The Teaching of Akṣayamati - 225a
– Part I –
(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 II (chapters 15-32, colophon) on another Page
https://www.gilehtblog.com/2022/12/aksayamati-part-ii.html
I. Summary
Source: https://read.84000.co/translation/toh175.html
The bodhisattva Akṣayamati arrives in our world from the buddha field of the buddha Samantabhadra.
In response to Śāriputra's questions,
***************************************************************
Akṣayamati gives a discourse on the subject of imperishability.
***************************************************************
In all, Akṣayamati explains that
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there are eighty different aspects of the Dharma that are imperishable.
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When he has given this explanation, the Buddha praises it
and declares it worthy of being spread by the countless bodhisattvas gathered there to listen.
(i.e. Unborn, unconditioned, unchanging, unceasing phenomena:
-
Because of the non-duality / sameness / Union of the Two Truths about all dharmas [U2T];
Because of the non-duality / sameness / Union of apparent opposites [Uopp / U2T-opp];
Because of the non-duality / sameness / Union of the three spheres of any relation / action [U3S / U2T-3S];
Because the non-duality / sameness / Union of the Ground and its manifestations [UGM / U2T-GM];
-
Because there are no real three stages of becoming for anything – (i) origination / coming, (ii) duration / abiding / evolution / change / functionality, (iii) cessation / going –;
-
Because all dharmas are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T];
-
Because they are not really existent, not completely non-existent, not both together, not neither;
Because they are not really different / separate / multiple / dual, not completely identical / united / one / non-dual, not both together, not neither;
Because they are not permanent / continuous / eternal, not impermanent / discontinuous/ annihilated, not both together, not neither;
Because they are not really born / conditioned / changing / ceasing, not completely unborn / unconditioned / unchanging / unceasing, not both together, not neither;
Because they are not destructible / perishable, not indestructible / imperishable, not both together, not neither;
Because they are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is;
Meaning they are indescribable / inconceivable for our flawed conditioned dualistic conceptual minds, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
Then all dharmas are said to be unborn / unconditioned / unchanging / unceasing /
unapprehendable / inexhaustible / indestructible / imperishable / vajra.
Then they are said to be primordially equal, pure, perfect, divine, complete, free, enlightened, the true Buddha.
-
So there is no independent / universal / absolute / inherently existing BASIS to differentiate / discriminate / judge / rank / accept / affirm / seek / reject / negate / abandon / eliminate / stop / change improve / purify them in absolute terms, just conventionally / relatively / inter-subjectively.
-
So we can perceive / know / learn / teach / practice / use … them conventionally / relatively / inter-subjectively, but never in absolute terms. That is the Middle Way about everything.)
-
(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'.)
II. Introduction
Source: https://read.84000.co/translation/toh175.html
The Teaching of Akṣayamati begins with the arrival of the bodhisattva Akṣayamati in our world from the buddha field of the buddha Samantabhadra.
In response to a series of questions posed by Śāriputra,
*********************************************************************
Akṣayamati gives a discourse on the subject of imperishability.
He explains that in all there are eighty different aspects of the Dharma
that are imperishable.
*********************************************************************
When he has given this explanation, the Buddha praises it and declares it worthy of being spread by the countless bodhisattvas gathered there to listen.
For a period of about a thousand years after the beginning of the common era, The Teaching of Akṣayamati had a significant influence on Buddhist thought.
The eighty so-called "imperishabilities" (akṣaya) described in the sūtra — qualities to be possessed by the bodhisattvas — were considered to contain the whole way of religious development of the Mahāyāna, and many passages became loci classici employed by the scholars of the Mahāyāna to elucidate their doctrines or to defend certain positions with authoritative sayings.
The sūtra was often quoted in the two great traditions of Mahāyāna Buddhist philosophical thought, the Madhyamaka and the Yogācāra. The Mādhyamikas referred to the section on definitive (nītārtha) and implicit (neyārtha) meanings to define their position concerning which sūtras were definitive in meaning — the ones teaching emptiness (śūnyatā), the absence of distinguishing marks (ānimitta), and the absence of anything to long for (apraṇidhāna) — and those that needed further explanation, in order to differentiate themselves from the Yogācāra view that the sūtras dealing with the all-ground consciousness (ālayavijñāna) were implicit in meaning.
The adherents of Yogācāra, for their part, quoted The Teaching of Akṣayamati on all kinds of matters, and for some of them, e.g., Sthiramati (fourth century), it seems to have been one of the main source books on the way of the bodhisattvas. For the Yogācārins, the doctrine of imperishability was regarded as a very important aspect of the Buddha's teachings. It is said that the sūtra was held in great esteem by Asaṅga (fourth century), as The Teaching of Akṣayamati and the Daśabhūmika (Toh 44, ch. 31) are supposed to be the two sūtras that convinced his brother Vasubandhu (fourth century) that the Mahāyāna was superior to the Hīnayāna, after Asaṅga had sent one of his disciples to recite them to him. According to tradition, Vasubandhu was the author of the Akṣayamatinirdeśaṭīkā (Toh 3994), a commentary on this sūtra, and although this work seems rather to have been written by Sthiramati or by someone even later than him, it is very valuable for understanding the text.
The Teaching of Akṣayamati, as a part of the collection known as the Mahāsaṃnipāta, may have been an attempt to systematize the basic religious practices and concepts, as well as the bodhisattva ethics, centered around the idea of the infinity of time and space so favored in early Mahāyāna.
Buddhism has never accepted an eternal substance, an eternal Self— the longing for eternity rather found its expression in the concept of reality as infinite and imperishable, though empty and momentary.
Some of the early Mahāyāna speculations on infinity were also expressed in the concept of imperishability, and this tradition of thought finally crystallized in The Teaching of Akṣayamati.
This concept of imperishability is also connected with another important Mahāyāna idea that combines with it to give The Teaching of Akṣayamati its form,
namely that of the unification of opposites — insight and action, absolute and relative, universal and individual — and the religious development integrating both (yuganaddhavāhīmārgaḥ).
The Teaching of Akṣayamati thus presents a very rich exposition of Mahāyāna thought as it was propounded in the first centuries ᴄᴇ, especially when complemented by its commentary, the Akṣayamatinirdeśaṭīkā. Therefore, it deserves to be made more readily available to students of Buddhism. For a fuller treatment of the religious and philosophical themes in The Teaching of Akṣayamati the reader may consult the introduction to my original translation of this sūtra, published earlier.
To date, no complete Sanskrit version of this sūtra has come to light, although a few quotations are preserved in Indian scriptures, predominantly in Śāntideva's (ca. eighth century) Śikṣāsamuccaya. The Tibetan translation was completed (based on earlier drafts) some time during the late eighth or early ninth century ᴄᴇ as we find it included in the Denkarma catalog dated to ca. 812 ᴄᴇ. According to the colophon to the Tibetan translation, it was edited and finalized by the translator Dharmatāśīla, who participated in numerous translation projects in Tibet during the early translation period. The Chinese canon also contains two translations of this sūtra. The first (Taishō 403) was produced by Dharmarakṣa already in 308 ᴄᴇ and the second (Taishō 397–12) was completed approximately one century later in 427 ᴄᴇ by the translators Zhiyan and Baoyun. In my introduction to the published critical edition of the Tibetan text the interested reader will find a detailed discussion of the textual history of the sūtra in Tibet. As with the earlier published translation of The Teaching of Akṣayamati, this newly revised English translation is likewise based on my critical edition of the Tibetan translation.
III. The Translation
Source: https://read.84000.co/translation/toh175.html
[Context]
Homage to all buddhas, bodhisattvas, disciples, and isolated buddhas!
Thus did I hear at one time. The Blessed One was staying in Rājagṛha.
It was an area adorned with jewels that was the domain and the dwelling place of all the tathāgatas, where the accumulation of the adornments of great merit was gathered.
It was the outcome of the great practice produced through the ripening of all the buddha qualities.
It was the great bodhisattvas' home that reveals the infinite realm of phenomena [i.e. Ground / Reality as it is / Suchness / U2T].
This place was blessed with the emanations of the tathāgatas.
It was the entrance into the wisdom of the domain of non-attachment; the source of great joy;
the entrance into recollection [mindfulness], intelligence, and understanding;
a magnificent magical display that was never criticized;
the entrance into the unattached realization of discriminating wisdom;
a place that will be praised throughout future world ages;
a place endowed with an immeasurable accumulation of all good qualities.
The Blessed One had fully woken up to the fact that all phenomena are of the same character.
He had set the wheel of the Dharma in motion, training endless hosts of pupils.
He had attained mastery over all phenomena.
He knew well all kinds of intentions in living beings.
He had obtained exquisite abilities of perception.
He was skilled in subduing the habits of the afflictions, which are connections to new births in all beings.
He never ceased to carry out his effortless buddha activities.
With him was a great community of six million monks, all of them with all-knowing minds.
They were free in thought because of their right knowledge, and
they were making efforts to subdue all the habits of the afflictions, which are connections to new births.
They were the sons of the Tathāgata, the King of the Dharma.
They were skilled in behaving according to the deep Dharma of the Buddha,
they were emancipated from phenomena, which are beyond objectification,
they were perfected through their gracious behavior,
they were truly worthy of gifts, and they were punctilious in following the instructions of the Tathāgata.
With him was also a great community of bodhisattvas.
The bodhisattva great beings had assembled from different buddha fields, and they were innumerable.
Their number was infinite, immeasurable, unthinkable, beyond measure, and inexpressible.
They were endowed with the power to pass through infinite buddha fields in an instant and were thus skilled in coming and going.
They were ready to pay homage to and serve all the tathāgatas.
Untiring in their quest to hear the Dharma of the Buddha, they strove constantly to bring all beings to spiritual maturity.
They had attained the highest levels in expedient means and insight and were established in unobstructed liberation and wisdom.
Transcending all thought-constructions, fictions, and discursive thinking, they were close to the stage of omniscience.
Present there was the bodhisattva Vidyuddeva, the bodhisattva Yuddhajaya, the bodhisattva Vairocanagarbha, the bodhisattva Parākramavikrama, the bodhisattva Vimatisamudghātin, the bodhisattva Vighuṣṭaśabda, the bodhisattva Vyavalokanacakṣur, the bodhisattva Vigatatamas, the bodhisattva Maitreya, the bodhisattva Mañjuśrī, and so on, with innumerable other bodhisattva great beings whose number was immeasurable, beyond measure, unthinkable, unequaled, incomparable, peerless, infinite, and utterly inexpressible.
Then the Blessed One taught, pointed out, made clear, declared, made accepted, caused to be recited, made known, announced, explained, displayed, revealed, defined, proclaimed, and expounded
the exposition of the Dharma called
The Unobstructed Gate of Penetration into and Going Forth in the Practice of Bodhisattvas,
which focuses on the arrangement of the way of the bodhisattvas.
It is the source of the wisdom that accomplishes all the profound teachings of a buddha, his ten powers, and his fearlessness.
It is the entrance through the gate that is the seal of retention in memory,
and it is the method for mastering all phenomena.
It is the entrance through the gate that leads to the well-determined special kinds of knowledge.
It is the entrance through the gate that leads to the wisdom of the great supernormal knowledges.
It is the wheel of the Dharma that never turns back.
It teaches the Dharma of not turning back, the Dharma of the absence of origination.
It unites to the way that is to be traversed alone.
It unites all vehicles in the sameness of the single vehicle.
It is the entrance into the indivisible realm of phenomena [i.e. Ground / Reality as it is / Suchness / U2T], which is of one single principle.
It is the teaching of how to understand the intentions and abilities of all beings.
It determines the Dharma that conforms to what is essential.
It is the destruction of all the regions of Māra.
It is the entrance through the gate leading to the genuine Dharma.
It is the subduing of all afflictions and views.
It accords with unhindered insight and wisdom.
It teaches the wisdom of expedient means, which is skill in dedicating to awakening in an infinite and incomparable way.
It accords with the wisdom of the fact that all the qualities of a buddha are the same.
It is the entrance through the gate leading to the mastery of unhindered knowledge.
It teaches all phenomena as they really are.
It is the entrance into the sameness that is beyond thought-constructions and fictions.
It is the understanding of deep dependent origination.
It is the gathering of the complete accumulation of great merit and wisdom.
It accords with the sameness of the Buddha's ornaments of body, speech, and mind.
It is the realization of imperishable recollection [mindfulness], intelligence, understanding, devotion, and insight.
It is the entrance into the teaching of the noble truths for the sake of those to be educated by means of the vehicle of the disciples.
It is the knowledge of physical and mental isolation for the sake of those to be educated by means of the vehicle of the isolated buddhas.
It is the attainment of the consecration for the stage of omniscience for the sake of those to be educated by means of the Great Vehicle.
It is the entrance into the method for mastering all phenomena for the sake of proclaiming the virtues of the tathāgatas.
Then, as the Blessed One was explaining that discourse on the Dharma, a chapter of The Great Collection with its well-determined meanings, a great golden light appeared in the east.
That golden light illumined the whole area, which was adorned with jewels, as well as this great trichiliocosm.
Except for the light of the tathāgatas and the consecrated bodhisattvas, the other lights in this great trichiliocosm — the light of the sun and the moon, the light of Śakra, Brahmā, the protectors of the world, the gods, the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, and the mahoragas, as well as the light of fire, gems, jewels, lightnings, and stars — were all eclipsed, obscured, and darkened.
Even the forms heaped up in the dark spaces between the worlds of this great trichiliocosm, where even the sun and the moon — which have such great power, such great strength — do not shine, illuminate, or shed beams, were illumined by that light.
Grasses, bushes, herbs, and trees did not obstruct that radiance.
Even the black mountains, the snow mountains, Mount Sumeru, the Cakravāḍa Mountains, the Mahācakravāḍa Mountains, Mount Mucilinda, Mount Mahāmucilinda, and all the great kings of mountains did not obstruct that light.
When it had penetrated everywhere, right down to the great Avīci hell, this entire great trichiliocosm was filled with light, and all the beings who inhabited hell, all the animals, and all the inhabitants of Yāma's kingdom whose bodies were touched by that light thought, "I am in possession of all types of pleasure." They experienced no painful sensations, and they were pleased in body and in mind.
All around the perimeter of the assembly that was in the presence of the Blessed One, in the area adorned with jewels, six hundred million seven-jeweled lotuses appeared, rising up out of the bowels of the earth.
They were as big as wagon wheels in diameter, with several billion petals, sweet smelling, variegated, beautiful to behold, colorful, pleasing, covered with a net of jewel parasols, soft, and pleasant to touch like kācilinda tissue.
The fragrance of each of those jewel lotuses filled a great trichiliocosm, and all the fragrances found among gods and humans in this great trichiliocosm were surpassed by the fragrance of those lotuses.
When the sense of smell of the gods, humans, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas encountered that fragrance, they all thought, "I am without afflictions," and they experienced the joy of the Dharma.
Venerable Ānanda saw that golden radiance and that marvelous array of lotuses.
When he saw them, he was greatly astonished and amazed.
He got up from his seat, put his cloak over his shoulder, placed his right knee on the ground, bowed in the direction of the Blessed One with the palms of his hands joined, and said,
"Blessed One, there is such a radiance that can be seen, so beautiful to behold, and this array of lotuses, which has never been seen or heard of before, has appeared. Of whom is this a sign?"
When Ānanda had spoken, the Blessed One said to him,
"This, Ānanda, is the sign of the coming of the bodhisattva Akṣayamati.
He is coming from the eastern quarter, together with six hundred million bodhisattvas who accompany him and attend upon him.
This is the sign of their coming."
Not long after the Blessed One had spoken, the bodhisattva Akṣayamati arrived at the area adorned with jewels where the Blessed One was staying.
He caused the earth to shake and emitted rays of light through his bodhisattva power, might, and magic, showering a great rain of flowers and manifesting the tunes of myriads of cymbals and songs.
Six hundred million bodhisattvas accompanied and attended upon him.
When he had arrived, he sat in the air before the Blessed One, seven tāla-heights above the ground.
Joining the palms of his hands, he filled this great trichiliocosm with melodious sounds and
praised the Blessed One with these fitting verses:
"Immaculate one without impurities, hero free of desire,
Your three eyes are purified and there is no obscuration to your wisdom.
You have given up hate, rejecting the three kinds of moral filth and harshness.
To the awakened one with no impurities, I bow.
.
"Without fear, doing away with delusion,
You are endowed with the ten powers, and you are hard to subdue for loquacious opponents.
You frighten those who walk on faulty paths,
And you walk the earth like a fearless lion.
.
"In the celestial worlds your body shines, faultless and pure.
You have done away with dark ignorance.
Blinding, you shine like the sun
Freed from the net of clouds.
.
"The worlds, without refuge and protection, are suffering,
Tormented by old age and death, without any firm standing.
Greatest of beings,
Come here out of compassion to free us, like a physician!
.
"Out of the sea of existence, ignorance, and delusion, hard to cross,
Out of the many billowing clouds of afflictions and all kinds of fiction,
You emerge by yourself, not having heard from others.
You come here undefiled like a lotus.
.
"All these phenomena are essentially without a self.
They arise under certain conditions, just like the sound of an echo.
Protector of the world, for the good of living beings you teach that they are not made,
That there is no maker or any entity to experience them.
.
"The ways of the world are changeable like a mountain brook in this world.
Still, the ignorant beings cling to that which has no core.
When they know that all phenomena are like autumn clouds,
They pass beyond existence, and they despise it.
.
"Your eyes are like blooming red lotus flowers
That shine more brightly than a hundred suns and moons.
You are worthy of praise, you are praised and extolled by the whole world,
And you are freed from the illness that is the lack of discipline. To you I bow.
.
"Mighty one, you have reached unlimited perfection,
And your qualities have been perfected in the most distinguished way.
The qualities of the Bliss-Gone One cannot be measured.
I bow down to the Awakened One, the field of merit."
After he had praised the Blessed One with these fitting verses, the bodhisattva Akṣayamati, together with the six hundred million other bodhisattvas, came down from the sky, greeted the Blessed One by bowing to his feet, and circumambulated him seven times. With the Blessed One's permission, they sat down in the calyxes of the lotuses with their legs crossed.
Then, by the power of the Buddha, Venerable Śāradvatīputra got up from his seat, put his cloak over one shoulder, placed his right knee on the ground, bowed in the direction of the Blessed One with the palms of his hands joined, and said,
"Blessed One, where does this bodhisattva Akṣayamati come from? What is the name of the tathāgata there? What is the name of that world sphere, and how far is that world sphere from here?"
The Blessed One said,
"Śāradvatīputra, you should ask the bodhisattva Akṣayamati, and he will instruct you."
________________________________________________
[Where do you come from? Not indulging in dualistic thoughts [Non-duality / Uopp].]
(i.e. "Where do you come from?"
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.)
Then Venerable Śāradvatīputra said to the bodhisattva Akṣayamati, ###
"Son of good family, where do you come from?
What is the name of the tathāgata in your place?
What is the name of your world sphere, and
how far is that world sphere from here?"
Akṣayamati said,
"Do the concepts of coming and going still occur to the elder Śāradvatīputra?"
Śāradvatīputra said, "Son of good family, I know concepts thoroughly."
Akṣayamati said, "Śāradvatīputra,
one who knows concepts thoroughly does not indulge in dualistic thoughts,
so why do you think, 'Who are you, where do you come from?'
-
(i.e. Non-duality / Union of apparent opposites – ex. Union of coming and going –: apparent opposites 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 [T1], merely labeled / imputed by the mind [U3S]. apparent opposites are not really different / separate / multiple / in opposition, but more like inseparable / interdependent / co-defined / co-relative / co-dependent / co-emergent / co-evolving / co-ceasing / co-transcended / in harmonie <==> thus both empty of inherent existence [Uopp]. So 'one opposite' does not contradict 'the other opposite(s)'.)
'Coming,' Venerable Śāradvatīputra, is a word for uniting,
while 'going' is a word for separation.
Where there is no word for uniting and no word for separation, there is no coming or going.
The absence of coming and going is the way of the saints." 'Coming,' Venerable Śāradvatīputra, has the character of the essential nature of action,
while 'going' has the essential nature of the end of action.
Where there is no essential character of action and no essential character of the end of action, there is no coming or going.
The absence of coming and going is the way of the saints." 'Coming,' Venerable Śāradvatīputra, is the essential character of wishing,
while 'going' is the essential character of the end of wishing. Where there is no essential character of wishing and no essential character of the end of wishing, there is no coming or going.
The absence of coming and going is the way of the saints." 'Coming,' Venerable Śāradvatīputra, is the essential character of arising,
while 'going' is the essential character of cessation.
Where there is no essential character of arising and no essential character of cessation, there is no coming or going.
The absence of coming and going is the way of the saints." 'Coming,' Venerable Śāradvatīputra, is the essential character of the way into knowledge,
while 'going' is the essential character of the end of the way into knowledge.
Where there is no essential character of the way into knowledge and no essential character of the end of the way into knowledge, there is no coming or going.
The absence of coming and going is the way of the saints." 'Coming,' Venerable Śāradvatīputra, belongs to the sphere of coming,
while 'going' belongs to the sphere of going.
Where there is no sphere of coming and no sphere of going, there is no coming or going.
The absence of coming and going is the way of the saints." 'Coming,' Venerable Śāradvatīputra, is the essential character of condition,
while 'going' is the essential character of the end of condition.
Where there is no essential character of condition and no essential character of the end of condition, there is no coming or going.
The absence of coming and going is the way of the saints." 'Coming,' Venerable Śāradvatīputra, is the essential character of dependent origination,
while 'going' is the essential character of the end of dependent origination.
Where there is no essential character of dependent origination and no essential character of the end of dependent origination, there is no coming or going.
The absence of coming and going is the way of the saints." 'Coming,' Venerable Śāradvatīputra, is the essential character of having a cause,
while 'going' is the essential character of the end of having a cause.
Where there is no essential character of having a cause and no essential character of the end of having a cause, there is no coming or going.
The absence of coming and going is the way of the saints." 'Coming,' Venerable Śāradvatīputra, is an expression, a word, a syllable, a conventional sign,
while 'going' is the thorough knowledge of an expression, a word, a syllable, a conventional sign.
Where there is no expression, no word, no syllable, no conventional sign, and no thorough knowledge of an expression, a word, a syllable, or a conventional sign, there is no coming or going.
The absence of coming and going is the way of the saints."
Then Venerable Śāradvatīputra said to the bodhisattva Akṣayamati,
"Son of good family, I did not ask you this on account of your eloquence,
but to hear of places I had never heard of before.
For example, son of good family, a man who is a collector of village fees or taxes might ask a man with or without a load as he goes along the road, 'Hello there, my good man, what are you carrying? Pay me the village fees and taxes!'
In just the same way, son of good family, we, disciples who follow the words of others, who have confidence in what we hear from others, and who are only concerned with what is to be seen in the course of our own thoughts, should always question holy people such as yourself in order to grasp this Great Vehicle, from which many disciples and isolated buddhas are likely to arise.
Therefore, son of good family, please tell us where you come from,
the name of the tathāgata living in your place,
and the name of your world sphere."
Akṣayamati said,
"Śāradvatīputra, as the Tathāgata is sitting before you, ask him.
He will answer your question, and the whole assembly will be without doubt."
________________________________________________
[A world sphere called Unblinking, where all bodhisattvas are beyond all opposites / dualities [Uopp / U2T-opp]. Even beyond the opposition / duality of the two truths [U2T/2T]. Not two, not one … [tetralemma]]
(i.e. A world sphere called Unblinking.
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.)
Then Venerable Śāradvatīputra said to the Blessed One,
"Blessed One, where does this bodhisattva Akṣayamati come from?
What is the name of the tathāgata in his place,
what is the name of his world sphere, and
how far is that world sphere from here?
In order for living beings, whose amount is infinite and cannot be counted, to put on the armor for the sake of awakening when they hear the name of that tathāgata and the name of that buddha field, may the Tathāgata please teach us! May the Blessed One, the Bliss-Gone One, please teach us!"
The Blessed One said,
"Śāradvatīputra, listen well and intently, and keep in mind what I will tell you now.
When you will hear the elucidation of the qualities of that world sphere
and the names of those bodhisattvas and that tathāgata,
you should, with faith and confidence, have no fear and no doubts
concerning the unattached and unhindered wisdom of the Tathāgata."
Then Venerable Śāradvatīputra applauded and listened to the Blessed One who said,
"Śāradvatīputra, there is a world sphere called Unblinking, which lies to the east of this buddha field, past as many buddha fields as there are grains of sand in ten River Gaṅgās.
A tathāgata, worthy, fully awakened one called Samantabhadra dwells there and lives while teaching the Dharma.
This is the place where the bodhisattva Akṣayamati comes from.
There, Śāradvatīputra, in the buddha field Unblinking, even the concepts of disciples and isolated buddhas do not exist, and the community of that tathāgata consists only of bodhisattvas who have prepared themselves in the past.
Those bodhisattvas are firmly rooted in generosity, discipline, self-mastery, gentleness, morality, learning, care, the qualities of purity, and restriction.
They are without aversion by their power of patient acceptance.
They have piled up roots of virtue with firm vigor [energy] for the sake of awakening.
They revel in the meditations, the liberations, the concentrations, the attainments of meditation, and the supernormal knowledges.
They are proficient in the wisdom that teaches the classifications of the words of all the teachings of the Buddha through the great shining light of their insight.
Their friendly thoughts are as vast as the expanse of heaven.
They know how to bring all living beings to maturity through their firm intention of compassion.
They joyfully delight in the Dharma.
They are beyond duality through equanimity,
having completely done away with faults, attachment, aversion, and conceit.
They are firmly rooted in the way of the concentration on
phenomena as being empty, beyond distinguishing marks, and beyond anything to long for.
They rid themselves of the hook of Māra and of the impurities of afflictions and quarrelsomeness.
They know the intentions and abilities — whether good or feeble — of all living beings, and they give them the Dharma, wealth, and knowledge accordingly.
Their thoughts are similar to earth, water, fire, or wind.
They destroy assemblies of quarreling opponents and their false entourages.
They are heroes who never turn back, with banners and flags raised in victory in battle.
They are free from any fear or anxiety in any assembly through their profound buddha qualities, their ten powers, and their fearlessness.
By understanding dependent origination,
they have entered the middle way,
having given up the extreme views of existence, non-existence,
and both existence and non-existence (and neither).
They are free from the arising of all the views of a self, anything related to a self, an animated being, a life principle, a soul, a life-sustaining principle, a spirit, a personality, a man, a human being, a creator, a self that experiences, permanence, nihilism, origination, and disintegration.
They are sealed with the seal of the Tathāgata, the formula for retaining in memory the king of sacred texts.
Their eloquence is unbroken because of the power of unattached wisdom, even when they speak for a myriad of world ages.
They are proficient in approaching and departing from buddha fields endless in number and in coming and going by displaying awakened magic, wonders, and supernormal powers.
Since they have cut off fear, anger, conceit, infatuation, and haughtiness, they utter lion's roars.
They are reliable friends to all beings, whether they are superior, average, or inferior, and they establish them in nirvāṇa.
They send down thunder from the cloud of the Dharma and manifest the lightning of reasoning and liberation.
They pour down the rain of ambrosia.
They do not break the lineage of the Three Jewels but scatter the jewels of the Dharma.
Their intentions are pure like gems and their reason is purified with regard to both inner and outer things.
They are adorned with ornaments shining with their own brilliance and with the supreme major and minor marks, which are caused by a hundred thousand roots of virtue.
They are consecrated with all the qualities of a buddha and are crown princes bound to be born only once more.
They discern each one of living beings' inclinations, the kind of liberation they will attain, and the way to train those who are to be trained.
They know the fearless way to be courageous in approaching the stage that consists in remaining on the seat of awakening.
They display all the actions and the body of a buddha.
They are heroes who have the power to attract, control, and turn the jewel of the wheel of the incomparable Dharma.
The whole community of that blessed one, Śāradvatīputra, consists of bodhisattvas of that kind."
The whole assembly was satisfied and content.
They were happy and delighted, and joy and good temper arose in them as they listened to this demonstration of praise and eulogy of the good qualities of those bodhisattvas.
They sprinkled the Blessed One, the bodhisattva Akṣayamati, and the other bodhisattvas with celestial flowers, blue lotuses, red lotuses, white lotuses, mandārava flowers, and mahāmandārava flowers, and said, "What we have attained by seeing, paying homage to, and honoring these good humans is truly auspicious!"
Those beings developed the mind of incomparable, perfect awakening as they heard that eulogy of the qualities of those bodhisattvas.
They said, "We have gained an auspicious attainment!" and three million six hundred thousand beings developed the mind of awakening.
Then the Blessed One said to the elder Śāradvatīputra,
"Furthermore, Śāradvatīputra, there in that world sphere Unblinking,
there are no words for lower worlds, unfavorable conditions, or suffering.
There are no words for the bewilderment of downfalls, afflictions, wrong attainments, or the neglect of discipline.
There are no words for being born as a female, envy, corrupted morality, malice, inattention, or corrupted insight.
There are no words for obstructions or interruptions, either manifest or potential.
There are no words for superior, average, or inferior [Uopp]
or for differences among beings, vehicles, or buddha fields.
There are no words for differences [Uopp] among buddhas, differences within the Dharma, or differences among the community.
There are no words for food, drink, hunger, and thirst or for me, mine, or property.
There are no words for the evil views, manifest or potential.
That world is broad and wide, and it has sixty trillion continents.
Due to the aspirations of the bodhisattvas, it is illumined all over by the light of one sun and one moon.
"Furthermore, in that world sphere the ground is even like the palm of the hand, and it is made of blue lapis lazuli.
It is set with all kinds of jewels, it is pleasant to touch like soft cloth, it is patterned like a chessboard, it is adorned with jeweled trees, and it is beautified with flowers that are always in bloom.
There are no rocks, stones, gravel, pebbles, and black mountains, and it is adorned with Mount Sumeru.
There is no difference between the pleasures of gods and humans, and the food of those beings is joy in the Dharma and meditation.
There in that world sphere, there is no king other than the peerless king of the Dharma, the tathāgata, worthy, fully awakened one Samantabhadra.
That blessed one does not teach the Dharma to those bodhisattvas through the differentiation of syllables, words, and conventional phrases.
Instead, the bodhisattvas go to that blessed one, look at him with unblinking eyes,
and attain the concentration that consists in the recollection [mindfulness] of the Buddha.
He then gives them the prophecy that is connected with
the attainment of the patient acceptance of the fact that all phenomena are unborn.
That is why that world sphere is called Unblinking.
"What is the recollection [mindfulness] of the Buddha?
It is not brought about through the recollection [mindfulness] of the Buddha's corporeal marks or through the recollection [mindfulness] of his lineage, his family, or his social standing.
It is not brought about through the recollection [mindfulness] of previous good practice.
It is not brought about by reflecting on the knowledge that is to be attained in the future.
It is not brought about by reflecting on those tathāgatas who exist in the present.
It is not brought about through recollection [mindfulness] concerned with the aggregates, the elements, and the sense sources.
It is not brought about through the recollection [mindfulness] of what has been seen, heard, imagined, or comprehended.
It is not brought about through thought, mind, or consciousness.
It is not brought about through discursive thought and mental activity.
It is not brought about through the recollection [mindfulness] of origination, existence, and destruction.
It is not brought about through grasping, discord, or rejection.
It is not brought about through recollection [mindfulness] and mental effort.
It is not brought about through thought-constructions, imaginings, and fictions.
It is not brought about through the recollection [mindfulness] of the general character of phenomena or through the recollection [mindfulness] of their special character.
It is not brought about through the recollection [mindfulness] of sameness, difference, or separation.
It is not brought about by counting objects of thought.
It is not brought about with inner or outer movement.
It is not brought about by grasping or rejecting the differentiating marks in one's imagination.
It is not brought about through the recollection [mindfulness] of the qualities of colors and forms.
It is not brought about through the practice of deportment and good behavior.
It is not brought about through the recollection [mindfulness] of morality, concentration, insight, deliverance, or the wisdom of deliverance.
It is not brought about by imputing the powers, fearlessness, or special qualities of a buddha.
"In this way, the recollection [mindfulness] of the Buddha has the character of being
beyond thought, beyond activity, and beyond knowledge.
It is beyond what belongs to the ego and beyond mental effort.
It is not a state of origination and destruction related to the aggregates, the elements, or the sense sources.
It is unhindered, disengaged, unfixed, and not non-fixed.
It does not lean on anything, and it is not fixed upon anything.
It has no objective basis for the consciousness of form.
It has no objective basis to be known by feeling, perception, formative factors, or consciousness.
It has no objective basis for the consciousness characterized by the elements of earth, water, fire, or wind.
It has no objective basis for the element of consciousness.
It has no objective basis for the consciousnesses of eye and forms, ear and sounds, nose and smells, tongue and tastes, body and physical objects, and mind and mental phenomena.
"Furthermore,
this recollection [mindfulness] of the Buddha is not dependent on any object.
It is the non-appearance of all distinguishing marks.
It is beyond the activity that consists in actions of speech, mental activity, and movements of the body.
It does not originate from what has been seen, heard, imagined, or comprehended.
It does not follow from that which is characterized by all the abilities and the deliverance of the disciples.
It is not born again from one moment to another.
It is the appeasement of all thought-construction and imagination.
It has done away with mistakes, attachment, and aversion.
It gets rid of that which is characterized as the cause of afflictions.
It has cut off holding on to any extremes and to the past, future, or present.
It is brilliant, as it is not imputed in terms of the absence of forms.
It is beyond enjoyment since it is undifferentiated, and
it is beyond pleasure through not enjoying the taste of meditation.
It is without burning desire, as it is at peace from the beginning.
It is characterized as deliverance since all its effort has disappeared.
It is without body, as it is without form.
It is not felt, as it is beyond feelings.
It is without knots, as it is not tied.
It is not composite, as it is beyond the powers of composition.
It is characterized as being beyond knowledge, as it is beyond consciousness.
It is beyond clinging, as it is without grasping.
It is beyond abandonment, as it does not do away with anything.
It is not dependent, as it is without basis.
It is not fixed, as it is beyond feeling.
It is characterized as being unchanging, as it is unborn.
It is not included among phenomena connected with any recollection [mindfulness],
mental effort, thought, or things that are related to thought.
It is unaffected, beyond grasping, beyond rejection, completely appeased,
originally unborn, distinguished through the absence of birth,
and united with the realm of phenomena [i.e. Ground / Reality as it is / Suchness / U2T].
It is sameness, with no difference, similar to open space.
It transcends the ways of eye and forms and likewise transcends the ways of ear and sounds, nose and smells, tongue and tastes, and mind and mental phenomena.
Those bodhisattvas attain that kind of recollection [mindfulness] of the Buddha.
As soon as they have attained it, they attain the unhindered wisdom of all phenomena, and they retain what all the blessed buddhas have said.
They do not forget it, but they do not remember it either.
They find the definitive meaning of all words.
"Śāradvatīputra, the tathāgata, worthy, fully awakened Samantabhadra does not teach right view in such a way that listening to others is a necessary condition, or that thorough mental effort concerning oneself is a necessary cause.
Śāradvatīputra, those bodhisattvas
fulfill the six perfections according to their definitive meanings as soon as they see that tathāgata,
and they receive the prophecy connected with
the patient acceptance of the fact that all phenomena are unborn.
Why is this?
– Giving up attachment to the distinguishing marks of form is the perfection of giving.
– Putting an end to the distinguishing marks of form is the perfection of morality.
– The state of things when all the distinguishing marks of form have perished is the perfection of patient acceptance.
– Seeing things as being apart from the distinguishing marks of form is the perfection of vigor [energy].
– Not letting thought disperse itself among the distinguishing marks of form is the perfection of meditation.
– The absence of the activity of discursive thought related to the distinguishing marks of form is the perfection of insight.
"Thus, those bodhisattvas fulfill the six perfections as soon as they see that blessed tathāgata, that worthy, fully awakened Samantabhadra,
and they receive the prophecy connected with
the patient acceptance of the fact that all phenomena are unborn.
Buddha fields where such bodhisattvas dwell, such as the world sphere Unblinking, the buddha field of that blessed tathāgata Samantabhadra, are exceedingly rare."
Then Venerable Śāradvatīputra addressed the bodhisattva Akṣayamati and the other bodhisattvas, saying,
"Holy beings, it is truly a great attainment that you may see the blessed tathāgata Samantabhadra, those bodhisattvas, and that world sphere Unblinking."
Akṣayamati said,
"Venerable Śāradvatīputra, do you also wish to see the world sphere Unblinking,
the blessed tathāgata Samantabhadra, those arrays of flowers, and those bodhisattvas?"
Śāradvatīputra said,
"Son of good family, I will see it for the sake of increasing the roots of virtue of the entire assembly gathered here."
Then, at that moment, the bodhisattva Akṣayamati entered the concentration called the display of all buddha fields. As soon as he had entered this concentration, the elder Śāradvatīputra and the entire assembly saw the world sphere Unblinking, the blessed tathāgata, the worthy, fully awakened Samantabhadra, those arrays of flowers, and those bodhisattvas.
When they saw them, they all got up from their seats, and joining the palms of their hands they paid homage to the blessed tathāgata, the worthy, fully awakened Samantabhadra and to those bodhisattvas.
Then, by the power of the Buddha Śākyamuni and the magic of the bodhisattva Akṣayamati, flower buds that they had never seen or heard of before appeared in their right hands.
They were fragrant, multicolored, beautiful to behold, colorful, and pleasing.
They threw them to the east, where the blessed tathāgata, the worthy, fully awakened Samantabhadra dwelt.
The flower buds they had cast appeared in that buddha field, and when they had been sprinkled on that blessed tathāgata, the worthy, fully awakened Samantabhadra and on those bodhisattvas, they filled that whole world sphere.
The bodhisattvas living in that world sphere asked the blessed tathāgata, the worthy, fully awakened Samantabhadra, "Blessed One, where is this rain of such beautiful flowers falling from?"
That blessed one said,
"Sons of good family, this is happening because the bodhisattva Akṣayamati has arrived in the world sphere Enduring, the buddha field of the blessed Śākyamuni, to see that blessed tathāgata Śākyamuni, to honor him, to give him offerings, to pay respect to him, and to listen to his Dharma. The bodhisattvas who have gathered in that world sphere from the ten directions have scattered those flowers. That blessed tathāgata Śākyamuni is giving the exposition of the Dharma called 'A Chapter of the Great Collection,' and living beings in number beyond measure are about to comprehend the Dharma."
The bodhisattvas said, "Blessed One, how far from here is that world sphere where the tathāgata Śākyamuni dwells?"
The blessed one said, "There is a world sphere called Enduring, which lies to the west of this buddha field, past as many buddha fields as there are grains of sand in ten River Gaṅgās. A tathāgata, worthy, fully awakened one by the name of Śākyamuni dwells there, remains there, and lives while teaching the Dharma."
They said, "Blessed One, let us see that world sphere Enduring, that blessed tathāgata, that worthy, fully awakened Śākyamuni, and those bodhisattvas."
At that moment, the tathāgata, worthy, fully awakened Samantabhadra emitted from his body such a light that, once it had penetrated all those buddha fields, the world sphere Enduring, the Blessed Tathāgata Śākyamuni and his bodhisattvas were seen by his own bodhisattvas. When they saw them, they all got up from their seats, joined the palms of their hands, bowed to the Blessed Tathāgata Śākyamuni and to those bodhisattvas and said, "Blessed One, where have so many bodhisattvas gathered from? They fill that world sphere to the point where one could not even insert the tip of a strand of hair between them."
That blessed one said, "Those bodhisattvas, sons of good family, have gathered from immeasurable buddha fields in the ten directions to hear about the Dharma."
________________________________________________
[0. The imperishability of all phenomena: unborn, unconditioned, unchanging, unceasing, indestructible, inconceivable [T2]; but still conventionally appearing / relatively functional / useful / meaningful [T1] – because of the Union of the Two Truths about all dharmas [U2T].]
(i.e. The imperishability of all phenomena:
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.)
Then Venerable Śāradvatīputra addressed the bodhisattva Akṣayamati, saying, ###
"Why, son of good family, is your name "Imperishable Intelligence"?"
("Inexhaustible Mind / Intellect / Wisdom")
Akṣayamati said,
"Venerable Śāradvatīputra,
-
*********************************************************
the name "Imperishable Intelligence" is the outcome of
not apprehending [T2] any phenomena [T1] [U2T]. Why?
Because of the imperishability of all phenomena."
*********************************************************
(i.e. Unborn, unconditioned, unchanging, unceasing phenomena:
-
Because of the non-duality / sameness / Union of the Two Truths about all dharmas [U2T];
Because of the non-duality / sameness / Union of apparent opposites [Uopp / U2T-opp];
Because of the non-duality / sameness / Union of the three spheres of any relation / action [U3S / U2T-3S];
Because the non-duality / sameness / Union of the Ground and its manifestations [UGM / U2T-GM];
-
Because there are no real three stages of becoming for anything – (i) origination / coming, (ii) duration / abiding / evolution / change / functionality, (iii) cessation / going –;
-
Because all dharmas are like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T];
-
Because they are not really existent, not completely non-existent, not both together, not neither;
Because they are not really different / separate / multiple / dual, not completely identical / united / one / non-dual, not both together, not neither;
Because they are not permanent / continuous / eternal, not impermanent / discontinuous/ annihilated, not both together, not neither;
Because they are not really born / conditioned / changing / ceasing, not completely unborn / unconditioned / unchanging / unceasing, not both together, not neither;
Because they are not destructible / perishable, not indestructible / imperishable, not both together, not neither;
Because they are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is;
Meaning they are indescribable / inconceivable for our flawed conditioned dualistic conceptual minds, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
Then all dharmas are said to be unborn / unconditioned / unchanging / unceasing /
unapprehendable / inexhaustible / indestructible / imperishable / vajra.
Then they are said to be primordially equal, pure, perfect, divine, complete, free, enlightened, the true Buddha.
-
So there is no independent / universal / absolute / inherently existing BASIS to differentiate / discriminate / judge / rank / accept / affirm / seek / reject / negate / abandon / eliminate / stop / change improve / purify them in absolute terms, just conventionally / relatively / inter-subjectively.
-
So we can perceive / know / learn / teach / practice / use … them conventionally / relatively / inter-subjectively, but never in absolute terms. That is the Middle Way about everything.)
-
(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'.)
Śāradvatīputra said,
-
**************************************************
"Give us some inspired speech, son of good family,
on the subject of the bodhisattvas' teaching on
the imperishability of all phenomena."
**************************************************
________________________________________________
[1. The imperishability of the bodhisattvas' generation of the mind of awakening (bodhicitta).]
Akṣayamati said, "Venerable Śāradvatīputra,
generating the mind of awakening for the first time is 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' 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].
-
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.)
For what reason? As it is unadulterated,
that mind is developed in a way that is unadulterated by any affliction.That mind is developed in a way that is beyond any adulteration, as it has no desire for other vehicles.
That mind is developed in a way that is firm, as it is not corrupted by any opponent.
That mind is developed in a way that is unbreakable by any of the māras.
That mind is developed in a way that is steady, because it is the cause of the attainment of all roots of virtue.
That mind is developed in a way that is permanent, as it discerns the impermanence of all conditioned things.
That mind is developed in a way that is immovable, as it is the basis for the attainment of the qualities of a buddha.
That mind is developed in a way that is uncrushable, as it is separated from any wrong practice.
That mind is developed in a way that is well fixed, as it is unwavering.
That mind is developed in a way that is beyond comparison, as it has no contrast.
That mind is developed in a way that is adamantine, as it pierces all phenomena.
That mind is developed in a way that is boundless, as it accumulates immeasurable quantities of merit.
That mind is developed in the same manner with respect to the intentions of all beings.
That mind is developed in a way that is undifferentiated, as it sets nothing apart.
That mind is developed in a way that is pure, as it is essentially undefiled.
That mind is developed in a way that is immaculate, as it is connected with the splendor of insight.
That mind is developed as deep meditation, as it never gives up its determination.
That mind is developed in a wide-open manner, as its friendliness is similar to the expanse of the sky.
That mind is developed extensively, as it gives all living beings an opportunity.
That mind is developed in a way that is unobstructed, as it is bent toward unattached wisdom.
That mind is developed in accordance with birth in every state of existence (adapted), as its great compassion never ceases.
That mind is developed in a way that is never ceasing, as it is the knowledge of how to transform.
That mind is developed as something desirable, as it is praised by the omniscient.
That mind is developed as something worthy to be admired, as it engages with other vehicles.That mind is developed as something that is not seen among the things usually seen by living beings.
That mind is developed as the seed of all the qualities of a buddha.
That mind is developed in a way that is unbreakable by any phenomena.
That mind is developed as the foundation of all states of happiness.
That mind is developed in a way that is adorned with the accumulation of merit (two accumulations).
That mind is developed through the accumulation of wisdom.
That mind is developed in a way that is prosperous, through the accumulation of generosity (six paramitas).
That mind is developed as the outcome of aspirations, through the accumulation of morality.
That mind is developed in a way that is hard to overcome, through the accumulation of patient acceptance.
That mind is developed in a way that is hard to conquer, through the accumulation of vigor [energy].
That mind is developed as having the essential character of peace, through the accumulation of meditation.
That mind is developed in a way that is unhindered, through the accumulation of insight.
That mind is developed in a way that is without harm, through the accumulation of great friendliness (four immeasurables).
That mind is developed in a way that is stable and firmly rooted, through the accumulation of great compassion.
That mind is developed in a way that is established in joy, happiness, and delight, through the accumulation of great joy.
That mind is developed in a way that is undisturbed by either pleasure or suffering, through the accumulation of great equanimity.
That mind is developed in a way that is blessed by the powerful presence of all the buddhas.
That mind is developed in an unbroken manner, as it keeps the lineage of the Three Jewels unbroken.
That mind is developed in a way that is praised in communities throughout the buddha fields in the ten directions.
Is there any perishability, Venerable Śāradvatīputra, in the mind of omniscience generated thus?"
Śāradvatīputra said,
"Not at all, son of good family.
One who holds that such a mind of omniscience could perish would hold that space would perish."
Akṣayamati said, "Venerable Śāradvatīputra,
the mind of the Tathāgata is imperishable.
That mind of awakening is generated as its root, which is why it is imperishable.The masses of morality, concentration, insight, liberation,
and the liberated wisdom vision of the Tathāgata are imperishable.
That mind of awakening is generated as their root, which is why it is imperishable.The meditations, liberations, concentrations,
and states of absorption of the Tathāgata are imperishable.
That mind of awakening is generated as their root, which is why it is imperishable.The generosity, morality, patient acceptance, vigor [energy], meditation,
and insight of the Tathāgata are imperishable.
That mind of awakening is generated as their root, which is why it is imperishable.The friendliness, compassion, joy, and equanimity of the Tathāgata are imperishable.
That mind of awakening is generated as their root, which is why it is imperishable.The ten powers, the four kinds of fearlessness,
and the eighteen particular qualities of the Tathāgata are imperishable.
That mind of awakening is generated as their root, which is why it is imperishable.In short, all the qualities of a buddha are imperishable.
That mind of awakening is generated as their root, which is why it is imperishable.Since it keeps the succession of the Three Jewels unbroken, it is imperishable.
Since the sphere of living beings is imperishable, it is imperishable.
Since it is bent upon the wisdom of that fact that the sphere of living beings is imperishable,
it is imperishable.Since it discerns the mental behavior of all beings, it is imperishable.
Since it does not break any of one's former aspirations, it is imperishable.
Since it is transformed into the unconditioned, it is imperishable.
Since it brings beings to maturity with respect to the unconditioned, it is imperishable.
Since its knowledge of cessation and its knowledge of the absence of birth are imperishable,
it is imperishable.Since it neither arises nor disintegrates, it is imperishable.
Since it is the complete realization of the wisdom of
the fact that all phenomena are originally imperishable, it is imperishable.This is the bodhisattvas' imperishable mind of awakening.
________________________________________________
[2. The imperishability of the bodhisattvas' intention.]
"Furthermore, Venerable Śāradvatīputra,
the bodhisattvas' intention is 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' 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 …)
Why? That intention is not artificial, as it is not made up.
It is not made up, as it is without hypocrisy.It is without hypocrisy, as it is right understanding.
It is right understanding, as it is without pretense.
It is without pretense, as it is pure.
It is pure, as it is straight.
It is straight, as it is not crooked.
It is not crooked, as it is clear.
It is clear, as it is not uneven.
It is not uneven, as it is firm.
It is firm, as it is not broken.
It is not broken, as it is stable.
It is stable, as it is unwavering.
It is unwavering, as it is not dependent.
It is not dependent, as it is not attached.
It is not attached, as it is especially noble.
It is especially noble, as it is irreproachable.
It is irreproachable, as it is the performance of good actions.
It is the performance of good actions, as it is not blamed in secrecy.
It is not blamed in secrecy, as it is free from remorse.
It is free from remorse, as it is without distress.
It is without distress, as it is true.
It is true, as it is undeceiving.
It is undeceiving, as it acts in accordance with what has been promised.
It acts in accordance with what has been promised, as it is well done.
It is well done, as it is without reprehension.
It is without reprehension, as it is unerring.
It is unerring, as it is steady.
It is steady, as it is not falling back.
It is not falling back, as it cares for living beings.
It is care for living beings, as it is rooted in great compassion.
It is rooted in great compassion, as it is indefatigable.
It is indefatigable, as it is the knowledge of the way to bring beings to maturity.
It is the knowledge of the way to bring beings to maturity, as it does not seek self-centered pleasure.
It does not seek self-centered pleasure, as it does not hope for recompense.
It does not hope for recompense, as it is unattached to material things.
It is unattached to material things, as it is confidence in the Dharma.
It is confidence in the Dharma, as it cares for weak living beings.
It cares for weak living beings, as it is an assistant.
It is an assistant, as it is a refuge.
It is a refuge, as it is a protector.
It is a protector, as it is without affliction.
It is without affliction, as it is complete understanding.
It is complete understanding, as it is beyond abuse.
It is beyond abuse, as it is good intention.
It is good intention, as it is not anything in particular.
It is not anything in particular, as it is completely pure.
It is completely pure, as it is completely virtuous.
It is completely virtuous because of its inner stainlessness.
It is inwardly stainless because of its outer purity.
It is outwardly pure because of its complete purity in all aspects.
"That intention of the bodhisattvas, Venerable Śāradvatīputra, should be seen as being for the sake of the abandonment of envy,
and it should be seen as imperishable since it brings envious beings to maturity.That intention should be seen as being for the sake of getting rid of the stain of immorality,
and it should be seen as imperishable since it brings immoral beings to maturity.That intention should be seen as being for the sake of getting rid of ill will, harshness, and negativity,
and it should be seen as imperishable since it brings beings with negative attitudes to maturity.That intention should be seen as being for the sake of getting rid of sloth,
and it should be seen as imperishable since it brings slothful beings to maturity.That intention should be seen as being for the sake of getting rid of lack of concentration,
and it should be seen as imperishable since it brings beings who lack concentration to maturity.That intention should be seen as being for the sake of getting rid of bad insight,
and it should be seen as imperishable since it brings beings with bad insight to maturity.Thus, Venerable Śāradvatīputra, intention should be seen as being for the sake of getting rid of all the non-virtuous phenomena of all living beings,
but it should be seen as imperishable since it brings all beings to strive for virtue.This, Venerable Śāradvatīputra, is called the bodhisattvas' imperishable intention.
________________________________________________
[3. The imperishability of the bodhisattvas' practice.]
"Furthermore, Venerable Śāradvatīputra,
the bodhisattvas' practice is imperishable,
as their intention is 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' 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.)
Why? The intention of generosity is the bodhisattvas' imperishability of practice, while their practice is the appearance that they give away all their possessions.
The intention of moral discipline is the bodhisattvas' imperishability of practice, while their practice is the appearance of taking upon themselves moral discipline, training, the qualities of asceticism, and penance.
The intention of patient acceptance is the bodhisattvas' imperishability of practice, while their practice is the appearance of the absence of aggressive thoughts toward any being.
The intention of vigor [energy] is the bodhisattvas' imperishability of practice, while their practice is the appearance of having all roots of virtue as a basis.
The intention of meditation is the bodhisattvas' imperishability of practice, while their practice is the appearance of the application of their meditation.
The intention of insight is the bodhisattvas' imperishability of practice, while their practice is the appearance of the application of what they have learned.
The intention of friendliness, compassion, joy, and equanimity is the bodhisattvas' imperishability of practice, while their practice is the appearance of bringing benefits and happiness to living beings, bringing joy and confidence in the Dharma, and getting rid of aversion and attachment.
The intention concerning the body is the bodhisattvas' imperishability of practice, as it is the purification of the threefold vows related to physical deeds.
The intention concerning the speech is the bodhisattvas' imperishability of practice, as it is the giving up of the four kinds of negative deeds in speech.
The intention concerning the mind is the bodhisattvas' imperishability of practice, as it is the absence of covetousness, ill will, and wrong views.
The intention concerning study is the bodhisattvas' imperishability of practice, as they have no teacher's secrecy concerning the Dharma.
The intention of having no teacher's secrecy concerning the Dharma is the bodhisattvas' imperishability of practice, as it is the practice of generating the mind of omniscience.
The intention of generating the mind of omniscience is the bodhisattvas' imperishability of practice, as it leads other living beings to adopt the mind of awakening.
The intention of leading other living beings to adopt the mind of awakening is the bodhisattvas' imperishability of practice, as it puts living beings in touch with the roots of virtue.
The intention of practice concerned with the roots of virtue is the bodhisattvas' imperishability of practice, as it dedicates to awakening.
The intention to dedicate to awakening is the bodhisattvas' imperishability of practice, as it is the attainment of all the qualities of a buddha.
The intention to attain all the qualities of a buddha is the bodhisattvas' imperishability of practice, as it is the understanding of the sacred Dharma.
Understanding the sacred Dharma is the bodhisattvas' imperishable practice, as it is the admission of one's wrongdoings.
The intention to admit one's wrongdoings is the bodhisattvas' imperishability of practice, as it is the confession of one's negative actions.
The intention to confess one's negative actions is the bodhisattvas' imperishability of practice, as it is rejoicing in all merit.
The intention to rejoice in all merit is the bodhisattvas' imperishability of practice, as it is the collection of an immeasurable accumulation of merit.
The intention to collect an immeasurable accumulation of merit is the bodhisattvas' imperishability of practice, as it is the request of teachings from all the buddhas.
The intention to request teachings from all the buddhas is the bodhisattvas' imperishability of practice, as it is the support of the sacred Dharma.
The intention to support the sacred Dharma is the bodhisattvas' imperishability of practice, as it is the deed of a holy person.
The intention of the deed of a holy person is the bodhisattvas' imperishability of practice, as it frees others from their burdens.
The intention of freeing others from their burdens is the bodhisattvas' imperishability of practice, as it consists in never taking off the strong armor of vigor [energy].
The intention to never take off the strong armor of vigor [energy] is the bodhisattvas' imperishability of practice, as it is the carrying out of the duties of all beings.
"Furthermore, Venerable Śāradvatīputra, there are four imperishable practices of the bodhisattvas. What are these four?
They are the imperishability of practice that is the mind of awakening,
the imperishability of practice that is explanation — the gift of the Dharma,
the imperishability of practice that consists in bringing beings to maturity, and
the imperishability of practice that consists in accumulating roots of virtue.
These are the four imperishable practices.
"There are four more imperishable practices. What are these four?
They are the imperishability of practice that consists in tirelessness in conforming to the qualities of asceticism and penance when living in the wilderness,
the imperishability of practice that consists in tirelessness in amassing the accumulations of merit and wisdom,
the imperishability of practice that consists in tirelessness in the quest for learning, and
the imperishability of practice that consists in tirelessness in knowing how to dedicate to awakening.
These are the four imperishable practices.
"There are four more imperishable practices.
What are these four?
They are the imperishability of practice that consists in understanding numbers,
the imperishability of practice that consists in understanding weights,
the imperishability of practice that consists in understanding through investigation, and
the imperishability of practice that consists in understanding through discernment.
These are the four imperishable practices.
"There are four more imperishable practices.
What are these four?
They are the imperishability of practice that consists in understanding the causes of affliction,
the imperishability of practice that consists in understanding the causes of purity,
the imperishability of practice that consists in proclaiming the causes of affliction, and
the imperishability of practice that consists in proclaiming the qualities and advantages of purity.
These are the four imperishable practices.
"There are four more imperishable practices.
What are these four?
They are the imperishability of practice that consists in investigating the aggregates,
the imperishability of practice that consists in investigating the elements,
the imperishability of practice that consists in investigating the sense sources, and
the imperishability of practice that consists in investigating dependent origination.
These are the four imperishable practices.
"There are four more imperishable practices.
What are these four?
They are the imperishability of practice that consists in explaining that formative factors are impermanent,
the imperishability of practice that consists in explaining that formative factors are suffering,
the imperishability of practice that consists in explaining that all phenomena are selfless, and
the imperishability of practice that consists in explaining the enjoyment of peace in nirvāṇa.
These are the four imperishable practices.
"In short, Venerable Śāradvatīputra, all of the bodhisattvas' practices
are inclined toward omniscience, directed toward omniscience, and bent upon omniscience.
(i.e. Bent toward knowing and acting in accord with the true nature of Reality as it is / U2T.)
As omniscience is imperishable,
all the practices of the bodhisattvas are therefore also imperishable.
This, Venerable Śāradvatīputra, is called the bodhisattvas' imperishable practice.
________________________________________________
[4. The imperishability of the bodhisattvas' determination.]
"Furthermore, Venerable Śāradvatīputra,
the determination of the bodhisattvas is 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' 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.)
Why is this? It is because it rests upon all the roots of virtue.
Whatever the bodhisattvas think rests upon the roots of virtue because of their determination.
It is the determination to pass on, as it is to progress from one stage the next.
It is the determination to cross over, as it is to go to a different state.
It is the highest determination, as it is utterly noble.
It is an especially noble determination because it grasps specific qualities.
It is the determination that has all the qualities of a buddha clearly in view.
It is the determination that rests upon qualities that accord with that which is especially noble.
It is the determination to carry through all undertakings.
It is a persevering determination, because of its indefatigability in perseverance.
It is the determination of perfected vows, because of the fulfillment of the vows.
It is an unassailable determination, since one has only oneself as a companion.
It is the determination on the stage of being well trained, because of the absence of unruliness.
It is the determination on the stage of being disciplined, because of nobility.
It is the unmixed determination, because it is not contaminated by the afflictions of untrained beings.
It is the determination of giving gifts that are hard to give, because of the giving of even the head, the best part of the body.
It is the determination of morality that is hard to practice, because of the assistance for the immoral.
It is the determination of patient acceptance that is hard to practice, because of putting up with the faults of weak beings.
It is the determination of vigor [energy] that is hard to practice, because of giving up the awakening of disciples and isolated buddhas even when one has it at hand.
It is the determination of meditation that is hard to practice, because of not enjoying the taste of meditation.
It is the determination of insight that is hard to practice, because of not deriding the accumulation of any root of virtue.
It is the determination to carry through any practice undertaken, because of completing the duties of all beings.
It is the determination that is free from conceit, pride, haughtiness, self-conceit, self-esteem, the pride of modesty, and illusory pride, because of discerning through knowledge.
It is the determination of regarding all beings as worthy of gifts, because of not hoping for recompense.
It is the determination of fearlessness, because of understanding the deep Dharma of the buddhas.
It is the determination to go to a different state, because of progressing by means of powers.
It is the determination to never be fainthearted, because of helping those carrying burdens.
It is an imperishable determination, because of constant efforts.
"Furthermore, determination is said to be kindness to non-humans, friendliness to living beings, thought for the welfare of the noble, compassion for those who are not noble, respect for the masters, protection for the unprotected, a refuge for those without refuge, an island for the shipwrecked, an ideal for those without ideals, friendship to the friendless, straightness to the crooked, correctness to the unruly, absence of fraud to the fraudulent, absence of trickery to the dissemblers, gratitude to the ungrateful, thankfulness to the harmful, help to the unhelpful, truth to the mistaken, humility to the stubborn, absence of reproach to the virtuous, refrain from proclaiming the mistakes of others, protection to those who behave wrongly, refrain from seeing faults in any skillful practice of virtue, homage to all those who are worthy of offerings, adequate obedience to admonitions, enjoyment of instructions and admonitions, respect for the hermits, absence of desire for gain, honor, and fame, absence of regard for one's own body or life, absence of hypocrisy because of pure determination, absence of boasting because of restraint in speech, absence of threats because of contentment with what one has, responsiveness because of the lack of any mental afflictions, inclination toward existence because of the accumulation of all roots of virtue, and endurance of any suffering because of concern for all beings.
"Thus, the determinations of those holy persons are all imperishable.
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.
This, Venerable Śāradvatīputra, is called the bodhisattvas' imperishable determination."
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[5. The imperishability of the bodhisattvas' generosity.]
Then Venerable Śāradvatīputra said to the bodhisattva Akṣayamati,
"Son of good family, is there any other imperishability of the bodhisattvas?"
Akṣayamati said, "There is, Venerable Śāradvatīputra.
The generosity of the bodhisattvas is 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' practice of generosity is also imperishable because more and more in accord with Reality as it is:
See examples of generosity / gifts.
-
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.)
Why? It is immeasurable. Venerable Śāradvatīputra,
the bodhisattvas' enjoyment of generosity is immeasurable.They give food to those who desire food, in order to display life, eloquence, happiness, strength, and complexion.
They give drinks to those who desire drinks, to eliminate the thirst of all their afflictions.
They give vehicles to those who desire vehicles, to collect all kinds of things that bring happiness and welfare.
They give clothes to those who desire clothes, in order to purify their modesty, bashfulness, and golden complexion.
They give lamps to those who desire lamps, to provide them with the divine sight of the Tathāgata.
They give music to those who desire music, to purify their divine hearing of the Tathāgata.
They give perfumes and unguents to those who desire perfumes and unguents, to anoint them with morality, learning, and concentration.
They give garlands to those who desire garlands, to make them attain the flowers of remembrance, eloquence, and the factors of awakening.
They give aromatic powders to those who desire aromatic powders, to make them attain a pleasant bodily scent.
They give all kinds of tastes to those who desire all kinds of tastes, to bring about the character of the great beings that consists in having excellent taste.
They give houses to those who desire houses, to provide all beings with houses, refuges, places to go to, and places of protection.
They give places of rest to those who desire places of rest, to eliminate all their hindrances and make them attain the abodes of the gods, the abodes of Brahmā, and the tathāgatas' place of rest.
They give seats to those who desire seats, to make them attain the adamantine seat, the seat of awakening, in each of the great trichiliocosms.
They give the necessities of life to those who desire the necessities of life, to make them complete the necessities for awakening.
They give medicine to the sick and to those who desire medicine, to make them complete the happiness that is the ambrosia of agelessness and deathlessness.
"The bodhisattvas' gift consisting in letting female and male slaves go is to complete self-originated wisdom, which is dependent only on itself, on its own power.
The bodhisattvas' gift consisting in giving away all kinds of riches, gold, silver, jewels, pearls, lapis lazuli, conches, crystals, and corals is to complete the thirty-two major marks of a great being.
The bodhisattvas' gift consisting in giving away different kinds of ornaments is to complete the eighty excellent minor marks.
The bodhisattvas' gift consisting in giving away head jewels and diadems is to obtain the invisible crown of the head.
The bodhisattvas' gift consisting in giving away vehicles, horses, elephants, carts, and footmen is to complete the Great Vehicle.
The bodhisattvas' gift consisting in giving away gardens, palaces, meditation groves, and monasteries is to complete the multitude of limbs of meditation.
The bodhisattvas' gift consisting in giving away their dear sons, daughters, and wives is for the sake of waking up to the joy of incomparable, complete awakening.
The bodhisattvas' gift consisting in giving away riches, grains, treasuries, and granaries is to fill the treasuries and granaries of the sacred Dharma.
The bodhisattva's gift consisting in giving away sovereignty over villages, towns, market towns, royal cities, capitals, Jambudvīpa, or the four continents is to go to the seat of awakening of the King of the Dharma, which is excellent in all respects.
The bodhisattvas' gift consisting in giving away all pleasure, joy, and amusement is to attain joy and confidence in the Dharma.
"The feet are the bodhisattvas' gift in order to go to the seat of awakening on the feet of the sacred Dharma.
The palms of the hands are the bodhisattvas' gift in order to give the hands of the sacred Dharma to all beings.
The ears and nose are the bodhisattvas' gift in order to attain unimpaired faculties.
The eyes are the bodhisattvas' gift so that, with regard to all beings, they may attain the unhindered sight of a buddha, the sight of the Dharma.
The head, the best part of the body, is the bodhisattvas' gift in order to attain the highest omniscience that is superior to the three realms.
The bodhisattvas' gift when giving away flesh and blood is to nourish bodies without strength, so that they may attain strength.
The bodhisattvas' gift when giving away their skin is to purify a golden complexion, with the skin soft and shining.
Bones and marrow are the bodhisattvas' gift in order to attain the body of a buddha, unbreakable and firm as a diamond and strong as that of Nārāyāṇa.
"Furthermore, Venerable Śāradvatīputra,
there is no gift of the bodhisattvas for the sake of seeking perverted pleasure.There is no gift that entails harm to living beings.
There is no gift that produces conceit.
There is no gift that is accompanied by fear, worries, or shame.
There is no gift that is not given once it has been offered.
There is no gift that is smaller than promised.
There is no gift of bad things when good things are available.
There is no gift offered without determination.
There is no gift offered with falsehood or fraud.
There are no artificial gifts.
There is no gift offered for the sake of getting a certain result, for the sake of frivolity.
There is no gift given with a wrong intention.
There is no gift offered with deluded intentions.
There is no gift offered with the intention of seeking a goal.
There is no gift offered with perverted intentions.
There is no gift offered without faith.
There is no gift not offered with joy.
There is no gift to which they are attached.
There is no gift offered because of compliance.
There is no gift offered while conceiving of a difference between living beings.
There is no gift offered while seeking out a special recipient.
There is no gift offered while despising any being as unworthy of gifts.
There is no gift accompanied by praise of the moral and blame of the immoral.
There is no gift offered in the expectation of a return.
There is no gift offered for the sake of renown, fame, and praise.
There is no gift offered to exalt themselves and deprecate others.
There is no gift that causes subsequent annoyance.
There is no gift offered with regret.
There is no gift offered with remorse.
There is no gift that is irksome.
There is no gift offered with hidden hope.
There is no gift offered with criticism.
There is no gift offered with the hope that a good result for themselves should be expected.
There is no gift that is measured out.
There is no gift that produces rage, aversion, delusion, or harmfulness.
There is no gift that is troublesome to the one who asks.
There is no gift offered with mocking and derision.
There is no gift offered with hostility.
There is no gift offered that has already been thrown away.
There is no gift that is not treated with respect.
There is no gift that is not from their own hands.
There is no gift that is not always given.
There is no gift offered without serenity.
There is no gift prompted by others.
There is no gift offered with special limitations.
There is no gift that is less than appointed.
There is no gift that is not in accordance with the original resolution.
There is no gift offered while thinking, 'That being is not a worthy recipient.'
There is no gift offered with contempt for the small.
There is no gift offered with pride because it is magnificent.
There is no gift offered with the wrong purpose.
There is no gift offered with the wish for any particular birth.
There is no gift offered for the sake of the enjoyment of beauty, pleasure, and power.
There is no gift offered with the wish to be reborn as Śakra, Brahmā, a protector of the world, or in the group of all the gods.
There is no gift that is dedicated to the vehicles of the disciples or the isolated buddhas.
There is no gift offered with the wish to be a crown prince and to have the power of a king.
There is no gift of which the result disappears in one lifetime.
There is no gift offered while thinking, 'One lifetime is enough; further giving is not needed.'
There is no gift that is not transformed into the mind of omniscience.
There is no unsuitable gift.
There is no gift given at the wrong time.
There is no gift of poison or weapons.
There is no gift that involves the injury of living beings.
"The generosity of the bodhisattvas is not censured by the wise.
That generosity is accomplished [T1] in the form of emptiness [T2] [U2T], which is why it is imperishable.
That generosity is pervaded by the absence of distinguishing marks, which is why it is imperishable.
That generosity is established in the absence of longing for anything, which is why it is imperishable.
That generosity is transformed into the unconditioned, which is why it is imperishable.
That generosity is correctly undertaken, which is why it is imperishable.
That generosity is not contaminated by the three realms, which is why it is imperishable.
That generosity has liberation as its outcome, which is why it is imperishable.
That generosity is the absolute subjugation of all the māras, which is why it is imperishable.
That generosity is not mixed with any of the afflictions, which is why it is imperishable.
That generosity is going to a different state, which is why it is imperishable.
That generosity is definitely a good deed, which is why it is imperishable.
That generosity is the accumulation of merit on the way to awakening, which is why it is imperishable.
That generosity is rightly dedicated, which is why it is imperishable.
That generosity has liberation as its outcome and is an ornament of the place of awakening, which is why it is imperishable.
That generosity is the nourishing of all beings, which is why it is imperishable.
That generosity is boundless, which is why it is imperishable.
That generosity is beyond decrease, which is why it is imperishable.
That generosity is not included in anything, which is why it is imperishable.
That generosity is never interrupted, which is why it is imperishable.
That generosity is abundant, which is why it is imperishable.
That generosity is without any basis, which is why it is imperishable.
That generosity is endless, which is why it is imperishable.
That generosity is faultless, which is why it is imperishable.
That generosity is blameless, which is why it is imperishable.
That generosity is never subdued, which is why it is imperishable.
That generosity is unsurpassed, which is why it is imperishable.
That generosity is bent on the wisdom of omniscience,