They know the thoughts free of passion as they truly are, as thoughts free of passion.
In the same way, they know those that are enraged and those that are free of rage, those that are deluded and those that are free of delusion, those that are afflicted and those that are free of affliction, those that are attentive and those that are inattentive, those that are concentrated and those that lack concentration, those that are sinking down and those that are active, those that are agitated and those that are not agitated, those that are peaceful and those that are not peaceful, those that are freed and those that are not freed, those that are expanded, those that are narrow, those that are small, those that are extensive, and those that are great.
They also know the immeasurable thoughts as they truly are, as immeasurable.

"Thus they know all the afflictions as they truly are, whichever afflictions might obscure the mind of this or that being.
When they have come to know them, they teach the Dharma by means of their knowledge, to provide an escape from those afflictions.
Whenever they go to a community, they first observe the thoughts of that community, and when they have observed them, they teach the Dharma accordingly to each person.
Thus they truly perceive the superior or inferior abilities of those beings.
Their own minds and the minds of others will not be obscured.
Why is this?
It is because the stream of thought of those bodhisattvas knows through their wisdom, recollection [mindfulness], intelligence, understanding, insight, and awakening.
Their stream of thought is without afflictions.
It is pure through having completely cut off the afflictions and fetters that are the impressions of past deeds.
It is immaculate, shining, unblameable, not harsh, beyond afflictions, and free of impurities.
It knows through the light of all phenomena, and it knows the stream of thought completely by entering the mental behavior of all beings.
The entrance into the knowledge of such phenomena is called the bodhisattvas' imperishable supernormal knowledge of knowing others' thoughts.

________________________

[15.4] "What is the bodhisattvas' supernormal knowledge that consists in realizing the knowledge of the remembrance of former lives?
They remember their former lives through the remembrance that is sustained by the realm of phenomena [i.e. Ground / Reality as it is / Suchness / U2T].
That remembrance is steadfast, as it makes all phenomena known.
It is not agitated, as it is well prepared through wisdom.
It is beyond harm, as it is established in peaceful meditation.
It is beyond deception, as it is apprehended through expanded vision.
It is not dependent on any other, as it is known directly.
It is to be remembered through having the quality of recollection [mindfulness] and non-forgetfulness.
It is the accumulation of merit, as it knows the Great Vehicle.
It is the accumulation of wisdom, as it is not contingent on anything else.
It is the accumulation of all the perfections, as it transcends everything.

"The bodhisattvas remember their former lives with that remembrance.
They remember one, two, three, four, five, ten, twenty, thirty, forty, fifty births.
They remember a hundred births, a thousand births, a hundred thousand births, several hundred births, several thousand births, several hundred thousand births, a world age of manifestation, a world age of destruction, several world ages of manifestation, and several world ages of destruction.
They remember several world ages of manifestation and destruction, a hundred world ages, a thousand world ages, a hundred thousand world ages, several hundred world ages, several thousand world ages, and several hundred thousand world ages.
They remember in this way: 'Those beings there had such and such a name
I also existed there with such a name, in such a social class, in such a family, with such a complexion, eating such food, having such a length of life, staying for so a length of time, experiencing such pleasure and pain, dying there, being born over there, dying over there, being born here.'
Thus they remember many former lives with their forms, characteristics, and places.
They remember their own as well as other beings' former lives since the beginning of time.
They remember their own roots of virtue and the roots of virtue of other beings with their past causes.
When they remember their own roots of virtue, they dedicate them to awakening.
When they remember the roots of virtue of other beings, they inspire them to develop the mind of awakening.

"They rely on the impermanence, suffering, emptiness, and selflessness of the suffering caused by past formative factors.
They do not, however, become conceited because of their reliance on impermanence, suffering, emptiness, and selflessness.
They do not become conceited because of their complexion, their health, their youth, their way of living, their possessions, their followers, or their lordliness.
They do not seek to be Śakra, Brahmā, a protector of the world, or a universal monarch.
They do not wish for any kind of birth.
They do not seek happiness, kingship, lordship, or power for their own pleasure.
Quite the opposite, they seek birth in existence intentionally for the sake of bringing living beings to maturity.
Relying on impermanence, suffering, emptiness, and selflessness, they feel ashamed of their former afflicted actions.
They reject and despise them.
In the present, they do not do anything that ought not to be done, even for the sake of their lives, and they dedicate and expand the roots of virtue they have previously acquired, for the sake of awakening.
They dedicate their present roots of virtue for the sake of all beings collectively.
They give up any dedication that is contrary to this, and they dedicate those roots of virtue for the sake of the continuity of the lineage of the buddhas, the lineage of the Dharma, and the lineage of the community and for the sake of omniscience.
This is called the bodhisattvas' imperishable supernormal knowledge that consists in realizing the knowledge of the remembrance of former lives.

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[15.5] "What is the bodhisattvas' supernormal knowledge that consists in the knowledge of magical power?
It is the attainment, use, and mastery of phenomena that are reached through eagerness, vigor [energy], thinking, and consideration.
By cultivating these bases of magical power, they attain unconditioned magical power and experience different miracles effected by that magical power.
Motivated by care for living beings, those miracles effected by magical power bring them to maturity on a vast scale.
They display to beings ‍— either in form, power, or magical transformation ‍— all the miracles of magical power by which they are to be disciplined.
They display to living beings the exact manifestation of the form and complexion by which they are to be disciplined.
They display to them the manifestation of the form and complexion of a buddha.
They display to them the manifestation of the form and complexion of a bodhisattva.
They display to them the manifestation of the form and complexion of an isolated buddha.
They display to them the manifestation of the form and complexion of a disciple.
They display to them the manifestation of the form and complexion of Śakra.
They display to them the manifestation of the form and complexion of a protector of the world.
They display to them the manifestation of the form and complexion of a universal monarch.
In the same way, they display to them the manifestation of the form and complexion of Viṣṇu, Skanda, Maheśvara, Brahmā, or Prajāpati.
They also display to them the manifestation of the form and complexion of other beings ‍— even of animals.
They thus teach the Dharma to living beings according to their inclinations.

"They display the very power by which beings endowed with very arrogant, aggressive, conceited, haughty, and proud powers are to be disciplined, be it the power of Śakra, the power of Brahmā, the power of a protector of the world, the power of a universal monarch, the power of a great athlete, a quarter of the power of Nārāyaṇa, half of the power of Nārāyaṇa, or the full power of Nārāyaṇa.
Even though Mount Sumeru, the king of mountains, is six hundred forty thousand yojanas high and eighty-four thousand yojanas wide, those with the power of bodhisattvas can toss it up in the air with three fingers.
The power of those bodhisattvas is unimpeded, and they could even throw it to another world sphere as if it were a fruit of the Āmalaka tree.
They place upon the palms of their hands this great trichiliocosm that is so great and wide, spreading from the element of water up to the border of Akaniṣṭha, and they remain like that for a world age or more, displaying all the right ways of behavior.

"The bodhisattvas who have such power teach the Dharma to beings endowed with very arrogant, aggressive, conceited, haughty, and proud power, in order to discipline their arrogant, aggressive, conceited, haughty, and proud power.
By means of those bases of magical power, they attain the wisdom of magical occurrences, and whatever they bring about through the different aspects of their wisdom of magical occurrences happens.
If they bring about a magical occurrence by thinking, 'Let the great ocean become the size of the hoof print of a cow,' it becomes the size of the hoof print of a cow.
If they think, 'Let the hoof print of a cow become the size of the great ocean,' it becomes the size of the great ocean.
If they bring about a magical occurrence by thinking, 'Let the world age of conflagration become a mass of water,' it becomes a mass of water.
If they bring about a magical occurrence by thinking, 'Let the mass of water become a mass of fire,' it becomes a mass of fire.
If they bring about a magical occurrence by thinking, 'Let the mass of fire be a mass of wind,' it becomes a mass of wind.
If they bring about a magical occurrence by thinking, 'Let the mass of wind become a mass of fire,' it becomes a mass of fire.
If they bring about a magical occurrence by thinking, 'Let the mass of fire become a mass of earth,' it becomes a mass of earth.
If they bring about a magical occurrence by thinking, 'Let the mass of earth become a mass of fire,' it becomes a mass of fire.
Thus, all the phenomena ‍— insignificant, average, or great ‍— they bring about through their magical power happen.

"None but the blessed buddhas are able to disturb that magical power, to shake it, or to make it disappear.
Neither Śakra, Brahmā, Māra, the followers of Māra, nor anyone in the world, even if they act in accordance with the Dharma, are able to disturb, shake, or make disappear that magical power of the bodhisattvas.
By the power produced through the wisdom of their magical power, the bodhisattvas teach the Dharma to beings in the languages they are pleased and content with, finding what is most important to them by engaging with their words.
Those bases of magical power are especially noble.
They are autonomous.
They are beyond the range of all the māras and the afflictions.
They are the entrances into the domain of the buddhas.
They are practices that do not harm any being.
They are the acquisition of all the roots of virtue and the accumulations.
They cannot be suppressed by Māra and his followers.
This, Venerable Śāradvatīputra, is called the bodhisattvas' imperishable supernormal knowledge consisting in the knowledge of magical power.

"Those, Venerable Śāradvatīputra, are called the bodhisattvas' five imperishable kinds of supernormal knowledge.

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[16. The imperishability of the bodhisattvas' four means of attraction.]

"Furthermore, Venerable Śāradvatīputra,
the four means of attraction are also imperishable.

(i.e. Bodhisattvas' four means of attraction are also imperishable because more and more in accord with Reality as it is: Generosity, loving speech, acting for the good, and having a common aim.)

What are those four? They are

generosity,
loving speech,
acting for the good, and
having a common aim.

"Generosity consists in giving material gifts and the gift of the Dharma.
Loving speech consists in speaking gentle words lovingly to beggars and to listeners of the Dharma.
Acting for the good consists in intentionally fulfilling the good of oneself and others.
Having a common aim consists in establishing those who receive the Dharma and material gifts on the vehicle one conceives as having the highest qualities.

Furthermore, generosity consists in pleasing the beggars.
Loving speech consists in not deriding beggars.
Acting for the good consists in fulfilling the aims of beggars.
Having a common aim consists in introducing them to one's own vehicle.

Furthermore, generosity consists in giving with sincere intention.
Loving speech is unbrokenness of practice.
Acting for the good consists in having no regret when one gives with determination.
Having a common aim consists in dedicating to the Great Vehicle.

Furthermore, generosity consists in giving with thoughts associated with friendliness.
Loving speech consists in not giving up happy and joyful thoughts.
Acting for the good consists in exerting oneself for the sake of all living beings by generating pure thoughts of great compassion.
Having a common aim consists in dedicating to the wisdom of omniscience with an attitude of equanimity that is not concerned with high and low.

Furthermore, generosity consists in giving away pleasures that are in accordance with the Dharma.
Loving speech consists in establishing in the Dharma those to whom one has given gifts.
Acting for the good consists in fulfilling one's own and others' aims.
Having a common aim consists in engendering the mind of omniscience for the sake of all beings.

Furthermore, generosity consists in giving away inner and outer things.
Loving speech is the absence of the secrecy of teachers concerning the knowledge of the qualities of all phenomena.
Acting for the good consists in giving away one's own aims and acting for the benefit of others.
Having a common aim is the absence of depression when one gives away to others the pleasures acquired and held in one's hands.

"What is the gift of the Dharma? It consists in teaching the Dharma as one has heard it.
Loving speech consists in explaining the Dharma with thoughts that are not attached to material things.
Acting for the good consists in not being tired of instructing others and introducing them to recitation.
Having a common aim consists in attaining the Dharma without being separated from the mind of omniscience, and it consists in introducing it to others.

Furthermore, the gift of the Dharma consists in unwearyingly and untiringly teaching the Dharma to those who come to listen to it.
Loving speech consists in explaining the Dharma even though one has traveled a long distance.
Acting for the good consists in giving all that is needed to those who seek the Dharma and carry a begging bowl but lack the necessities of life such as garments, food, places to sleep, medicinal herbs, and tools, and then teaching them the Dharma with determination.
Having a common aim consists in giving the gift of the Dharma to beings, introducing them to incomparable, perfect awakening, and dedicating this to this awakening.

Furthermore, the gift of the Dharma consists in giving away the gift of the Dharma, knowing it to be the foremost of all gifts.
Loving speech consists in teaching the Dharma in order to benefit others.
Acting for the good consists in teaching the Dharma by relying on the meaning, not on the letter.
Having a common aim consists in teaching the Dharma for the sake of fulfilling all the qualities of a buddha.

Furthermore, the gift of the Dharma is the perfection of generosity.
Loving speech is the perfection of morality and the perfection of patient acceptance.
Acting for the good is the perfection of vigor [energy].
Having a common aim is the perfection of meditation and the perfection of insight.

Furthermore, the gift of the Dharma pertains to the bodhisattvas who have developed the mind of awakening for the first time.
Loving speech pertains to the bodhisattvas who have entered their practice.
Acting for the good pertains to the bodhisattvas who will never turn back.
Having a common aim pertains to the bodhisattvas who are hindered by only one birth.

Furthermore, the gift of the Dharma is the basis, the root, and the seed of awakening.
Loving speech is the burgeoning sprouts and leaves of awakening.
Acting for the good is the open flower of awakening.
Having a common aim is the resulting fruit of awakening.

"Venerable Śāradvatīputra, those are called the bodhisattvas' four imperishable means of attraction.

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[17. The imperishability of the bodhisattvas' four kinds of knowledge.]

"Furthermore, Venerable Śāradvatīputra,
the bodhisattvas' four kinds of knowledge are also imperishable.

(i.e. Bodhisattvas' four kinds of knowledge are also imperishable because more and more in accord with Reality as it is: Knowledge of the meaning, of phenomena, of interpretation, of eloquence. They know the inconceivable true nature of Reality as it is, the true nature & dynamic as it is of all dharmas (physical, conceptual, mental; subject, relation / action / karma, objects; individual, collective, cosmic) [U2T / U3S / Uopp / U2T-2T / UGM]; and can act more and more in accord with it.)

What are those four? They are

the knowledge of the meaning,
the knowledge of phenomena,
the knowledge of interpretation, and
the knowledge of eloquence.

________________________

[17.1] "What is the knowledge of the meaning?
It is the knowledge of the real meaning with respect to all phenomena [U2T].
It is the knowledge of phenomena,
the discerning knowledge,
the successive knowledge,
the knowledge of causes and conditions [T1],
the knowledge of non-duality [Uopp],
the knowledge of the combination of causes and conditions [T1],
the knowledge that does not fall to any extreme,
the knowledge that does not remain in the middle [Middle Way],
the knowledge that understands conditions [T1],
the knowledge of the inseparability of the realm of phenomena [U2T],
the knowledge that is in accordance with things as they are [U2T],
the knowledge of abiding in the limit of reality [U2T],
the knowledge that understands emptiness [T2],
the knowledge of behavior free of distinguishing marks,
the knowledge of the absence of longing ‍— as there is nothing to long for ‍—
the knowledge of the absence of conditioning when confronted with the unconditioned,
the knowledge that penetrates the single principle [Unique Ground],
the knowledge that understands selflessness,
the knowledge that understands the absence of being,
the knowledge that understands the absence of a life principle,
the knowledge of the ultimate truth of the absence of personality,
the knowledge that is not attached to the past,
the knowledge that the future is not settled,
the knowledge that the present is completely unflawed,
the knowledge that the aggregates are like illusions,
the knowledge that sees the elements as snake venom,
the introspective knowledge that sees the sense sources as empty villages,
the knowledge of inner peace,
the knowledge of the absence of external activity,
the knowledge that the objects of perception are not different from illusions,
the knowledge of practicing recollection [mindfulness],
the knowledge that is in accordance with patient acceptance,
the knowledge that reflects with intelligence,
the knowledge that understands the self,
the knowledge that understands the truth [U2T],
the knowledge that suffering is beyond origination,
the knowledge that the origin of suffering is unconditioned,
the knowledge that the cessation of suffering is beyond distinguishing marks,
the knowledge that the way leading to the cessation of suffering is liberation,
the knowledge of the divisions of words concerning phenomena,
the knowledge that the practice of recollection [mindfulness] is devoid of recollection [mindfulness] and mental effort,
the knowledge that understands both virtue and non-virtue when it comes to correct abandonment,
the knowledge of the swiftness of body and mind when it comes to the bases of magical power,
the knowledge of attaining the abilities,
the knowledge that the powers are uncrushable,
the knowledge that sees all phenomena as they are when it comes to the factors of awakening,
the knowledge that the way is beyond going and coming,
the knowledge of abiding in peaceful meditation,
the knowledge of manifestation when it comes to expanded vision,
the knowledge that illusions are deceptive creations,
the knowledge that mirages are misunderstandings,
the knowledge that dreams are unreal,
the knowledge that apprehends conditions when it comes to echoes,
the knowledge that optical illusions are unchanging,
the knowledge that the different characteristics have a single characteristic,
the knowledge of the disintegration of composite things,
the knowledge of the absence of connection in connections,
the knowledge that understands in accordance with the words of others when it comes to the vehicle of disciples,
the knowledge that understands the dependence of phenomena and leads to staying in solitude and remaining focused one-pointedly when it comes to the vehicle of the isolated buddhas, and
the knowledge that brings forth the accumulation of roots of virtue when it comes to the Great Vehicle.
This is the knowledge of the meaning.

"Furthermore, regarding the knowledge of the meaning,
the knowledge of the meaning is the knowledge by which one relies on all phenomena by relying on the meaning.
Why is this?
All phenomena are completely empty, and 'the meaning' here refers to the meaning of emptiness.
All phenomena are completely without distinguishing marks, and 'the meaning' here refers to the meaning of the absence of distinguishing marks.
All phenomena are completely beyond longing, and 'the meaning' here refers to the meaning of the absence of longing.
All phenomena are completely unconditioned, and 'the meaning' here refers to the meaning of the unconditioned.
All phenomena are completely beyond origination, and 'the meaning' here refers to the meaning of the absence of origination.
All phenomena are completely unborn, and 'the meaning' here refers to the meaning of the absence of birth.
All phenomena are completely non-existent, and 'the meaning' here refers to the meaning of non-existence.
All phenomena are completely separate, and 'the meaning' here refers to the meaning of separateness.
All phenomena are completely without self, being, life principle, or personality, and 'the meaning' here refers to the meaning of the absence of any self, being, life principle, or personality.
Understanding phenomena in this way is called the knowledge of the meaning.

"This teaching is an unhindered teaching, an unattached teaching, an imperishable teaching,
and a teaching on the attainment of all phenomena.
That teaching on the meaning is the knowledge of the meaning.
That knowledge of the meaning is imperishable, as it reveals all meanings.
Even the blessed buddhas teach it and are pleased when others teach it.
It is true, essential, unmistaken, and not other than itself.
It is the completely unflawed understanding attained through insight and knowledge.
This is called the knowledge of the meaning.

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[17.2] "What is the knowledge of phenomena?
It is the knowledge that relates to all phenomena.
It is the knowledge that
those phenomena that pertain to the virtuous and the non-virtuous, the blamable and the blameless, the sullied and the unsullied, the conditioned and the unconditioned, the worldly and the transcendent, the good and the bad, the afflicted and the pure, and existence and nirvāṇa
are all the same as the realm of phenomena [Ground / Reality as it is / U2T] [UGM].
It is the knowledge that those phenomena are the same as awakening.
It is the knowledge that they are the same as the elements.
This is called the knowledge of phenomena.

"Furthermore, the knowledge of phenomena is the knowledge of thoughts as they arise and linger on in beings who live in the desire realm.
It is the knowledge of the thoughts of those who behave according to artificial desire.
It is the knowledge of the thoughts of those who behave according to non-artificial desire.
It is the knowledge of the thoughts of those who behave according to the desire that appears to be different from what it is.
It is the knowledge of the thoughts of those who behave according to the desire for viewpoints.
It is the knowledge of the thoughts of those who behave according to excessive desire, of those who behave according to moderate desire, of those who behave according to slight desire, and of those who behave according to desire that is not slight.
It is the knowledge of the thoughts of those who behave according to the desire for conventions, of those who behave according to the desire for practice, of those who behave according to the desire for intention, and of those who behave according to the desire for determination.
It is the knowledge of the thoughts of those who behave according to the desire for the characteristics of phenomena and of those who behave according to the desire that is in opposition to those characteristics.
It is the knowledge of the thoughts of those who behave according to the desire of classification, of those who behave according to the desire of conditions, of those who behave according to the desire of past conditions, of those who behave according to desire of future conditions, and of those who behave according to the desire of present conditions.
It is the knowledge of the thoughts of beings with inner desire but no desire for outer things.
It is the knowledge of the thoughts of beings with desire for outer things but no inner desire.
It is the knowledge of the thoughts of beings with inner desire as well as desire for outer things.
It is the knowledge of the thoughts of beings with neither inner desire nor desire for outer things.
It is the knowledge of the thoughts of beings with desire for forms but no desire for sounds, tastes, smells, or physical objects.
It is the knowledge of the thoughts of beings with desire for sounds but no desire for forms, tastes, smells, or physical objects.
It is the knowledge of the thoughts of beings with desire for smells but no desire for forms, sounds, tastes, or physical objects.
It is the knowledge of the thoughts of beings with desire for tastes but no desire for forms, sounds, smells, or physical objects.
It is the knowledge of the thoughts of beings with desire for physical objects but no desire for forms, sounds, smells, or tastes.
This is the understanding of living beings who behave according to desire.

"Thus, there are twenty-one thousand ways in which living beings behave according to desire.
There are twenty-one thousand ways in which living beings behave according to aversion.
There are twenty-one thousand ways in which living beings behave according to delusion.
There are twenty-one thousand ways in which living beings behave according to those three afflictions when they are present in equal amounts.
The knowledge of phenomena is the knowledge of thoughts as they arise and linger on in beings who behave in those eighty-four thousand ways.
It is the knowledge that teaches the Dharma accordingly to each of those individuals.
It is the knowledge that does not mistake the proper time.
It is the knowledge that distinguishes between the recipients.
It is the knowledge that teaches the Dharma that gives fruit.
It is the knowledge that teaches the Dharma excellently and without interruption.
This is called the knowledge of phenomena.

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[17.3] "What is the knowledge of interpretation?
It is the knowledge that understands the words of all beings, the words of the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, the mahoragas, the humans, and the non-humans.
In short, the bodhisattvas know all the languages, all the sounds, all the voices, all the ways of speech, all the interpretations, all the conventional explanations, and all the linguistic behaviors of the living beings born in the five states of existence.
With this knowledge, they teach the Dharma to those beings with those words and interpretations, in accordance with their respective languages.
This is called the knowledge of interpretation.
Furthermore, concerning the knowledge of interpretation, they think,
'This is how these ways of practice should be seen.
This is how these phenomena should be brought about.
This is how these phenomena should be connected with.
This is how these phenomena should be understood.
This is how these phenomena should be construed with syllables.'
Thus they know the language of one person.
They know the languages of two persons.
They know the languages of many persons.
They know the languages of men.
They know the languages of women.
They know the languages of the paṇḍakas.
They know past languages.
They know future languages.
They know present languages.
They know the meaning attributed to a single syllable.
They know the meaning attributed to many syllables.
They know the meaning that is not attributed to anything.
This is called the knowledge of interpretation.
Furthermore, that knowledge of interpretation is the knowledge of the phenomena designated by language, with respect to the cessation of all phenomena.
This is called the knowledge of interpretation.

"The bodhisattvas' knowledge of interpretation is unhindered and undeluded.
It is pure and without repetition.
It is not excessive and not hasty.
It does not deviate from right speech.
It is clear.
It embraces both the meaning and the letter.
It is pleasing to different communities.
It has different kinds of explanation.
It is profound.
It is profound in appearance.
It is adorned with both the relative and the ultimate truths.
It understands one's mind, knowledge, and viewpoints.
It is taught by the buddhas, and it is pleasing to living beings.
This is called the knowledge of interpretation.

________________________

[17.4] "What is the knowledge of eloquence?
It is the knowledge of giving unattached instructions.
It is the knowledge of giving unbroken instructions.
It is the knowledge of giving unhindered instructions.
It is quick eloquence.
It is ready eloquence.
It is swift eloquence.
It is unfailing eloquence.
It is eloquence that is in accordance with the questions.
It is eloquence that is never diverted.
It is eloquence that is never declining.
It is eloquence with connection between the words and the meaning.
It is eloquence that gives understanding.
It is eloquence with joy in the Dharma.
It is eloquence that is established in the power of patient acceptance.
It is eloquence with respect to the profound.
It is varied eloquence.
It is eloquence that is concerned with both relative and ultimate truths [U2T].
It is eloquence that is concerned with generosity, morality, patient acceptance, vigor [energy], meditation, and insight.
It is eloquence that teaches the divisions of the words of all the teachings of the Buddha.
It is eloquence that is concerned with the profound way, with the presence of recollection [mindfulness], right abandonment, the bases of magical power, the abilities, the powers, and the factors of awakening.
It is eloquence that is concerned with peaceful meditation and expanded vision.
The knowledge of eloquence is knowing the phenomena expressed by words by understanding the interpretations.
It is eloquence that is the knowledge that penetrates the meditations, liberations, concentrations, states of absorption, and truths.
It is eloquence that is concerned with all the vehicles.
It is eloquence that comforts all beings in their practice through genuine teaching.

"It is not distracted or foolish speech.
It is not harsh speech.
It is firm speech.
It is not provocative speech.
It is mild speech.
It is pure speech.
It is speech that is completely free.
It is unhindered speech.
It is speech that does not deviate from right speech.
It is gentle speech.
It is unassailable speech.
It is unconceited speech.
It is peaceful speech.
It is noble speech.
It is speech in which the words and the meaning are connected.
It is complete speech.
It is non-aggressive speech.
It is logical speech.
It is unimpaired speech.
It is pleasant speech.
It is delicate speech.
It is irreproachable speech.
It is speech that is beneficial to all.
It is speech that is praised by all the holy ones.
It is speech that is conducive to bringing understanding to endless buddha fields.
It is speech that is conducive to bringing understanding and discernment related to Brahmā's speech.
Through the eloquence taught by the buddhas, the bodhisattvas teach the Dharma to different beings and individuals with knowledge of their abilities, whether they are superior or inferior.
Their teachings of the Dharma succeed in effecting the real cessation of suffering for someone who practices it.
This is called the knowledge of eloquence.

"Venerable Śāradvatīputra, those are called the bodhisattvas' four kinds of imperishable knowledge.

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[18. The imperishability of the bodhisattvas' four reliances.]

"Furthermore, Venerable Śāradvatīputra,
the bodhisattvas' four reliances are also imperishable.

(i.e. Bodhisattvas' four reliances are also imperishable because more and more in accord with Reality as it is:
Reliance on the meaning but not on the letter, reliance on wisdom but not on consciousness, reliance on the sūtras of definitive meaning but not on the sūtras of implicit meaning, reliance on the true state of phenomena but not on the person. That is still too dualistic. Bodhisattvas rely on personal spontaneous non-dualistic non-conceptual direct perception / realisation / experience of the indescribable / inconceivable Ground / Basis / Source / Suchness / True nature & dynamic of all dharmas (physical, conceptual, mental; subject, relation / action / karma, objects; individual, collective, cosmic) [U2T / U3S / Uopp / U2T-2T / UGM]. In fact, Bodhisattvas rely on the Union of the two sides – ex. they rely on the inconceivable inseparability / interdependence / non-duality / sameness / harmony of opposites like the Two Truths [U2T]; not on just one side [T1-only / T2-only], not on the two truths together as if different and in opposition [2T], not on neither as if identical / one [1T]. The two truths are not two, not one, not both together, not neither.)

What are these four? They are

the reliance on the meaning but not on the letter,
the reliance on wisdom but not on consciousness,
the reliance on the sūtras of definitive meaning but not on the sūtras of implicit meaning, and
the reliance on the true state of phenomena but not on the person.

________________________

[18.1] "What is the meaning, and what is the letter?
The letter is the teaching on the entrance into the phenomena and the actions of the world,
while the meaning is the understanding of the phenomena that transcend the world.
The letter is the teaching on generosity, self-control, vows, and discipline,
while the meaning is the knowledge that generosity, self-control, vows, and discipline are the same.
The letter is the enumeration and proclamation of the imperfections of existence, while the meaning is the understanding that existence is beyond apprehension.
The letter is the proclamation of the qualities and benefits of nirvāṇa,
while the meaning is the natural absence of thought-construction concerning all the phenomena that are related to nirvāṇa.
The letter is the teaching that accords with the differentiation of the vehicles,
while the meaning is the knowledge that penetrates the non-differentiation and sameness of the realm of phenomena [i.e. Ground / Reality as it is / Suchness / U2T].
The letter is the teaching related to giving away all one's belongings,
while the meaning is the knowledge of the threefold purity.
The letter is the teaching on taking upon oneself all the vows, morality, trainings, qualities of purity, and austerities in body, speech, and mind,
while the meaning is the knowledge of the purity in taking upon oneself all the vows, morality, trainings, qualities of purity, and austerities without apprehending body, speech, or mind.
The letter is the teaching on the power of patient acceptance and mildness to overpower all ill will, harshness, anger, malice, conceitedness, pride, and arrogance,
while the meaning is the patient acceptance of the fact that all phenomena are unborn.
The letter consists in taking vigor [energy] upon oneself in order to gather all the roots of virtue,
while the meaning is the vigor [energy] that is not dependent on the rejection and appropriation of non-virtue and virtue.
The letter is the teaching on meditation, liberation, concentration, and the states of absorption,
while the meaning is the knowledge of entering the state of cessation.
The letter is the root of the insight of all those who retain learning,
while the meaning is the knowledge of the ineffable meaning.
The letter is the revelation of the thirty-seven factors of awakening,
while the meaning is the realization of the fruit of accomplishing the thirty-seven factors of awakening.
The letter is the revelation of the truths of suffering, origination, and the way,
while the meaning is the realization of cessation.
The letter is the revelation of that which begins with ignorance and ends in aging and death,
while the meaning is that which begins with the cessation of ignorance and ends with the cessation of aging and death.
The letter is the teaching on the accumulation of peaceful meditation and expanded vision,
while the meaning is the wisdom of knowledge and liberation.
The letter is the teaching for beings who act out of desire, aversion, delusion, or all three together, while the meaning is the imperturbable wisdom that is liberated thought.
The letter is the revelation of the phenomena that are hindrances or pertain to hindrances,
while the meaning is unhindered wisdom and liberation.
The letter is the display of endless praise of the qualities of the Three Jewels,
while the meaning is the vision of the body of the Buddha, the wisdom of the state of phenomena in cessation where all passion has disappeared, and the wisdom of the attainment of the unconditioned qualities of the Buddha, the Dharma, and the Community.
The letter is the display of the mass of qualities of the bodhisattvas from the time they first develop the mind of awakening until they sit on the seat of awakening,
while the meaning is the complete awakening to the wisdom of omniscience through insight that appears in every moment of thought.
In short, the teaching on the eighty-four thousand types of Dharma teachings is the letter,
while the meaning that cannot be uttered in the languages, syllables, or words of any being is the meaning.
This is called the reliance on the meaning but not on the letter.

________________________

[18.2] "What is consciousness, and what is wisdom?

Consciousness is the consciousness that is involved with four places. What are these four places? The places of consciousness are the places where it is involved with form, with feeling, with perception, and with formative factors. This is called consciousness.

"What is wisdom? Wisdom is the thorough knowledge of the aggregates that is consciousness placed among the four other aggregates.

"Furthermore, consciousness is the consciousness of the elements of earth, water, fire, and wind,
while wisdom is the knowledge that the consciousness that rests on the four kinds of elements is undifferentiated from the realm of phenomena [i.e. Ground / Reality as it is / Suchness / U2T].
Furthermore, consciousness is the knowledge of the forms that are known by the eye, the sounds that are known by the ear, the smells that are known by the nose, the tastes that are known by the tongue, the physical objects that are known by the body, and the mental phenomena that are known by the mind,
while wisdom is inner peace with no roaming about among outer objects and without thought-construction and imagination concerning any phenomena through reliance on wisdom.
Furthermore, consciousness is the consciousness that originates from an object, from mental activity, and from imagination,
while wisdom is the absence of grasping, clinging, apprehension, information, and thought-construction.
Furthermore, consciousness arises within the range of the conditioned; there is no activity of consciousness in the unconditioned.
Wisdom is the knowledge of the unconditioned.
Furthermore, consciousness relies on origination and destruction,
while wisdom relies on the absence of origination and cessation.
This is called the reliance on wisdom and not on consciousness.

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[18.3] "What are the sūtras of definitive meaning and the sūtras of implicit meaning?
The sūtras that are taught in order to help one enter the way are called implicit,
while the sūtras that are taught in order to help one reach the fruit of the way are called definitive.
The sūtras that are taught in order to demonstrate the relative truth are called implicit,
while the sūtras that are taught in order to demonstrate the ultimate truth [U2T] are called definitive.
The sūtras that are taught in order to help one engage in actions and duties are called implicit,
while the sūtras that are taught for the sake of the cessation of actions and afflictions are called definitive.
The sūtras that are taught in order to explain affliction are called implicit,
while the sūtras that are taught in order to explain purification are called definitive.
The sūtras that are taught in order to produce disgust for existence are called implicit,
while the sūtras that are taught in order to help one enter the non-duality of nirvāṇa and existence (samsara) [Uopp] are called definitive.
The sūtras that are taught with various words and syllables are called implicit,
while the sūtras that teach that which is deep, hard to see, and hard to understand are called definitive.
The sūtras with many words and syllables that are taught in order to please the thoughts of living beings are called implicit,
while the sūtras with few words and syllables that are taught in order to produce mental introspection in living beings are called definitive.
The sūtras that, with various words, proclaim a self, a being, a life principle, a life-sustaining principle, a spirit, a personality, a human being, a man, a subject that acts, and a subject that feels and those that teach that there is a ruler where there is no ruler are called implicit.
The sūtras that teach emptiness, the absence of distinguishing marks, the absence of anything to long for, the unconditioned, the unborn, the unoriginated, the non-existent, the absence of self, the absence of being, the absence of soul, the absence of person, the absence of spirit, the absence of ruler, and the gates of liberation are called definitive.
(Note: Genuine-emptiness free from all extremes & middle = Union of the Two Truths [U2T].)
This is called the reliance on the sūtras of definitive meaning, not on the sūtras of implicit meaning.

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[18.4] "What is the true state of phenomena, and what is the person?
When one undertakes various kinds of Dharma practice while being established in the view that the person exists, one is concerned with the person. Thorough knowledge of what it means to undertake practice based on the view that the person exists is the true state of phenomena.

"Furthermore, these are called persons: the ordinary person, the virtuous ordinary person, the person who follows their faith, the person who follows Dharma teachings, the person on the eighth-lowest stage, the person who has entered the stream, the person who returns once, the person who does not return, the person who is a worthy one, the person who is an isolated buddha, the person who is a bodhisattva, and the Blessed Buddha ‍— the unique person who, out of compassion for the world, is born there as a teacher of gods and humans, for the sake of many beings, to provide happiness for many beings, and for the welfare, benefit, and happiness of the great throngs of gods and humans. All those words for people are taught by the Tathāgata from the standpoint of conventional phrases, in order to guide beings. Those who are attached to these words really have nothing to rely on. To bring them to reliance too, the Blessed One says, 'One should rely on the true state of phenomena, not on persons.'

"What is the true state of phenomena?
It is changelessness.
It is the absence of any imputation of existence.
It is the absence of activity.
It is the absence of purification.
It is the absence of fixation on phenomena.
It is the absence of establishment.
It is the absence of root.
It is sameness everywhere.
It is sameness with respect to that which is the same, that which is different, and that which is same and different.
It is the absence of thought-constructions.
It is the absence of undertakings.
It is the attainment of faultlessness with respect to all phenomena.
It has the essential characteristic of the essence of open space.
This is called the true state of phenomena [U2T].
Those who rely on the true state of phenomena do not rely on the elements.
Therefore, all phenomena are the true state of phenomena from the perspective of the reliance on all phenomena by means of this way of entering the gate of the Dharma.
This is called the reliance on the true state of phenomena, not on the person.

"Those, Venerable Śāradvatīputra, are called the bodhisattvas' four imperishable kinds of reliance.

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[19. The imperishability of the bodhisattvas' accumulations of merit and wisdom.]

"Furthermore, Venerable Śāradvatīputra,
the bodhisattvas' accumulations of merit and wisdom are also imperishable.

(i.e. Bodhisattvas' accumulations of merit and wisdom are also imperishable because more and more in accord with Reality as it is:
Accumulating merit is using valid useful virtuous conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / words / concepts / dualities / views / methods / practices / goals …; and dedicating it all to awakening.
Wisdom is becoming more and more aware of the inconceivable true nature & dynamic of all dharmas involved - ex. the three spheres, all apparent opposites, the two truths themselves, the Ground and its manifestations –: that is the Union of the Two Truths about all dharmas [U2T], Union of the three spheres about all relations / actions [U3S], Union of apparent opposites [Uopp], Union of the Two Truths about the two truths [U2T-2T], the Union of the Ground and its manifestations; and the primordial timelessness, spontaneity, equality, purity, perfection … of all dharmas.
The accumulation of wisdom should be seen as arising from the Bodhisattvas' practices (and vice versa). Practices like generating bodhicitta, the six perfections, the four immeasurable attitudes, etc.-- combined with skillful means like: not apprehending / opposite / differentiating / accepting / rejecting / changing anything in absolute terms, just conventionally / relatively / inter-subjectively; not falling for any extreme or middle; thus acting more and more in accord with the two inseparable aspect of Reality as it is, with the inconceivable Union of the Two Truths about all dharmas [U2T].
Union of method and wisdom: All Bodhisattvas' practices are 'united' with more and more wisdom / awareness of the inconceivable true nature & dynamic of all dharmas involved [U2T / U3S / Uopp / U2T-2T / UGM]. One aspect supports the other. Developing one aspect alone makes it turn into poison.)

[19.1] "What is the bodhisattvas' imperishable accumulation of merit?

It is the item of meritorious action that consists in generosity.
It is the item of meritorious action that consists in morality and meditation.
It is the state of concentration on friendly thoughts.
It is the practice of great compassion.
It is the undertaking of all virtuous actions.
It consists in confessing one's own negative actions and leading others to do the same.
It is the item of meritorious action that is caused by the joy in the merit accumulated in the three times by all those to be trained and by those who have completed their training, by the isolated buddhas, by the bodhisattvas who have developed the mind of awakening for the first time, by those who will never turn back, and by those who are hindered by only one birth.
It is the item of meritorious action caused by the joy in the development of the mind of awakening of all those to be trained and those who have completed their training, the isolated buddhas, the bodhisattvas who have developed the mind of awakening for the first time, those who will never turn back, and those who are hindered by only one birth.
It is the item of meritorious action that is caused by the joy in all the roots of virtue of all the blessed buddhas of the past, present, and future.
It is the item of meritorious action that is caused by the prayers for the gift of the Dharma and the prayers to prolong the lives of all the buddhas, bodhisattvas, and holy beings, both those to be trained and those who have completed their training.
It is the item of meritorious action that is caused by the dedication to awakening of the roots of virtue accumulated through that joy, those requests, and those prayers concerned with all the roots of virtue.

"It consists in leading beings who have not yet developed the mind of awakening to do so.
It consists in teaching the way of the perfections to those who have developed the mind of awakening.
It consists in providing food for the poor.
It consists in giving medicine and treatment to the sick without fraud.
It consists in showing patient acceptance to the weak.
It consists in not concealing one's own mistakes.
It consists in confessing one's negative actions.
It consists in paying honor to and serving the blessed buddhas, both those who stay in the world and those who have attained complete nirvāṇa.
It consists in loving the teachers and preceptors as one loves the Teacher.
It consists in exerting oneself in seeking Dharma teachings as if they were invaluable gems.
It consists in loving the preachers of the Dharma as one loves the buddhas.
It consists in never having enough of hearing the sacred Dharma, even after traveling a hundred yojanas.
It is the absence of secrecy concerning the Dharma on the part of teachers.
It consists in giving the gift of the Dharma without concern for profit.
It consists in loving the Dharma like one loves a great, invaluable gem.
It consists in honoring one's parents.
It is gratitude.
It is thankfulness.

"It consists in having no regret after one has acted.
It consists in never having enough of piling up merit.
It consists in having no hypocrisy related to the body, through having constrained one's body with vows.
It consists in having no hypocrisy related to speech, through having constrained one's speech with vows.
It consists in having no hypocrisy related to the mind, through having constrained one's mind with vows.
It consists in attaining merit like that of Brahmā by erecting shrines dedicated to the tathāgatas.
It consists in fulfilling the major marks of a great being through endless offerings.
It consists in fulfilling the minor marks by piling up the accumulation of various roots of virtue.
It consists in adorning one's body with the absence of conceit.
It consists in adorning one's speech with the elimination of the imperfections of speech.
It consists in adorning one's mind with the absence of violent thoughts toward any being.
It consists in turning oneself into an adornment of the buddha field because of the miracles performed through supernormal knowledge.
It consists in turning into an adornment of the Dharma through a state free from greed.
It consists in turning oneself into an adornment of the community through the absence of slanderous, harsh, or wicked speech.
It consists in embracing the Dharma through having no envy for what is taught.

"It consists in giving compliments and rejoicing about the unfailing teaching of the Dharma.
It consists in getting rid of hindrances through understanding the well-spoken words of the tathāgatas.
It consists in listening to the Dharma teachings after one has honored them, as they are the Dharma teachings that liberate from the world.
It consists in turning oneself into an adornment of the tree of awakening by giving groves for Dharma practice to the blessed buddhas.
It consists in turning oneself into an adornment of the seat of awakening, as it is preceded by all the roots of virtue of the blessed buddhas.
It is the purity of death and birth, which is attained by not being tainted by any action or affliction.
It consists in attaining jewels in one's hand by giving without regard for wealth or what is dear to oneself.
It consists in attaining imperishable pleasure by giving imperishable treasures.
It consists in being loved instantly by all beings through having a smiling and unfrowning face.
It consists in attaining the adornment of sameness by emitting rays of light equally on all beings.
It consists in emitting the splendor of light by not despising the untrained.
It consists in attaining purity of birth by accumulating the merit of morality.
It consists in attaining purity of the womb by not blaming negative actions.
It consists in being born among gods and humans by purifying oneself through the ten ways of virtuous actions.

"It is unfailing courage because of the absence of thought-constructions concerning the teaching.
It is power over all phenomena because of the absence of secrecy concerning all phenomena on the part of the teachers.
It is power over the whole world because of one's pure intentions.
It consists in attaining the purity of one's own buddha field by purifying living beings.
It consists in attaining the purity of determination through relying on the results of one's actions.
It consists in having confidence in the exalted Dharma of the buddhas through having no desire for limited practices.
It consists in embracing all merit through never giving up the mind of omniscience.
It consists in fulfilling the seven riches through being impelled by faith.
It consists in embracing the Dharma of the buddhas through having no regard for body or life.
It consists in not breaking one's word in any world by fulfilling one's earlier promises.
It consists in fulfilling the teachings of a buddha by fulfilling all virtuous qualities.
Thus, the bodhisattvas accumulate the causes by which all the qualities of the buddhas are fulfilled.
In short, Venerable Śāradvatīputra, this is what is known as the bodhisattvas' imperishable accumulation of merit.
It would take a world age or more to explain this fully.

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[19.2] "What is the bodhisattvas' imperishable accumulation of wisdom?

The bodhisattvas accumulate the causes and conditions by which they reach wisdom.

What causes and conditions are these?
The bodhisattvas possess deep eagerness in seeking wisdom.
They always serve, live with, and attend spiritual friends who have attained wisdom.
They rely on the wisdom of the Buddha, not on the wisdom of the disciples and the isolated buddhas.
They have no conceit toward those spiritual friends, and they love them like they love the masters and the Teacher.
When those spiritual friends have ascertained that the listeners have good intentions, they engage in conversation and speech that is concerned with wisdom.
When they know that they are worthy recipients, they unceasingly teach them the Dharma that is not concerned with outer things.
When the bodhisattvas have heard these Dharma teachings, they make an effort to accumulate the Dharma, and this effort to accumulate the Dharma is their accumulation of wisdom.

"What is this effort to accumulate the Dharma?
It consists in having few things for one's own benefit.
It consists in engaging in few worldly activities.
It consists in being moderate in speech.
It consists in having few of life's necessities.
It consists in making efforts to practice without sleeping in the beginning and at the end of the night.
It consists in reflecting on the meaning of what one has heard and seeking it more and more.
It consists in having no confusion in one's thoughts.
It consists in suppressing the hindrances.
It consists in knowing the way out of the sinful.
It consists in having no remorse.
It consists in not manifesting afflictions.
It is firmness in realization.
It is the inclination toward the Dharma.
It consists in being prone to the Dharma.
It is a propensity for the Dharma.
It consists in being courageous.
It consists in being like someone whose head and clothes are on fire when it comes to seeking wisdom, without being attached to it.
It consists in having no loose morality.
It consists in never giving up diligence.
It consists in gaining distinction.
It consists in avoiding crowds.
It consists in finding joy in solitude.
It consists in having a mind that is bent on solitude.
It consists in being content with the lineage of the holy ones.
It consists in never being unstable with regard to the qualities of purification.
It is the joy that consists in the pleasure related to the joy of the Dharma.
It consists in forgetting worldly incantations.
It consists in seeking supramundane phenomena.
It is unwavering recollection [mindfulness].
It consists in being in accordance with the understanding of the meaning.
It consists in being in accordance with the way through one's intelligence.
It consists in keeping one's vows with steadfastness.
It consists in being in accord with wisdom in terms of conditions.
It consists in being adorned with shame and modesty.
It consists in considering harmony with wisdom as the most important thing.
It consists in suppressing ignorance.
It is the purification of the eye of insight for those tied down by the darkness and blindness of ignorance and delusion.
It is the purity of intelligence.
It is broadness in understanding.
It consists in having no narrowness in understanding.
It consists in having no divided understanding.
It is brilliant intelligence.
It is immediate knowledge.
It consists in not depending on the qualities of others.
It consists not being haughty about one's own qualities but praising the qualities of others.
It consists in performing wholesome actions.
It consists in never freeing oneself from the burden of the karmic ripening of one's actions.
It is the wisdom of the purification of one's actions.
This, Venerable Śāradvatīputra, is called the bodhisattvas' imperishable accumulation of wisdom.

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"Furthermore, the accumulation of wisdom is of four kinds.
What are these four?

They are four gifts that increase the accumulation of wisdom.
What are these four? They are

the gift of birch bark for writing, ink, and books to the preachers of the Dharma;
the gift of different kinds of teaching thrones to the preachers of the Dharma;
the gift consisting in giving all gain, honor, and praise to the preachers of the Dharma; and
the gift consisting in giving compliments without guile to the preachers of the Dharma, in order to grasp the Dharma oneself.
These four gifts increase the accumulation of wisdom.

"There are four kinds of protection that increase the bodhisattvas' accumulation of wisdom.
What are these four? They are

protecting the preachers of the Dharma like one would protect the Lord,
protecting roots of virtue,
protecting lands and kingdoms, and
protecting beneficial things.
Those four increase the bodhisattvas' accumulation of wisdom.

"There are four kinds of support that increase the bodhisattvas' accumulation of wisdom.
What are these four? They are

supporting the preachers of the Dharma with material things,
supporting them through the Dharma,
supporting them through insight, and
supporting them through wisdom.
Those four increase the bodhisattvas' accumulation of wisdom.

"There are five powers that increase the bodhisattvas' accumulation of wisdom.
What are these five? They are

the power of faith, which leads to confidence;
the power of vigor [energy], which leads one to seek learning;
the power of recollection [mindfulness], which leads one to not forget the mind of awakening;
the power of concentration, which leads one to always to reflect on sameness; and
the power of insight for the sake of the power of learning.
These five powers increase the bodhisattvas' accumulation of wisdom.

"There are four kinds of morality that increase the bodhisattvas' accumulation of wisdom.
What are these four? They are

the morality of joy in the Dharma,
the morality of seeking the Dharma,
the morality of reflecting on the Dharma, and
the morality of dedicating to awakening.
These four kinds of morality increase the bodhisattvas' accumulation of wisdom.

"There are four kinds of patient acceptance that increase the bodhisattvas' accumulation of wisdom.
What are these four? They are

the patient acceptance of bad and abusive speech as one strives to seek the Dharma;
the patient acceptance of wind, sun, cold, heat, thirst, and hunger as one strives to seek the Dharma;
the patient acceptance that is in accordance with the teachers and preceptors as one strives to seek the Dharma; and
the patient acceptance of emptiness, the absence of distinguishing marks, and the absence of longing as one strives to seek the Dharma.
These four kinds of patient acceptance increase the bodhisattvas' accumulation of wisdom.

"There are four kinds of vigor [energy] that increase the bodhisattvas' accumulation of wisdom. What are these four?

They are the vigor [energy] of hearing,
the vigor [energy] of retention,
the vigor [energy] of teaching, and
the vigor [energy] of making spiritual progress.
These four kinds of vigor [energy] increase the bodhisattvas' accumulation of wisdom.

"There are four limbs of meditation that increase the bodhisattvas' accumulation of wisdom.
What are these four? They are

remaining in solitude,
one-pointedness,
seeking supernormal knowledge in meditation, and
relying on the wisdom of the buddhas.
These four limbs of meditation increase the bodhisattvas' accumulation of wisdom.

"There are four lights of insight that increase the bodhisattvas' accumulation of wisdom.
What are these four? They are

not relying on the view of nihilism,
not entering into the view of permanence,
not contradicting dependent origination, and
patiently accepting the absence of a self.
These four lights of insight increase the bodhisattvas' accumulation of wisdom.

"There are four kinds of expedient means that increase the bodhisattvas' accumulation of wisdom.
What are these four? They are

being in accordance with the world,
being in accordance with the Dharma,
being in accordance with living beings, and
being in accordance with wisdom.
These four kinds of expedient means increase the bodhisattvas' accumulation of wisdom.

"There are four ways that increase the bodhisattvas' accumulation of wisdom.
What are these four? They are

the way of the perfections,
the way of the stages,
the way of the factors of awakening, and
the way to the wisdom of omniscience.
These four ways increase the bodhisattvas' accumulation of wisdom.

"There are four kinds of non-satiation that increase the bodhisattvas' accumulation of wisdom.
What are these four? They are

never having enough of learning,
never having enough of the teachings,
never having enough of examining, and
never having enough of knowledge.
These four kinds of non-satiation increase the bodhisattvas' accumulation of wisdom.

"Furthermore, the accumulation of wisdom consists in being in accordance with all living beings,
but it also consists in being in accordance with all Dharma teachings.
The accumulation of wisdom should be seen as arising from generosity.
In the same way, the accumulation of wisdom should be seen as arising from morality, patient acceptance, vigor [energy], meditation, and insight.
The accumulation of wisdom should also be seen as arising from friendliness, compassion, joy, and equanimity.
Why is this?
Because all the bodhisattvas' undertakings are accomplished through wisdom;
they are preceded by wisdom, they rely on wisdom, and they are based on the wisdom of omniscience.
The accumulation of wisdom is the support of all the wise ones.
None of the māras will find a weak spot in it.
All the worthy receptacles of the Dharma of the buddhas rely on it, thereby attaining the blessings of the buddhas and the wisdom of omniscience.
This is called the imperishability of the accumulation of wisdom.

"Those, Venerable Śāradvatīputra, are called the bodhisattvas' imperishable accumulation of merit and wisdom.

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[20. The imperishability of the bodhisattvas' four recollections [mindfulness].]

"Furthermore, Venerable Śāradvatīputra,
the four ways in which the bodhisattvas meditate by means of the presence of recollection [mindfulness] are also imperishable.

(i.e. Bodhisattvas' four recollections [mindfulness] are also imperishable because more and more in accord with Reality as it is:
The presence of recollection [mindfulness] that consists in the consideration of the body, feelings, mind, phenomena.
It is by directly observing any/all dharmas – ex. body, feeling, mind, phenomena; body, speech, mind; subject, relation / action, objects – as they arise, evolve, cease … that we could spontaneously awaken to the inconceivable liberating truth, to their true nature & dynamic as it is, to the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].
All dharmas (physical, conceptual, mental; including the three spheres, all apparent opposites, the two truths themselves, the Ground and its manifestations) are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / antidotes / counterpoints [T1], merely labeled / imputed by the mind in dependence of its past experiences / conditioning / karma [U3S].
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
All dharmas are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
All dharmas are not really existent / real, not completely non-existent / unreal, not both together, not neither [Uopp];
not really arisen / changing / increasing / decreasing / defiled / purified / ceasing, not completely non-arising / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-ceasing, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not dependent / caused, not independent / uncaused, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not dependently arisen & relatively functional [T2], not empty of inherent existence [T2], not both truths together [2T], not neither [1T];
not equal / pure / perfect, not unequal / impure / imperfect, not both together, not neither;
not describable / conceivable, not indescribable / inconceivable, not both together, not neither;
not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.
Meaning their true nature & dynamic as it is is indescribable / inconceivable (in absolute terms) for our flawed conditioned dualistic conceptual mind(s); a true nature beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
All dharmas are primordially spontaneous, timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kaya, the true Buddha / U2T.
All dharmas – pure, impure, neutral – are unceasing spontaneous natural pristine manifestations of the Ground / U2T / true Buddha, inseparable from the Ground [UGM].
So we have no independent / universal / absolute / inherently existing basis to differentiate / discriminate / judge / rank / oppose / accept / affirm / seek / add / do / reject / negate / abandon / eliminate / stop / subtract / not-do / change / improve / purify anything in absolute terms, just conventionally / relatively / inter-subjectively.
So we can perceive / know / feel / use those dharmas conventionally / relatively / inter-subjectively, but never in absolute terms.
We can use / perceive / know / practice / teach them without using / perceiving / knowing / practicing / teaching them, without apprehending / opposing / differentiating anything in absolute terms, without falling into any extreme or middle.
Ignoring this is samsara; being fully aware of this is nirvana.)

What are these four?

They are the presence of recollection [mindfulness] that consists in the consideration of the body,
the presence of recollection [mindfulness] that consists in the consideration of the feelings,
the presence of recollection [mindfulness] that consists in the consideration of the mind, and
the presence of recollection [mindfulness] that consists in the consideration of phenomena.

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[20.1 Mindfulness of the body: Aware of the U2T-body / UGM-body]

"When it comes to the bodhisattvas' presence of recollection [mindfulness] that consists in the consideration of the body, how do the bodhisattvas continually consider the body?

They continually consider their own bodies and the bodies of others.
They observe the past, future, and present state of the body, thinking,
'Ah! This body originates from misunderstanding.
It is produced by causes and conditions, without a subject that feels or acts and without a ruling principle.
It is beyond appropriation, and it arises by means of causes and conditions.
Grass, bushes, medicinal plants, and forests in the outside world arise by means of causes and conditions, without subjects that feel or act and without a ruling principle. They are beyond appropriation.
In the same way, this body is like grass, bushes, medicinal plants, forests, trees, walls, paths, and optical illusions.
It is made up of the aggregates, the elements, and the sense sources.
It is without a subject that feels or acts and without a ruling principle.
It is beyond appropriation.
It is empty of such phenomena as a self, what pertains to a self, or a permanent, stable, eternal, immovable, unoppressed, or unchangeable substance.

Even though there is no activity of a self in this body,
I will wake up completely to the core by means of this body, which has no core.
-
What is that core? It is the body of the tathāgatas.
I will attain that body of the tathāgatas, the body of absolute reality, the adamantine body, the uncrushable body, the firm body, the body that is distinct from the three realms.
Even though there are many imperfections in my body, I will attain the body of the tathāgatas, which is without imperfection.'

"They give up their bodies, accumulations of the four elements, through the power of observation, as they see the benefit in this.
They think,
'This body of mine may perish for all kinds of matters related to any being.
The four outer elements ‍— the element of earth, the element of water, the element of fire, and the element of wind ‍— provide beings with various kinds of pleasure in various forms, in various manners, through various objects, in various amounts, through various necessities, and through various enjoyments.
In just the same way, I will fully turn this body, which is an accumulation of the four elements, into something that exists for the enjoyment of living beings in various ways, in various forms, in various manners, through various objects, in various amounts, through various necessities, and through various enjoyments.'

"With this motive, they observe bodily suffering, but they do not get weary of bodily suffering, since they care for living beings.
They observe the impermanence of the body, but they do not get weary of birth and death.
They observe the selflessness of the body, but they do not get weary of bringing all beings to maturity.
They observe the fact that the body is peaceful, but they do not fall into the apathy of peacefulness.

They observe the emptiness, the absence of distinguishing marks, the absence of longing, and the voidness of the body,
but they do not fall into the extreme of the emptiness, the absence of distinguishing marks, the absence of longing, and the voidness of the body.
-
Thus they observe the body as unconditioned, non-originated, unborn, non-existent, and pure as it is,
but they do not fall into the extreme of unconditionedness, non-origination, absence of birth, non-existence, and purity as it is.
-
They observe the body as being without a subject that feels, without a creator, without a master, beyond appropriation, inseparable, one taste, the essence of empty space, and the nature of complete nirvāṇa,
but they do not fall into the extreme of the body's immovability, absence of a creator, absence of a master, absence of appropriation, inseparability, one taste, essence of empty space, and nature of complete nirvāṇa.
-
They continually consider their bodies [T1], and they do not see any substance or core [T2] [U2T].

They continually consider their bodies internally, and they do not provide any scope for inner afflictions.
They continually consider their bodies outwardly, and they do not remain with outer afflictions.
Since their bodies are without afflictions, they act in a pure way.
Acting in a pure way, they attain among gods and humans bodies adorned with the marks of a great being.
They become beloved of gods and humans because of their bodies adorned with the marks of a great being.
This is how the bodhisattvas continually consider their bodies.

This is called the bodhisattvas' presence of recollection [mindfulness] that consists in the consideration of the body.

________________________

[20.2 Mindfulness of the feelings: Aware of the U2T-feelings / UGM-feelings]

"When it comes to the bodhisattvas' presence of recollection [mindfulness] that consists in the consideration of the feelings, how do the bodhisattvas continually consider the feelings?

The bodhisattvas think, 'Any feeling whatsoever is suffering.'
As they understand the feelings thoroughly with wisdom, insight, and appeasement,
when they experience a pleasant feeling they do not cling to the tendency of desire.
When they are affected by a painful feeling, they develop great compassion for beings who are born in the lower realms and in unfortunate states of existence, but they do not cling to the tendency of aversion.
When they experience a feeling that is neither painful nor pleasant, they experience this feeling that is neither painful nor pleasant without clinging to the tendency of ignorance.
Through this recollection [mindfulness] related to the feelings, when they experience any feeling whatsoever, whether pleasant, painful, or neither painful nor pleasant, they cultivate the wisdom vision that arises based on all those feelings.
They put on the spiritual armor in order to know fully what all beings feel.
They think,
'These beings do not truly know the way out of feelings, and because of this ignorance they become attached when they experience a pleasant feeling, they feel aversion when they are affected by a painful feeling, and they become deluded when they experience a feeling that is neither painful nor pleasant.
With feelings [T1] allied to insight and wisdom [T2] [U2T], I will teach the Dharma in order to eliminate the feelings of those beings, through expedient means that destroy [transcend] all feelings and through the accumulation of the roots of virtue attained by great compassion.'

"Furthermore, why is it called feeling?

Feeling that is understood through ignorance becomes the cause of suffering,
and feeling [T1] that is understood through wisdom [T2] [U2T] becomes the cause of happiness.

What is the state of happiness that pertains to feeling that is understood through wisdom?
There is no self, no animated being, no life principle, no soul, no life-sustaining principle, no spirit, no personality, and no human or man whatsoever in which feeling arises.
Feeling is attachment.
Feeling is appropriation.
Feeling is grasping.
Feeling is apprehension.
Feeling is misunderstanding.
Feeling is thought-construction.
Feeling is clinging to a viewpoint and latent habit.
Feeling is the notion of the eye, and it is also the notions of the ear, the nose, the tongue, the body, and the mind.
Feeling is the notion of forms, and it is also the notions of sounds, smells, tastes, physical objects, and mental phenomena.

The pleasure, pain, or state of neither pain nor pleasure that arises from the condition of the contact between the eye and forms is called feeling.
Thus, feeling is the pleasant, painful, or neither painful nor pleasant feeling that arises from the condition of the contact between the ear and sounds, the nose and smells, the tongue and tastes, the body and physical objects, and the mind and mental phenomena.

"Furthermore, according to this enumeration,
feelings are a single thing, namely the experience of thoughts.
Feelings are twofold, namely inner and outer.
Feelings are threefold, namely past, present, and future experiences.
Feelings are fourfold, namely the experience of the four elements.
Feelings are fivefold, namely the mental effort in the five aggregates.
Feelings are sixfold, namely the imagination related to the six sense sources.
Feelings are sevenfold, namely the seven states of consciousness.
Feelings are eightfold, namely the eight kinds of wrong practice.
Feelings are ninefold, namely the nine places of living beings.
Feelings are tenfold, namely the ten ways of non-virtuous actions.
This is feeling in all its aspects.

Furthermore, to the degree that there is apprehension, there is mental effort.
To the degree that there is mental effort, there is fiction.
To the degree that there is fiction, there is feeling.
This is why it is said that the feelings of immeasurable numbers of beings are immeasurable.

Thus, the bodhisattvas who continually consider feelings should give rise to the knowledge of the feelings of all beings as they arise, remain, and disappear.

This knowledge of the virtuous and non-virtuous feelings of all beings as they arise, remain, and disappear is called the bodhisattvas' presence of recollection [mindfulness] that consists in the consideration of the feelings.

________________________

[20.3 Mindfulness of the mind: Aware of the U2T-mind / UGM-mind / U3S]

"What is the bodhisattvas' presence of recollection [mindfulness] that consists in the consideration of the mind?

It consists in not forgetting the mind of awakening and guarding it through recollection [mindfulness] without being distracted.
The bodhisattvas look at the mind of awakening in this way:
'The mind never remains once it has arisen; it breaks up and melts away.
It does not remain internally, it does not perish outwardly, and it is not perceived in between the two.
The first mind of awakening that arose in me has perished, ceased, vanished, and disappeared.
It cannot be found in any place or location.
It is not possible to communicate it.
The mind by which the roots of virtue are accumulated for the sake of awakening has also perished, ceased, vanished, and disappeared.
It cannot be found in any place or location.
It is not possible to communicate it.
The mind by which roots of virtue are dedicated to awakening has the same nature and characteristics.
The mind cannot be known by the mind.
The mind cannot be seen by the mind.
It does not connect itself to a future mind.

What is the mind?
It is that by which one thinks,
'I will awaken to incomparable perfect awakening.
The mind of awakening, however, does not dwell together with the roots of virtue, the mind of the roots of virtue does not dwell together with the mind that dedicates, and the mind that dedicates does not dwell together with the mind of awakening.'
If the bodhisattvas do not become afraid, scared, or terrified when they reflect in this way, they are ones who continually consider the mind.

"Again they think,
'Dependent origination is very deep, as there is no destruction of the connection between the cause and the fruit. (i.e. no continuity, no discontinuity, no both together, no neither)
Even though the true state of the mind is like this, all phenomena are dependent on causes and conditions [T1], but they are unmoving, without an agent, without an owner, and beyond appropriation [T2] [U2T].
I will intentionally accomplish those causes and
exert myself in creative activity without giving up the true state of the mind.'

"What is the true state of the mind? What is creative activity?
-
The mind is like an illusion ['there, but not there' / U2T]; in it, there is no giver at all.
This is called the true state of the mind.
When one gives up all belongings and dedicates this in order to purify one's buddha field,
this is called creative activity.
-
The mind is like a dream ['there, but not there' / U2T]; it is characterized by absolute peace.
This is called the true state of the mind.
When one dedicates morality, training, and the qualities of purification to omniscience,
gathering the accumulation for awakening, this is called creative activity.
-
The mind is like an optical illusion ['there, but not there' / U2T]; it is primordially unestablished.
This is called the true state of the mind.
When one dedicates all forms of patient acceptance and mildness to the attainment of
the patient acceptance of the fact that all phenomena are unborn, this is called creative activity.
-
The mind is like a mirage ['there, but not there' / U2T]; it is void because of its absolute dissociation.
This is called the true state of the mind.
When one dedicates

Middle Way Buddhism Blog

Friday, December 23, 2022

The Teaching of Akṣayamati - 225b - Part II

* Table of Content / Summary *

[15. The imperishability of the bodhisattvas' five kinds of supernormal knowledge.]

[16. The imperishability of the bodhisattvas' four means of attraction.]

[17. The imperishability of the bodhisattvas' four kinds of knowledge.]

[18. The imperishability of the bodhisattvas' four reliances.]

[19. The imperishability of the bodhisattvas' accumulations of merit and wisdom.]

[20. The imperishability of the bodhisattvas' four recollections [mindfulness].]

Friday, December 23, 2022

The Teaching of Akṣayamati - 225b - Part II

***** Table of Content / Summary *****

[15. The imperishability of the bodhisattvas' five kinds of supernormal knowledge.]

[16. The imperishability of the bodhisattvas' four means of attraction.]

[17. The imperishability of the bodhisattvas' four kinds of knowledge.]

[18. The imperishability of the bodhisattvas' four reliances.]

[19. The imperishability of the bodhisattvas' accumulations of merit and wisdom.]

[20. The imperishability of the bodhisattvas' four recollections [mindfulness].]

* Table of Content / Summary *