The Exposition on the Universal Gateway - 224

(i.e. It is not that there are good, bad, and neutral things / phenomena;
and that we should accept some things and reject others in order to attain peace / nirvana / awakening.
All dharmas – good, bad, neutral – have the same unique Ground / Suchness / True nature & dynamic.
They are all facets of the true Buddha teaching us the true nature & dynamic of Reality as it is.
The womb of the Buddhas, the Universal Gateway,
is the wisdom of directly realising the indescribable / inconceivable true nature of Reality as it is here & now:
That all dharmas / opposites are empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. And vice versa; one aspect / truths implies / enables / proves / supports / is in harmony with the other [U2T].
That all dharmas / opposites are like space, illusions, reflections, mirages, dreams, echos,
magical tricks: 'There, but not there.' [U2T].
That all dharmas / opposites are extremely pure:
not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
That there are no real three stages of becoming for anything (origination, duration / change, cessation / extinction),
and no complete absence of them either: they are not existing, not non-existing, not both together, not neither.
That there is no independent / universal / absolute / inherently existing basis to differentiate / discriminate /
judge / rank / accept / affirm / seek / do / reject / negate / abandon / eliminate / stop / not-do /
change / improve / purify … anything in absolute terms, just conventionally / relatively / inter-subjectively.
It is not about stopping / extinguishing the three poisons / defilements / samsara,
but about becoming fully aware of their true nature & dynamic as it is here & now.
Ignoring this is samsara, being fully aware of this is nirvana here & now.)

[Different colors are used to 'highlight' different points:
[T1] Pointing to the 1st truth – appearance / dependent origination / causality / relativity –;
[T2] Pointing to the 2nd truth – emptiness of inherent existence –;
[U2T] Pointing to the inseparability / inter-dependence / non-duality / harmony / Union of the two truths;
Mentioning that all dharmas are like space, illusions, reflections, mirages, dreams, echos, magical tricks;
Using the tetralemma: not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.
Pointing to ordinary samsaric phenomena;
Pointing to absorption / stillness / peace / nirvana / buddha qualities / awakening / the true Buddha;
Pointing to the indescribability / inconceivability.

Source: https://read.84000.co/translation/toh54.html

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

Date: 9 janv. 2023

I. Summary: Sameness / Non-duality / Union of apparent opposites like (1) phenomena / movement / samsara vs. (2) absorption / stillness / peace / nirvana / buddha-qualities / awakening / the true Buddha [Uopp / U2T-opp].
Apparent opposites are not really different / separate / multiple / dual / in opposition,
not completely identical / united / one / non-dual, not both together, not neither.
There is nothing to accept / reject / change / purify in absolute terms.
Just being fully aware of their identical inconceivable true nature & dynamic [U2T] is peace / nirvana here & now.

Source: https://read.84000.co/translation/toh54.html

In The Exposition on the Universal Gateway, the bodhisattva Amalagarbha arrives in this world from a distant pure land to request teachings from the buddha Śākyamuni.

The Buddha proceeds to explain to all assembled bodhisattvas, monks, and lay devotees
the manner in which the five five aggregates (and six sense organs and objects) (-)
are equal to [not really different from] meditative absorption (+) [Sameness / Non-duality / Uopp].
He also explains how
the various classes of beings and
all other [samsaric] phenomena (-) are [not really different from] absorption (+) [nirvana] as well.
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)
In conclusion, he lists the names of various absorptions
and the benefits one obtains upon attaining these states.

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(i.e. Bodhisattva great beings should understand
all phenomena [appearances / movement / samsara] to be [not really different from]
absorption [stillness / peace / nirvana / buddha qualities / awakening / the true Buddha].
-
The reason why phenomena are [not really different from] absorption
is their shared empty nature [U2T].
In short, [genuine-]emptiness [U2T] is the intrinsic nature of [both]
absorption (+) as well as all other phenomena (-).
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)
-
(Note: Genuine-emptiness free from all extremes & middle = the Union of the Two Truths free from all extremes & middle:
ex. not existence / functionality, not complete non-existence / non-functionality, not both together, not neither;
not difference / manyness / duality, not identity / sameness / oneness / non-duality, not both together, not neither;
not permanence / continuity / eternity, not impermanence / discontinuity / annihilation, not both together, not neither,
Genuine-emptiness is NOT mere-emptiness / nothingness / non-existence.)

(i.e. Absorption: Placing the mind on an object of attention,
or sometimes more generally, an elevated spiritual state of mind.
Absorption (samādhi): A state of mental absorption or one-pointed concentration.
Absorption: samādhi, concentrated peaceful state of non-dualistic consciousness, stillness + awareness, peace, mindful equanimity. Ex. the four jhānas, the four arupas, the three gates of liberation, concentrating on one aspect or another of Reality as it is.
Note: Mañjuśrī has developed eighty-four sextillion absorptions.
Meaning: Meditating correctly on any dharma could be a gateway to the perfection of wisdom, to directly perceiving / realising / experiencing the inconceivable unique true nature & dynamic of Reality as it is here & now: the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T / U2TY-3S / U2T-opp / U2T-2T / U2T-GM]. This uniqueness of the Ground makes these gateways / absorptions like a unique Universal Gateway to awakening.)

(i.e. Uopp: Because of the Union of the Two Truths about all dharmas / opposites [U2T], then all ordinary dharmas / opposites – like the five aggregates (physical, conceptual, mental), like all subjects / beings, relations / actions, objects / phenomena – are not really different from absorption / stillness / peace / nirvana / buddha-qualities / awakening / the true Buddha, not identical, not both together, not neither.
Uopp: Sameness / Non-duality / Union of apparent opposites like movement vs. stillness, samsara vs. nirvana, beings vs. Buddhas, the five aggregates vs. absorption / peace / awakening, ordinary dharmas vs. buddha qualities [Uopp].
Why? Because all dharmas / opposites have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic as it is / Union of the Two Truths free from all extremes & middle, free from all dualistic conceptual proliferations, free from all defining limitations, free from all conditioning / karma [U2T]; because all dharmas / opposites are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true compassionate Buddha continually teaching us the inconceivable true nature & dynamic of Reality as it is here & now [U2T].)

(i.e. All dharmas are gateways to awakening; directly observing and then directly realising the true nature & dynamic of any dharma is realising the single true nature & dynamic of all dharmas, of Reality as it is.
The single universal gateway: All dharmas / opposites – physical, conceptual, mental; subject, relation / action, object; good, bad, neutral; even the two truths themselves, even the Ground and its manifestations – have the same inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic as it is / Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T / U2T-GM].
They are all empty of inherent existence [T2] <==> because conventionally dependently co-arisen relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind [U3S].
And vice versa; one aspect / truth implies / enables / proves / supports / is in harmony with the other [U2T].
They are all like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'
They are all not really dependently arisen / caused / existent / changing / increasing / decreasing / defiled / purified / ceasing, not completely non-arisen / non-caused / non-existent / non-changing / non-increasing / non-decreasing / non-defiled / non-purified / non-ceasing, not both together, not neither;
not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither;
not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither;
not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning they are all indescribable, inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
So there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / judgment / ranking / acceptation / rejection / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.
They are all primordially timeless, spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha teaching us the inconceivable true nature of Reality as it is: the Union of the Two Truths free from all extremes & middle about all dharmas [U2T].
So we could perceive / use without perceiving / using those dharmas / opposites conventionally / relatively / inter-subjectively, but never in absolute terms. This way we act more and more in accord with the two inseparable aspects of Reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle.)

(i.e. Sameness / Non-duality / Union of apparent opposites [Uopp]: Apparent opposites like the impurities of samsara (ex. the five aggregates; the body speech and mind; the three spheres – subject, relation / action, objects –; the three poisons and other defilements; all tools / adapted skillful means / words / concepts / views / methods / practices / goals; even the two truths themselves) and the purities of nirvana (ex. absorption, Buddha qualities, awakening) are not really different / separate / multiple / dual / in opposition (one being superior to the other), but are more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony [T1] <==> thus all empty of inherent existence ]T2] <==> all merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S]. They are all primordially equal, pure, perfect …)

II. Introduction

Source: https://read.84000.co/translation/toh54.html

The Exposition on the Universal Gateway takes place at Vulture Peak Mountain where a celestial bodhisattva named Amalagarbha arrives with a large retinue to request teachings from the Buddha Śākyamuni.

In response, the Buddha delivers a teaching that describes how
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all phenomena (-) are [not really different from] forms of absorption (+).
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The Buddha first points out how
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each of the aggregates (and six sense organs and objects) (-)
are [not really different from] absorption (+)
*************************************************************
and then he proceeds to describe how
********************************************************************************
all beings and phenomena (-) are [not really different from] absorption (+) as well.
********************************************************************************
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)
************************************************************************
The reason why phenomena are [not really different from] absorption
is their shared empty nature [U2T].
In short, [genuine-]emptiness [U2T] is the intrinsic nature of [both]
absorption (+) as well as all other phenomena (-).
************************************************************************

Following this teaching, Mañjuśrī asks the Buddha to list the names of various absorptions for the benefit of the assembled bodhisattvas.

In response, Śākyamuni mentions a number of absorptions
as well as the spiritual accomplishments that they bring.

Mañjuśrī rejoices in this teaching and makes aspiration prayers to benefit all those who hear this teaching.

Suddenly, however, the demon Māra appears and laments this situation.
He begs the Buddha not to bless the teaching he has just delivered, since that would result in Māra's realm becoming empty.
The Buddha surprisingly grants Māra this request and so the demon joyfully returns with his aims fulfilled.
In answer to Mañjuśrī's astonishment at this unexpected turn of events, the Buddha delivers
a short teaching on the non-dual nature of all phenomena,
which delights the whole congregation and reassures everyone that everything is well, nevertheless.

To our knowledge, a Sanskrit version of this sūtra no longer exists. However, an early Sanskrit prototype of the text appears to have circulated in the southern parts of Central Asia as an independent scripture, not yet part of the Heap of Jewels collection, as early as the mid-fifth century. Khotanese references to this sūtra from that time also seem to confirm its Sanskrit title, which is otherwise not attested elsewhere.

The sūtra was translated twice into Chinese. The first of the Chinese translations (Taishō 315) was produced in 287 ᴄᴇ by the monk Dharmarakṣa (c. 233–310 ᴄᴇ).3 The second translation (Taishō 310-10) was produced by the renowned South Indian translator Bodhiruci (?–727) between 706 and 713 ᴄᴇ.4 This is the version that was included in the Chinese collection of the Heap of Jewels.

In Tibet, the text was translated together with the other scriptures in the Heap of Jewels collection. The Tibetan colophon lists the translators as the Indian preceptors Jinamitra and Surendrabodhi, and the Tibetan translator Yeshé Dé, who were active translators in the late eighth and early ninth centuries. The sūtra appears to have had limited popularity in Tibet, as it is not quoted widely in commentarial treatises.

This English translation was prepared based on the Tibetan translation found in the Degé Kangyur, in consultation with the Stok Palace manuscript and the Comparative Edition (dpe bsdur ma).

III. The Translation

Source: https://read.84000.co/translation/toh54.html

[A. Context, a great gathering, and the request]

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was staying at Vulture Peak Mountain by Rājagṛha, together with a great saṅgha of eight hundred monks, and with forty-two thousand bodhisattvas. At that time, a bodhisattva great being by the name Amalagarbha, accompanied by ninety-two thousand other bodhisattvas, set out from the world known as Immaculate Conduct‍ — the buddhafield of the thus-gone, worthy, perfect buddha Saṃkusumita. They traveled to Vulture Peak Mountain, here in this Sahā world, where the blessed, thus-gone, worthy, perfect buddha Śākyamuni dwelled.

As the bodhisattva great being Amalagarbha arrived in the sky, surrounded and attended by a great assembly of bodhisattvas, the Blessed One noticed him.
As he caught sight of him, the Blessed One thought,

"The bodhisattva great being Amalagarbha has been dispatched here by the thus-gone, worthy, perfect buddha Saṃkusumita in order to receive the Dharma teaching called The Exposition on the Universal Gateway. Therefore, I, for my part, should gather the bodhisattvas."

Then, because the Blessed One formed this intent, all bodhisattva great beings residing in boundless, infinite worlds arrived at Vulture Peak Mountain here in this Sahā world to meet the Blessed One.

Upon arrival, they bowed their heads to the Blessed One's feet and sat down to one side. All the bodhisattva great beings at Vulture Peak Mountain who had retired for meditation also gathered. The bodhisattva great being Amalagarbha then went before the thus-gone, worthy, perfect buddha Śākyamuni, holding a thousand-petaled lotus flower made of the seven precious substances. He bowed his head to the Blessed One's feet and offered him the thousand-petaled lotus.

Amalagarbha then said to the Blessed One,

"Blessed One, the thus-gone, worthy, perfect buddha Saṃkusumita from the world Immaculate Conduct inquiries about the Blessed One's health. Does the Blessed One have but little trouble, grief, and agitation? Is he in good health, strong, and at ease? Is the Blessed One free of illness and does he have but few troubles?"

When he had thus inquired after the Blessed One's health, he added,

"Might the blessed, thus-gone, worthy, perfect buddha Śākyamuni deliver
the Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway
to the bodhisattva great beings?"
-
(Note: "Inconceivable / indescribable / inexpressible" means indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual. collective, cosmic; pure, impure, neutral). Beyond extremes & middle like: existence, non-existence, both together, neither; difference, identity, both together, neither; separation, union, both together, neither; manyness, oneness, both together, neither; duality, non-duality, both together, neither; permanence, impermanence, both together, neither; continuity, discontinuity, both together, neither; causality, acausality, both together, neither; functionality, non-functionality, both together, neither; arising / born, non-arising / unborn, both together, neither; changing, non-changing, both together, neither; ceasing, non-ceasing, both together, neither; equal, unequal, both together, neither; pure, impure, both together, neither; perfect, imperfect, both together, neither; bound, free, both together, neither; enlightened, non-enlightened, both together, neither; samsara, nirvana, both together, neither; both together, neither; describable, indescribable, both together, neither; conceivable, inconceivable, both together, neither. Even beyond the two truths: dependent origination [T1], emptiness [T2], both truths together [2T], neither truth [1T]. It means the true nature & dynamic of Reality as it is is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

Then, having asked the Blessed One in this way, the bodhisattva great being Amalagarbha sat down cross-legged in the sky in the midst of his retinue of bodhisattvas.

At that time, Prince Mañjuśrī was also present within that assembly. He rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said,

"In order to foster the bodhisattvas, I request the Blessed One, the Thus-Gone One,
to thoroughly expound
the Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway.
Blessed One, I beseech you.
In the past, I received this teaching from the thus-gone, worthy, perfect buddha Bright Lamp and thereby developed eighty-four sextillion absorptions (samādhi).
I also understood seventy-seven sextillion approaches to accomplishing dhāraṇīs.
That being the case, may the Blessed One also teach this thoroughly in order to foster these bodhisattvas."

*********************************

[B. The Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway]

In response, the Blessed One said the following to Prince Mañjuśrī:

"To this effect, Mañjuśrī, listen carefully and keep in mind what I explain."

Prince Mañjuśrī answered,

"Blessed One, so be it."

[B.1 All phenomena (physical, conceptual, mental; subject, relation / action, object) (-) are not really different from meditative absorption / awakening (+); because they have the same unique inconceivable all-pervasive timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic: Union of the Two Truths free from all extremes & middle [U2T / U2T-opp].]

He listened closely as the Blessed One said,

"Mañjuśrī, bodhisattva great beings
should understand form [movement] to be [not really different from] absorption [stillness / peace].
They should understand sound to be [not really different from] absorption.
They should understand scent to be [not really different from] absorption.
They should understand taste to be [not really different from] absorption.
They should understand tactile objects to [not really different from] absorption.
They should understand the objects of the mind to be [not different from] absorption.

"They should understand women's figures to be [not really different from] absorption.
They should understand men's figures to be [not really different from] absorption.
They should understand boys' figures to be [not really different from] absorption.
They should understand girls' figures to be [not really different from] absorption.
They should understand the gods' figures to be [not really different from] absorption.
They should understand the nāgas' figures to be [not really different from] absorption.
They should understand the yakṣas' figures to be [not really different from] absorption.
They should understand the gandharvas' figures to be [not really different from] absorption.
They should understand the asuras' figures to be [not really different from] absorption.
They should understand the garuḍas' figures to be [not really different from] absorption.
They should understand the kinnaras' figures to be [not really different from] absorption.
They should understand the mahoragas' figures to be [not really different from] absorption.
They should understand the hell beings' figures to be [not really different from] absorption.
They should understand animals' figures to be [not really different from] absorption.
They should understand the figures of beings in the world of the Lord of Death to be absorption.

"They should understand attachment to be [not really different from] absorption.
They should understand anger to be [not really different from] absorption.
They should understand ignorance to be [not really different from] absorption.
They should understand all virtues to be [not really different from] absorption.
They should understand all non-virtues to be [not really different from] absorption.
They should understand all conditioned phenomena to [not different from] absorption.
They should understand all unconditioned phenomena to be [not really different from] absorption.

In this manner, they should understand
*********************************************************************************************
all phenomena [appearances / movement / samsara] to be [not really different from]
absorption [stillness / peace / nirvana / buddha qualities / awakening / the true Buddha].
*********************************************************************************************
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

Mañjuśrī, bodhisattva great beings who obtain all such absorptions have omnipresent minds and are trained in the Dharma teaching of The Exposition on the Universal Gateway.

___________________

[B.2 The five aggregates (and six sense organs and objects) (-) are not really different from meditative absorption / awakening (+); because they have the same unique inconceivable all-pervasive timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic: Union of the Two Truths free from all extremes & middle [U2T / U2T-opp].]

[Note: Different colors are used to 'highlight' different points:
[T1] Pointing to the 1st truth – appearance / dependent origination / causality / relativity –;
[T2] Pointing to the 2nd truth – emptiness of inherent existence –;
[U2T] Pointing to the inseparability / inter-dependence / non-duality / harmony / Union of the two truths;
Mentioning that all dharmas are like space, illusions, reflections, mirages, dreams, echos, magical tricks;
Using the tetralemma: not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.
Pointing to ordinary samsaric phenomena;
Pointing to absorption / stillness / peace / nirvana / buddha qualities / awakening / the true Buddha.

[From is not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like bubbles; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Everything is imperceptible / unfindable / unapprehendable / indifferentiable / limitless / uncountable / immeasurable in absolute terms, just conventionally / relatively / inter-subjectively.]

"Mañjuśrī, in this regard,
how should bodhisattvas understand form to be [not really different from] absorption?
-
(i.e. Because all dharmas / opposites like them have the same inconceivable true nature & dynamic: the Union of the Two Truths [U2T / U2T-opp]. Because they are all empty of inherent existence [T2], not really dependently co-arisen / caused / existent / changing / ceasing <==> because of being conventionally dependently co-arisen relatively functional [T1], merely labeled / imputed / imagined by the mind [U3S], not completely non-arisen / non-caused / non-existent / non-changing / non-ceasing. And vice versa. Because they are all, like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'. Because they are all spontaneous natural pristine manifestations inseparable from the same unique Ground. Because they are all facets of the true Buddha teaching us the inconceivable true nature of Reality as it is. So, apparent opposites like that are not different / many, not identical / one, not both together, not neither. Because of this common true nature there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / judgment / ranking / acceptation / rejection / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.)

"Form [T1 - appearance] is said to be like a bubble [like illusions, reflections … 'There, but not there.']:
Its essence cannot be found.
Since it is essenceless and cannot be grasped [T2 - emptiness] [U2T - Union 2 Truths],
I have taught it to be [not really different from] absorption.
-
(i.e. The same for the five aggregates (and six sense organs and objects);
the same for all dharmas of both samsara & nirvana.)

"Mañjuśrī, this is how one should understand form to be [not different from] absorption.
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

(Note: The five aggregates (skandhas) or heaps of clinging are: form (or material image, impression) (rupa), sensations (or feelings, received from form) (vedana), perceptions (samjna), mental activity or formations (sankhara), consciousness (vijnana).
The six internal-external (organ-object) (saḷāyatana), pairs of sense bases are: eye and visible objects (form), ear and sound, nose and odor (scent), tongue and taste, body and touch (tactile objects), mind and mental objects

___________________

[Sound is not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like echos; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively. Without any inherently existing characteristics / marks / particularities / parts.]

"Mañjuśrī, in this regard, how should bodhisattvas understand sound to be [not really different from] absorption?

"Sound [T1 - appearance] is like an echo [like illusions, reflections … 'There, but not there.']:
It has no substance [T2 - emptiness] [U2T - Union 2 Truths].
I know it to have no distinguishable parts
And to be devoid of characteristics, with no particularities.

"It has no characteristics or origin,
And is hollow and unconditioned.
Knowing it to be like an echo [like illusions, reflections … 'There, but not there.'],
I have taught it to be [not really different from] absorption.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, that is how you should understand sound to be [not different from] absorption.

___________________

[Scent is not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Everything is imperceptible / unfindable / unapprehendable / indifferentiable / limitless / uncountable / immeasurable in absolute terms, just conventionally / relatively / inter-subjectively.]

"Mañjuśrī, how should bodhisattvas understand scent to be [not really different from] absorption?

"Just as the bottom of the ocean
Can never be reached in any way,
You could smell for ten million eons,
But there would still be no satisfying the nose.

"The olfactory cognition [T1 - appearance] cannot be apprehended [T2 - emptiness] [U2T - Union 2 Truths];
It is deceiving and nonexistent.
Were it to be real,
It could rapidly be contented.

"Since it is imperceptible and unreal,

The nose [T1 - appearance] is known to be nonexistent and hollow.

Knowing it to be void and empty,

"Mañjuśrī, this is how you should understand scent to be [not different from] absorption.

___________________

[Taste is not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Everything is indescribable / inexpressible / inconceivable in absolute terms, just conventionally / relatively / inter-subjectively.]

"Mañjuśrī, how should bodhisattvas understand taste to be [not really different from] absorption?

"The tongue is neither pungent nor bitter;
It is neither sour nor salty.
The tongue just changes in accordance
With the conditions it encounters.

Taste is known to arise through causes
And in dependence on conditions [T1 - appearance].
Knowing it to be inconceivable,
I have taught it to be [not really different from] absorption.
-
(Note: "Inconceivable / indescribable / inexpressible" means indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual. collective, cosmic; pure, impure, neutral). Beyond extremes & middle like: existence, non-existence, both together, neither; difference, identity, both together, neither; separation, union, both together, neither; manyness, oneness, both together, neither; duality, non-duality, both together, neither; permanence, impermanence, both together, neither; continuity, discontinuity, both together, neither; causality, acausality, both together, neither; functionality, non-functionality, both together, neither; arising / born, non-arising / unborn, both together, neither; changing, non-changing, both together, neither; ceasing, non-ceasing, both together, neither; equal, unequal, both together, neither; pure, impure, both together, neither; perfect, imperfect, both together, neither; bound, free, both together, neither; enlightened, non-enlightened, both together, neither; samsara, nirvana, both together, neither; ignorance, wisdom, both together, neither; describable, indescribable, both together, neither; conceivable, inconceivable, both together, neither. Even beyond the two truths: dependent origination [T1], emptiness [T2], both truths together [2T], neither truth [1T]. It means the true nature & dynamic of Reality as it is is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand taste to be [not different from] absorption.

___________________

[Tactile objects are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional.]

"Mañjuśrī, how should bodhisattvas understand tactile objects to be [not really different from] absorption?

"Tactile objects [T1 - appearance], which arise out of cognition,
Are not inherently existent [T2 - emptiness] [U2T - Union 2 Truths].
Softness and roughness
Are created by conditions [Uopp / U2T-opp].

"Tactile objects are baseless;
Their way of abiding is devoid of self [T2 - emptiness].
Knowing them to be a combination of composite factors [T1 - appearance],
I have taught them to be [not really different from] absorption.

"Mañjuśrī, this is how you should understand tactile objects to be [not different from] absorption.

___________________

[Objects of the mind are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Everything is imperceptible / unfindable / unapprehendable / indifferentiable / limitless / uncountable / immeasurable in absolute terms, just conventionally / relatively / inter-subjectively.]

"Mañjuśrī, how should bodhisattvas understand objects of the mind to be [not really different from] absorption?

"Beings of the trichiliocosm
All dwell in the same condition.
Though they cognize the range of mental objects [T1 - appearance],
They cannot find their substance [T2 - emptiness] [U2T - Union 2 Truths].

"That which is aggregated and amassed
Has no basis in cognition.
Though cognition displays various colors [T1 - appearance],
These exist neither outside nor inside [T2 - emptiness] [U2T - Union 2 Truths].

"Mental objects [T1 - appearance] do not abide and have no basis.
Like an illusion, they are insubstantial [T2 - emptiness] [U2T - Union 2 Truths].
Knowing them to be nonexistent and hollow,
I have taught them to be [not really different from] absorption.
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, that is how you should understand mental objects to be [not different from] absorption.

___________________

[B.3 All beings (-) are not really different from meditative absorption / awakening (+); because they have the same unique inconceivable all-pervasive timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic: Union of the Two Truths free from all extremes & middle [U2T / U2T-opp].]

[The female figure is not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Without any inherently existing characteristics / marks / particularities / parts.]

"Mañjuśrī, how should bodhisattvas understand the female figure to be [not really different from] absorption?
-
(i.e. Because all dharmas / opposites like them have the same inconceivable true nature & dynamic: the Union of the Two Truths [U2T / U2T-opp]. Because they are all empty of inherent existence [T2], not really dependently co-arisen / caused / existent / changing / ceasing <==> because of being conventionally dependently co-arisen relatively functional [T1], merely labeled / imputed / imagined by the mind [U3S], not completely non-arisen / non-caused / non-existent / non-changing / non-ceasing. And vice versa. Because they are all, like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'. Because they are all spontaneous natural pristine manifestations inseparable from the same unique Ground. Because they are all facets of the true Buddha teaching us the inconceivable true nature of Reality as it is. So, apparent opposites like that are not different / many, not identical / one, not both together, not neither. Because of this common true nature there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / judgment / ranking / acceptation / rejection / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.)

"Though women [T1 - appearance] do not exist [T2 - emptiness] [U2T - Union 2 Truths]

Within the four major elements,

The immature, with their confused minds,

Engage in trifling desires.

"Though illusory women are without marks [like illusions, reflections … 'There, but not there.'],

They appear as the female figure [T1 - appearance].

Those men who are enclosed in darkness

Give rise to strong attachment toward them.

"While they give rise to desirous thoughts

Regarding illusory women [like illusions, reflections … 'There, but not there.'],

These women are nonexistent [T2 - emptiness] [U2T - Union 2 Truths].
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"It is this mistaken mind

That has made the simple-minded

Circle around for countless eons.

"Therefore, if you know insubstantiality [T2 - emptiness],

All women [T1 - appearance] are without characteristics.

This statement on the peace of absorption

I have made with reference to the female figure.

"Mañjuśrī, that is how you should understand the female figure to be [not different from] absorption.
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

___________________

[The male figure is not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions / mirages; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Everything is imperceptible / unfindable / unapprehendable / indifferentiable / limitless / uncountable / immeasurable in absolute terms, just conventionally / relatively / inter-subjectively.]

"Mañjuśrī, how should bodhisattvas understand the male figure to be [not really different from] absorption?

"When men declare:

'This is a woman and I am a man,'

In that instant, their minds

Become desirous and mistaken.

"Yet mind is formless and imperceptible.

It is indemonstrable as woman or man [Uopp].

It is conceptual superimpositions

That give rise to the perception of man.

"Men declare: 'This is a woman and I am a man.'

Yet all such imputed notions [T1 - appearance]

I have taught to be like a mirage [like illusions, reflections … 'There, but not there.'],

And no man exists therein [T2 - emptiness] [U2T - Union 2 Truths].

"Since the nature of man [T1 - appearance] is illusory,

He has arisen out of nonexistence [T2 - emptiness] [U2T - Union 2 Truths].

This statement on the peace of absorption

I have made with reference to the male figure.
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand the male figure to be [not different from] absorption.

___________________

[Boys' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Everything is imperceptible / unfindable / unapprehendable / indifferentiable / limitless / uncountable / immeasurable in absolute terms, just conventionally / relatively / inter-subjectively. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively.]

"Mañjuśrī, how should bodhisattvas understand boys' figures to be [not really different from] absorption?

"If there is no sapling,

How can a flower appear?

If there is no flower,

The fruit cannot grow either.

"Likewise, since women [T1 - appearance] are nonexistent [T2 - emptiness] [U2T - Union 2 Truths],

Boys [T1 - appearance] cannot be apprehended either [T2 - emptiness] [U2T - Union 2 Truths].

Those who are under the sway of their imaginations [Uopp],

Falsely conceive what they call boy.

"If you know woman to be unborn,

Boys [T1 - appearance] have no origin either [T2 - emptiness] [U2T - Union 2 Truths].
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

Realizing all entities [T1 - appearance] to be nonexistent [T2 - emptiness] [U2T - Union 2 Truths],

I have taught boys to be [not really different from] absorption.
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand boys' figures to be [not different from] absorption.

___________________

[Girls' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively.]

"Mañjuśrī, how should bodhisattvas understand girls' figures to be [not really different from] absorption?

"If a palm tree's crown is cut off,

It can never grow again.

Knowing this, the wise

Will not wish for any fruits to appear.

"Likewise, once the wise know that women [T1 - appearance]

Have also never been born [T2 - emptiness] [U2T - Union 2 Truths],

They no longer wrongly think,

'Their basis, a girl, has been born.'
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Knowing that when a seed is parched

It can no longer grow,

This statement on the peace of absorption

I have made with reference to girls' figures.

"Mañjuśrī, this is how you should understand girls' figures to be [not different from] absorption.

___________________

[Gods' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions/ untrue; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Everything is indescribable / inexpressible / inconceivable in absolute terms, just conventionally / relatively / inter-subjectively. Untrue / unreal.]

"Mañjuśrī, how should bodhisattvas understand gods' figures to be [not really different from] absorption?

"Gods are the result of virtuous action

Produced by virtuous thoughts.

Pure minds cause

The manifestation of beautiful gods.

"Their delightful palaces

Are not created by anyone else.

The mandārava flower too

Is not made by anyone else.

"Produced by illusory action, [like illusions, reflections … 'There, but not there.']

These appearances are inconceivable.

The beautiful glitter of beryl gems

Is also false and untrue.
-
(Note: "Inconceivable / indescribable / inexpressible" means indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual. collective, cosmic; pure, impure, neutral). Beyond extremes & middle like: existence, non-existence, both together, neither; difference, identity, both together, neither; separation, union, both together, neither; manyness, oneness, both together, neither; duality, non-duality, both together, neither; permanence, impermanence, both together, neither; continuity, discontinuity, both together, neither; causality, acausality, both together, neither; functionality, non-functionality, both together, neither; arising / born, non-arising / unborn, both together, neither; changing, non-changing, both together, neither; ceasing, non-ceasing, both together, neither; equal, unequal, both together, neither; pure, impure, both together, neither; perfect, imperfect, both together, neither; bound, free, both together, neither; enlightened, non-enlightened, both together, neither; samsara, nirvana, both together, neither; ignorance, wisdom, both together, neither; describable, indescribable, both together, neither; conceivable, inconceivable, both together, neither. Even beyond the two truths: dependent origination [T1], emptiness [T2], both truths together [2T], neither truth [1T]. It means the true nature & dynamic of Reality as it is is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Knowing that gods [T1 - appearance] manifest in an unreal manner

And are therefore unreal [T2 - emptiness] [U2T - Union 2 Truths],

This statement on the peace of absorption

I have made with reference to the gods' figures.

"Mañjuśrī, this is how you should understand gods' figures to be [not different from] absorption.

___________________

[Nāgas' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively. Untrue / unreal.]

"Mañjuśrī, how should bodhisattvas understand nāgas' figures to be [not really different from] absorption?

"By becoming intolerant,

They manifest the forms [T1 - appearance] of nonexistent clouds [T2 - emptiness] [U2T - Union 2 Truths],.

Although they do not remain in those clouds,

They bring down heavy rainfall.
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"They fill up the seas,

Rivers, and oceans here in Jambudvīpa.

Yet, whether in the beginning or the end,

This water is devoid of origin.

"All beings are similar to that water‍ —

They are skilled in various undertakings

And display various karmic actions,

But these karmic actions have no origin.

"The wise know these illusions, [like illusions, reflections … 'There, but not there.']

Which delude the immature, to be unarisen.

Thus, since the untrue appears as true,
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

I have taught nāgas to be [not really different from] absorption.

"Mañjuśrī, that is how you should understand nāgas' figures to be [not different from] absorption.

___________________

[Yakṣas' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Everything is indescribable / inexpressible / inconceivable in absolute terms, just conventionally / relatively / inter-subjectively.]

"Mañjuśrī, how should bodhisattvas understand yakṣas' figures to be [not really different from] absorption?

"From the transformation of the mind

Manifests a terrifying figure.

Though its body may be great,

It was created by a single mind.

"Fear does not exist within the mind [T2];

It appears from a combination of factors [T1] [U2T].

Look at the inconceivable array of hideous forms

Arising out of nonexistent action!
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Knowing this inconceivable array of hideous forms [T1]

To be utterly empty [T2] [U2T],

This statement on the peace of absorption

I have made with reference to the yakṣas' figures.
-
(Note: "Inconceivable / indescribable / inexpressible" means indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual. collective, cosmic; pure, impure, neutral). Beyond extremes & middle like: existence, non-existence, both together, neither; difference, identity, both together, neither; separation, union, both together, neither; manyness, oneness, both together, neither; duality, non-duality, both together, neither; permanence, impermanence, both together, neither; continuity, discontinuity, both together, neither; causality, acausality, both together, neither; functionality, non-functionality, both together, neither; arising / born, non-arising / unborn, both together, neither; changing, non-changing, both together, neither; ceasing, non-ceasing, both together, neither; equal, unequal, both together, neither; pure, impure, both together, neither; perfect, imperfect, both together, neither; bound, free, both together, neither; enlightened, non-enlightened, both together, neither; samsara, nirvana, both together, neither; ignorance, wisdom, both together, neither; describable, indescribable, both together, neither; conceivable, inconceivable, both together, neither. Even beyond the two truths: dependent origination [T1], emptiness [T2], both truths together [2T], neither truth [1T]. It means the true nature & dynamic of Reality as it is is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, that is how you should understand yakṣas' figures to be [not different from] absorption.

___________________

[Gandharvas' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively.]

"Mañjuśrī, how should bodhisattvas understand gandharvas' figures to be [not really different from] absorption?

"Though these phenomena are devoid of any going [T2],

They are given the name of wanderers [T1] [U2T].

Knowing wanderers to go nowhere,

I have taught absorption with reference to gandharvas.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand gandharvas' figures to be [not different from] absorption.

___________________

[Asuras' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively.]

"Mañjuśrī, how should bodhisattvas understand asuras' figures to be [not really different from] absorption?

"The asura, sealed with the letter a,

Truly arises from the unborn.

Since they are unceasing and non-arising,

absorption is taught with reference to the asuras.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand asuras' figures to be [not different from] absorption.

___________________

[Garuḍas' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Everything is imperceptible / unfindable / unapprehendable / indifferentiable / limitless / uncountable / immeasurable in absolute terms, just conventionally / relatively / inter-subjectively.]

"Mañjuśrī, how should bodhisattvas understand garuḍas' figures to be [not really different from] absorption?

"Grasping onto the ungraspable,

We apply labels as we speak.

Since neither name nor form [T1] are existent [T2] [U2T],

I have taught absorption
with reference to the garuḍas.

"Mañjuśrī, this is how you should understand garuḍas' figures to be [not different from] absorption.

___________________

[Kinnaras' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively.]

"Mañjuśrī, how should bodhisattvas understand kinnaras' figures to be [not really different from] absorption?

"It is by uncreated, created actions

That the kinnaras are produced.

Knowing them to be unborn,

I have taught absorption]
with reference to the kinnaras.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand the kinnaras' figures to be [not different from] absorption.

___________________

[Mahoragas' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma.]

"Mañjuśrī, how should bodhisattvas understand mahoragas' figures to be [not really different from] absorption?

"By whatever names these phenomena

Are variously posited in the worlds,

The phenomena do not exist there;

Everything is imagined [T1] out of nonexistence [T2] [U2T].
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"If you know everything to be fabricated [T1],

There are naturally no concepts [T2] [U2T].

This statement on the peace of absorption

I have made with reference to the mahoragas' figures.

"Mañjuśrī, this is how you should understand mahoragas' figures to be [not different from] absorption.

___________________

[The hell beings' figures are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively. Without any inherently existing characteristics / marks / particularities / parts. Like space: all-pervading, timeless. All dharmas are primordially equal, pure, perfect, complete, free, enlightened, buddha qualities, the true Buddha.]

"Mañjuśrī, how should bodhisattvas understand the hell beings' figures to be [not really different from] absorption?

"Stainless, pure, and hollow,

They have no maker whatsoever.

They are produced by their own thoughts [T1],

Which have no existence either [T2] [U2T].

*****************************************************
"Hell (-) is clean, immaculate,

Pure, true, and luminous (+).

It is beyond all characteristics and marks,

Like the seat of awakening (++)‍ — thus I know [Uopp].
*****************************************************

"Knowing hell [T1] to be beyond attributes and unarisen [T2] [U2T],

Similar to the sky, [like illusions, reflections … 'There, but not there.']

This statement on the peace of absorption

I have made with reference to the hell beings' figures.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand hell beings' figures to be [not different from] absorption.

___________________

[Figures in the animal realm are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively.]

"Mañjuśrī, how should bodhisattvas understand figures in the animal realm to be [not really different from] absorption?

"For instance, cloud formations

Appear in various colors [T1];

Though the clouds have no real color [T2] [U2T],

They fool the unwise.

"Likewise, since the mind [T1] does not exist [T2] [U2T]

It is like the form of a cloud [like illusions, reflections … 'There, but not there.']:

In the realms of animals,

It displays bodies in various forms.

"Karmic actions [T1] are of an illusory nature [like illusions, reflections … 'There, but not there.'].

I know them to be unarisen and beyond characteristics [T2] [U2T].

This statement on the peace of absorption

I have made with reference to animals' figures.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand figures in the animal realm to be [not different from] absorption.

___________________

[The figures in the world of the Lord of Death are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like dreams; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively.]

"Mañjuśrī, how should bodhisattvas understand the figures in the world of the Lord of Death to be [not really different from] absorption?

"Black misdeeds and objectionable deeds

And white irreproachable deeds

Have all become mixed up

In terms of the best, the middling, and the worst.

"Then, in the world of the Lord of Death,

Beings suffer and spin around in confusion [T1].

Yet there is no realm of the Lord of Death‍ —

It is inherently empty [T2] [U2T].

"Like experiences in a dream [like illusions, reflections … 'There, but not there.'],

It is without beginning or completion.

Since the realm of the Lord of Death [T1] is nonexistent [T2] [U2T],

I have taught it to be [not really different from] absorption.
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand the figures in the world of the Lord of Death to be [not different from] absorption.

___________________

[B.4 The three poisons (-) are not really different from meditative absorption / awakening (+); because they have the same unique inconceivable all-pervasive timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic: Union of the Two Truths free from all extremes & middle [U2T / U2T-opp].]

[Desire is not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively. Everything is indescribable / inexpressible / inconceivable in absolute terms, just conventionally / relatively / inter-subjectively. Like space: all-pervading, timeless, unconditioned, unchanging, limitless, centerless. All dharmas are primordially equal, pure, perfect, complete, free, enlightened, buddha qualities, the true Buddha. Phenomena [of samsara] are like nirvāṇa [Uopp].]

"Mañjuśrī, how should bodhisattvas understand desire to be [not really different from] absorption?
-
(i.e. Because all dharmas / opposites like them have the same inconceivable true nature & dynamic: the Union of the Two Truths [U2T / U2T-opp]. Because they are all empty of inherent existence [T2], not really dependently co-arisen / caused / existent / changing / ceasing <==> because of being conventionally dependently co-arisen relatively functional [T1], merely labeled / imputed / imagined by the mind [U3S], not completely non-arisen / non-caused / non-existent / non-changing / non-ceasing. And vice versa. Because they are all, like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'. Because they are all spontaneous natural pristine manifestations inseparable from the same unique Ground. Because they are all facets of the true Buddha teaching us the inconceivable true nature of Reality as it is. So, apparent opposites like that are not different / many, not identical / one, not both together, not neither. Because of this common true nature there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / judgment / ranking / acceptation / rejection / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.)

"Desire surges from the imagination [T1];

Those fancies too are unarisen [T2] [U2T].

That which has no arising has no abiding‍ —

Its location can never be determined.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Since it does not abide and has no location,

Desire is like the sky [like illusions, reflections … 'There, but not there.'].

Yet immature defiled beings

Imagine it to be affliction.

"This phenomenon, which knows no affliction,

Is then designated by the word desire [T1].

Were one to search in all ten directions,

One would not find its substance [T2] [U2T].

"This insubstantial desire

Is feared by confused, childish beings.

Those who fear where there is no danger

Can know no happiness.

"For instance, some people

Might perceive the sky as something frightening.

Terrified, they will run away, exclaiming,

'I must not see the sky!'

*********************************
"Yet, since space is omnipresent,

No one can be free from it.

*********************************
Corrupted, immature beings

Imagine it falsely.

"Thus, childish beings who do not know

Phenomena to be like the sky [like illusions, reflections … 'There, but not there.']

Yearn to rid themselves

Of insubstantial desire.

************************************************
"Since desire is like the sky

No one can be freed from it.

Perfectly freed and liberated,

Phenomena [of samsara] are like nirvāṇa [Uopp].
************************************************

"The buddhas of the past,

The guides of the present,

And the perfect buddhas yet to come

All have desire as their domain of experience.

*********************************************************
"When you have known desire [T1] to be empty [T2] [U2T],

There is no deliverance from it whatsoever.

*********************************************************
It is those who perceive desire as something frightening

Who think they must free themselves from it.

"Being a limit of nothing whatsoever,

********************************
The limit of desire is luminosity.

As it is without characteristics,
permanent, and sameness‍ —

I see it as the seat of awakening.
*********************************

"Beings who perceive it as existent

Aim to diminish desire.

Imagining the nonexistent,

They imagine its abandonment.
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

" 'I must abandon desire'‍ —

Giving rise to such a conception,

They would speak of its abandonment;

But such is these beings' mere conception.

**************************************
"The limit of desire defies thought

And is indestructible.

Thus it is equal to the limit of reality [Ground / Reality as it is].

So, do not think of being freed from it!
**************************************

"If one were freed from desire,

One would be freed from emptiness.

*********************************
Desire [T1] and emptiness [T2]

Are not two separate things [U2T].
*********************************
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

"In this way, these beings imagine

The birth of the unborn.

Therefore, to such immature beings whose consciousness is dualistic,

I have taught abandonment.

"Since it is unborn [T2],

Desire is just a label [T1] [U2T].

Names have no desire,

And no one at all is attached to a name.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Knowing desire to be without attachment,

And seeing it as limitless emptiness,

The wise do not see liberation

As a way to eliminate desire.

******************************************************
"Knowing that desire is like the qualities of awakening,
And like nirvāṇa,

I have taught immaculate absorption

With reference to the word desire.
******************************************************

"Desire rests on the sphere of peace.

Knowing it to be complete peace,

To the wise ones I have taught absorption
with reference to the word desire.

"Mañjuśrī, this is how bodhisattvas should understand desire to be [not different from] absorption.
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

___________________

[Anger is not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma.]

"Mañjuśrī, how should bodhisattvas understand anger to be [not really different from] absorption?

"As anger comes from rejecting,

It is also an affliction born from conditions [T1].

This self, which has arisen from a lack of self,

Comes about through the aggregation of many things [T1].

"Anger at harsh words

Comes about like lethal poison.

Words are simply the nature of sound

And therefore completely nonexistent [T2] [U2T[.
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"For instance, fire is kindled through the meeting

Of the grinding stick and grinding support.

Without these materials coming together,

Fire cannot be.

"Likewise, from unpleasant words

Arises vain anger [T1];

But if you examine these hollow words,

You will find no anger there [T2] [U2T].

"Anger does not come from words.

It does not reside inside,

Nor does anger arise from the outside‍ —

Since it is without origination, it is hollow.

"The coming together of causes

Is the source of anger.

If the causes come apart,

Anger is nowhere to be found.

"People may seek

Curd and milk, churn it with a stick,

And create the conditions

For butter to appear.

"Likewise, unpleasant words

Are sources of hollow anger:

Because of their illusions,

The unwise get fired up about them.

"Knowing anger to be caused by imputation [T1],

And therefore utterly insubstantial [T2] [U2T],

I have made this statement on the peace of absorption

With reference to the word anger.

*********************************
"Knowing anger to be equal to the limit of reality [Ground],

Rooted in suchness,

*********************************
And similar to the realm of phenomena,

I have taught about absorption.

"Mañjuśrī, this is how you should understand anger to be [not different from] absorption.

___________________

[Delusion is not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively. Like space: all-pervading, timeless, unconditioned, unchanging, limitless, centerless. Everything is indescribable / inexpressible / inconceivable in absolute terms, just conventionally / relatively / inter-subjectively. Apparent opposites are not really different / separate / multiple / dual / in opposition, not identical, not both together, not neither.It is not about accepting or rejecting / negating / abandoning / eliminating / stopping the three poisons / defilements / non-virtues / appearances / samsara, but about becoming aware of their inconceivable true nature & dynamic as it is here & now. All dharmas are primordially equal, pure, perfect, complete, free, enlightened, buddha qualities, the true Buddha.]

"Mañjuśrī, how should bodhisattvas understand delusion to be [not really different from] absorption?

"Delusion comes from ignorance [T1];

Ignorance too is nonexistent [T2] [U2T].

Where there is no delusion,

There can be no confusion.
-
(Note: "Nonexistent" means not really existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither; not different / many, not identical / one, not both together, not neither. It means "not inherently existing", not existing independently of the mind merely labeling / imputing / imagining it. It means not existing in absolute terms, just conventionally / relatively / inter-subjectively. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Beings confuse what is without confusion,

And perceive attachment where there is none.

This is just like a childish being

Vainly trying to tie a knot in space.

"Labeling nonexistent phenomena

As defilements:

This [problem] of childish beings is outrageous.

It is indeed the most heinous of evil deeds.

"Just as someone

May examine the sky

For ten million eons

And find no aggregates in it‍ —

"Likewise, due to confusion

The origin of immature beings is inconceivable.

Ignorance does not heap up‍ —

It cannot fill anything up.
-
(Note: "Inconceivable / indescribable / inexpressible" means indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual. collective, cosmic; pure, impure, neutral). Beyond extremes & middle like: existence, non-existence, both together, neither; difference, identity, both together, neither; separation, union, both together, neither; manyness, oneness, both together, neither; duality, non-duality, both together, neither; permanence, impermanence, both together, neither; continuity, discontinuity, both together, neither; causality, acausality, both together, neither; functionality, non-functionality, both together, neither; arising / born, non-arising / unborn, both together, neither; changing, non-changing, both together, neither; ceasing, non-ceasing, both together, neither; equal, unequal, both together, neither; pure, impure, both together, neither; perfect, imperfect, both together, neither; bound, free, both together, neither; enlightened, non-enlightened, both together, neither; samsara, nirvana, both together, neither; ignorance, wisdom, both together, neither; describable, indescribable, both together, neither; conceivable, inconceivable, both together, neither. Even beyond the two truths: dependent origination [T1], emptiness [T2], both truths together [2T], neither truth [1T]. It means the true nature & dynamic of Reality as it is is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"One may try to measure the sky,

But it has no beginning.

The sky cannot be filled by anything:

It is immeasurable.

"Likewise, for thousands of eons

Beings have been filled with ignorance;

Still, they are never being filled,

And they are never satisfied in the slightest.

"When a person who uses a bellow

First empties it, expelling its air, and

Having compressed it, opens it up again,

Nothing is to be found inside it.

"Likewise, desire is like a bellow:

Those who act out of delusion

Can never find satisfaction,

But only pursue further desires.

"Ignorance [T1] is said to be nonexistent [T2] [U2T]:

It is uprooted and insubstantial,

Rootless and without location;

Therefore, ignorance is inexhaustible.
(i.e. Ignorance / samsara is limitless and centerless; it has no beginning, no ending.)

*************************************
"Since ignorance is inexhaustible,

Its end cannot be found.
(i.e. Ignorance / samsara is limitless and centerless; it has no beginning, no ending.)

Therefore, I cannot make it disappear

For all sentient beings.
(i.e. Awakening is not about rejecting / abandoning / stopping samsara / reality as it is.)
*************************************

"To make an analogy,

Even if I were to remain alive

For inconceivably many tens of millions of eons

And every single day

"Cause as many beings as there are in a trichiliocosm

To pass into nirvāṇa,

Though I may succeed in this,

The realms of beings would still not be depleted.
(i.e. Ignorance / samsara is limitless and centerless; it has no beginning, no ending.)

"Created by ignorance,

The realms of beings are without marks.

Ignorance is like an illusion,

And its end can therefore not be found.
(i.e. Ignorance / samsara is limitless and centerless; it has no beginning, no ending.)

****************************************
"Since Buddha is the same as ignorance,

I have taught that they are no different.

****************************************
It is confused, childish beings

Who have given me the name Buddha.
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

***************************************************************
"Omniscience and ignorance are the same [not different] [Uopp];
***************************************************************

All ignorance [T1] is nonexistent [T2] [U2T].

Ignorance is the same as all beings,

And all beings are inconceivable.

"Inconceivability and ignorance

Are thus imputed by thought.

All of the mind is inconceivable,

And has no limit.
(i.e. Ignorance / samsara is limitless and centerless; it has no beginning, no ending.)
-
(Note: "Inconceivable / indescribable / inexpressible" means indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual. collective, cosmic; pure, impure, neutral). Beyond extremes & middle like: existence, non-existence, both together, neither; difference, identity, both together, neither; separation, union, both together, neither; manyness, oneness, both together, neither; duality, non-duality, both together, neither; permanence, impermanence, both together, neither; continuity, discontinuity, both together, neither; causality, acausality, both together, neither; functionality, non-functionality, both together, neither; arising / born, non-arising / unborn, both together, neither; changing, non-changing, both together, neither; ceasing, non-ceasing, both together, neither; equal, unequal, both together, neither; pure, impure, both together, neither; perfect, imperfect, both together, neither; bound, free, both together, neither; enlightened, non-enlightened, both together, neither; samsara, nirvana, both together, neither; ignorance, wisdom, both together, neither; describable, indescribable, both together, neither; conceivable, inconceivable, both together, neither. Even beyond the two truths: dependent origination [T1], emptiness [T2], both truths together [2T], neither truth [1T]. It means the true nature & dynamic of Reality as it is is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Since ignorance is immeasurable,

One cannot find its origin.

Without an origin,

How can it arise?

"If ignorance is unborn,

How could it ever cause confusion?

How could it ever cause confusion

Is how it also is with all buddhas.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

*****************************************************
"Knowing that they are neither different nor separate,

And that all phenomena are non-dual,

*****************************************************
I made this statement on the peace of absorption

With reference to the word ignorance.

************************************************
"When I came to know sameness,

I [understood] that ignorance was the same as it.
Knowing all of these to be the same,

Understand absorption accordingly.
************************************************
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

"Mañjuśrī, this is how you should understand ignorance to be [not different from] absorption.

___________________

[B.5 Virtues and non-virtues alike are not really different from meditative absorption / awakening; because they have the same unique inconceivable all-pervasive timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic: Union of the Two Truths free from all extremes & middle [U2T / U2T-opp].]

[Non-virtues are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Apparent opposites are not really different / separate / multiple / dual / in opposition, not identical, not both together, not neither.It is not about accepting or rejecting / negating / abandoning / eliminating / stopping the three poisons / defilements / non-virtues / appearances / samsara, but about becoming aware of their inconceivable true nature & dynamic as it is here & now. All dharmas are primordially equal, pure, perfect, complete, free, enlightened, buddha qualities, the true Buddha.]

"Mañjuśrī, how should bodhisattvas understand all non-virtues to be [not really different from] absorption?
-
(i.e. Because all dharmas / opposites like them have the same inconceivable true nature & dynamic: the Union of the Two Truths [U2T / U2T-opp]. Because they are all empty of inherent existence [T2], not really dependently co-arisen / caused / existent / changing / ceasing <==> because of being conventionally dependently co-arisen relatively functional [T1], merely labeled / imputed / imagined by the mind [U3S], not completely non-arisen / non-caused / non-existent / non-changing / non-ceasing. And vice versa. Because they are all, like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'. Because they are all spontaneous natural pristine manifestations inseparable from the same unique Ground. Because they are all facets of the true Buddha teaching us the inconceivable true nature of Reality as it is. So, apparent opposites like that are not different / many, not identical / one, not both together, not neither. Because of this common true nature there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / judgment / ranking / acceptation / rejection / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.)

"The features of being desirous,

And the turbulence of being angry,

As well as being ignorant‍ —

Know them all to be absorption.

"The production of any affliction

Is absorption‍ — be confident of that!

Afflictions [T1] are false and unreal [T2] [U2T];

Meditate on them all in this way.

"Mañjuśrī, this is how you should understand all non-virtues to be [not different from] absorption.
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

___________________

[Virtues are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma.]

"Mañjuśrī, how should bodhisattvas understand all virtues to be [not really different from] absorption?

"Whatever virtues beings may have,

And howsoever their minds and conduct may be,

All conduct is but one conduct;

Know absorption to be like this!

"Knowing the conduct of all beings

To be but one performance,

I have made this statement on the peace of absorption

With reference to the word all.
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

"Mañjuśrī, in this way, you should understand all virtues to be [not different from] absorption.

___________________

[B.6 Conditioned and unconditioned phenomena alike are not really different from meditative absorption / awakening; because they have the same unique inconceivable all-pervasive timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic: Union of the Two Truths free from all extremes & middle [U2T / U2T-opp].]

[Conditioned phenomena are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Everything is imperceptible / unfindable / unapprehendable / indifferentiable / limitless / uncountable / immeasurable in absolute terms, just conventionally / relatively / inter-subjectively.]

"Mañjuśrī, how should bodhisattvas understand all conditioned phenomena to be [not really different from] absorption?
-
(i.e. Because all dharmas / opposites like them have the same inconceivable true nature & dynamic: the Union of the Two Truths [U2T / U2T-opp]. Because they are all empty of inherent existence [T2], not really dependently co-arisen / caused / existent / changing / ceasing <==> because of being conventionally dependently co-arisen relatively functional [T1], merely labeled / imputed / imagined by the mind [U3S], not completely non-arisen / non-caused / non-existent / non-changing / non-ceasing. And vice versa. Because they are all, like space, illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.'. Because they are all spontaneous natural pristine manifestations inseparable from the same unique Ground. Because they are all facets of the true Buddha teaching us the inconceivable true nature of Reality as it is. So, apparent opposites like that are not different / many, not identical / one, not both together, not neither. Because of this common true nature there is no independent / universal / absolute / inherently existing basis for any differentiation / opposition / judgment / ranking / acceptation / rejection / change / improvement / purification … in absolute terms, just conventionally / relatively / inter-subjectively.)

"Formations [T1] are not formations [T2] [U2T].

In terms of numerical estimation,

They are uncountable and immeasurable‍ —

Know absorption to be so.

"Knowing formations to be immeasurable [T1],

Without body or substance [T2] [U2T],

I have made this statement on the peace of absorption
With reference to all formations.
-
(i.e. Non-duality, sameness or no difference: Apparent opposites – like movement vs. stillness, samsara vs. nirvana, the three spheres, the two truths, the Ground and its manifestations – are not really different / separate / multiple / dual / in opposition, not completely identical / united / one / non-dual, not both together, not neither [Uopp].)

"Mañjuśrī, this is how you should understand all conditioned phenomena to be [not different from] absorption.

___________________

[Unconditioned phenomena are not really different from absorption / stillness / peace / nirvana / awakening / buddha qualities / the true Buddha. All dharmas / opposites – good, bad, neutral – have the same unique inconceivable all-pervading timeless unborn unconditioned unchanging unceasing pristine true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T. Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma. Everything is imperceptible / unfindable / unapprehendable / indifferentiable / limitless / uncountable / immeasurable in absolute terms, just conventionally / relatively / inter-subjectively. Everything is indescribable / inexpressible / inconceivable in absolute terms, just conventionally / relatively / inter-subjectively.]

"Mañjuśrī, how should bodhisattvas understand all unconditioned phenomena to be [not really different from] absorption?

"Since this Dharma is naturally peaceful,

It is beyond number.

I have taught that peace formed by ignorance

Is formed by absorption.

"Knowing everything conditioned to be inexpressible

And uncreated,

I have taught such

To all beings who are attached to words.
-
(Note: "Inconceivable / indescribable / inexpressible" means indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual. collective, cosmic; pure, impure, neutral). Beyond extremes & middle like: existence, non-existence, both together, neither; difference, identity, both together, neither; separation, union, both together, neither; manyness, oneness, both together, neither; duality, non-duality, both together, neither; permanence, impermanence, both together, neither; continuity, discontinuity, both together, neither; causality, acausality, both together, neither; functionality, non-functionality, both together, neither; arising / born, non-arising / unborn, both together, neither; changing, non-changing, both together, neither; ceasing, non-ceasing, both together, neither; equal, unequal, both together, neither; pure, impure, both together, neither; perfect, imperfect, both together, neither; bound, free, both together, neither; enlightened, non-enlightened, both together, neither; samsara, nirvana, both together, neither; ignorance, wisdom, both together, neither; describable, indescribable, both together, neither; conceivable, inconceivable, both together, neither. Even beyond the two truths: dependent origination [T1], emptiness [T2], both truths together [2T], neither truth [1T]. It means the true nature & dynamic of Reality as it is is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

"Mañjuśrī, this is how you should understand all unconditioned phenomena to be [not different from] absorption."

As he completed these verses, thus delivering this inconceivable teaching, ninety-two thousand bodhisattvas gained the acceptance of phenomena being unborn. Seventy-two sextillion gods formed the resolve to attain unsurpassed and perfect awakening. Thirty-six thousand monks liberated their minds from the defilements, without further appropriation. Six thousand two hundred nuns also formed the resolve to achieve unsurpassed and perfect awakening. Eight million one hundred thousand male lay practitioners formed the resolve to achieve unsurpassed and perfect awakening. Four million two hundred thousand female lay practitioners also formed the resolve to reach unsurpassed and perfect awakening.
-
(Note: "Unborn / unarisen / unchanging / unceasing – not coming, not going" means not really dependently arisen / caused / born / existent / abiding / evolving / changing / ceasing / dying, not completely non-arisen / non-caused / non-born / non-existent / non-abiding / non-evolving / non-changing / non-ceasing / non-dying, not both together, not neither. It means there are not real three stages of becoming – (1) origination / birth / beginning / coming, (2) duration / life / middle / abiding / changing / evolving / increasing / decreasing / defilement / purification, (3) cessation / death / ending / going / extinction –. Not in absolute terms, just conventionally / relatively / inter-subjectively. These three stages of becoming are not really existent, not completely non-existent, not both together, not neither. It means its true nature & dynamic is the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites …)

*********************************

[C. The names of few absorptions as well as the spiritual accomplishments that they bring.]

Then Prince Mañjuśrī said to the Blessed One,

"If those bodhisattvas with sharp faculties who have come here hear the names of some absorptions, they will attain illumination in all phenomena.
They will be impervious to all the gods belonging to the entourage of Māra
and to those who hold the view that apprehends the person.
Through a single letter, they will understand all letters, and through all letters,
they will understand one letter.
They will become skilled in teaching the Dharma to all beings with unimpeded confident eloquence. They will gain acceptance of the profound Dharma.
They will understand all conduct to be of a single defining characteristic.
They will achieve an unobscured state through the four correct discriminations.
I beseech the Blessed Ones to teach the names of these absorptions."

To this the Blessed One responded,

"Mañjuśrī, to that end, listen carefully and keep in mind what I shall say."

Prince Mañjuśrī answered,

"Blessed One, so be it."

He then listened as the Blessed One had directed.

The Blessed One then said,

"Mañjuśrī, there is the absorption called the infinite immaculate.
If bodhisattvas obtain this absorption,
[Accomplishment:] they will reveal all forms to be pure.
"Mañjuśrī, there is the absorption called swift travel.
If bodhisattvas obtain this absorption,
[Accomplishment:] they will outshine the light of the sun and the moon.
"Mañjuśrī, there is the absorption called source of light.
If bodhisattvas obtain this absorption,
[Accomplishment:] they will overwhelm Śakra and Brahmā in their splendor.
"Mañjuśrī, there is the absorption called showing the land.
If bodhisattvas obtain this absorption,
[Accomplishment:] they will pacify the desire, anger, and ignorance of all their assembled retinues.
"Mañjuśrī, there is the absorption called unobstructed light.
If bodhisattvas obtain this absorption,
[Accomplishment:] they will illuminate all buddha realms.
"Mañjuśrī, there is the absorption called forgetting no Dharma.
If they obtain this absorption,
[Accomplishment:] bodhisattvas will retain all the Dharma teachings taught by the Buddha and teach them to others as well.
"Mañjuśrī, there is the absorption called imitating the pleasant sound of the lion's roar.
If they obtain this absorption,
[Accomplishment:] bodhisattvas will make themselves heard all the way up to the Brahmā realm.
"Mañjuśrī, there is the absorption called
truly creating all forms of joy, contentment, and satisfaction.
If they obtain this absorption,
[Accomplishment:] bodhisattvas will gladden the various minds and thoughts of all sentient beings.
"Mañjuśrī, there is the absorption called captivating to behold and greatly joyous.
If they obtain this absorption,
[Accomplishment:] bodhisattvas will become captivating to behold and to listen to.
"Mañjuśrī, there is the absorption called
source of inconceivable qualities, wellspring of the precious domain of wisdom, singular stream free of affliction.
If they obtain this absorption,
[Accomplishment:] bodhisattvas will be able to display all miracles and subdue all beings.
"Mañjuśrī, there is the absorption called the symbol of all languages.
If they obtain this absorption,
[Accomplishment:] bodhisattvas will understand all languages, expressions, and signs.
They will reveal a single letter through all letters, and all letters through a single letter.
"Mañjuśrī, there is the absorption called
accumulation and demonstration of all merit and roots of virtue arisen from ripened action.
If they obtain this absorption,
[Accomplishment:] bodhisattvas will remain in equipoise without saying anything.
Without uttering a single sound, they will cause all beings to hear the words Buddha, Dharma, Saṅgha, hearers, solitary buddhas, bodhisattvas, and perfections.
"Mañjuśrī, there is the absorption called the exalted king of all dhāraṇīs.
If they obtain this absorption,
[Accomplishment:] bodhisattvas will know how to engage in the accomplishment of infinite dhāraṇīs.
"Mañjuśrī, there is the absorption called
the array of confident eloquence in all Dharma teachings.
If they obtain this absorption,
[Accomplishment:] bodhisattvas will become confidently eloquent in all utterances, languages, sounds, and expressions."

Then Prince Mañjuśrī said to the Blessed One,

"Blessed One, I have an insight to share regarding the unique description of qualities expressed in this Dharma teaching."

The Blessed One responded,

"Mañjuśrī, please share your insight."

Mañjuśrī then said,

"Blessed One, I wish that those bodhisattvas who are free of doubt and hesitation and who teach, hold, recite, integrate, and authentically and extensively expound this Dharma teaching to others, undoubtedly achieve confident eloquence in this very lifetime.
I wish that they obtain swift confidence, vast confidence, confidence in the profound, unforgetting confidence, and variegated confidence.
I wish that their minds become free from all animosity toward any sentient being.
Why do I make that wish?
It is because the accomplishment of this Dharma teaching depends on precisely this conduct."

The Blessed One then approved of Prince Mañjuśrī, saying

"Mañjuśrī, excellent, excellent.
Your words are well spoken. Mañjuśrī, for instance,
it is incontrovertible that generosity yields great wealth.
It is incontrovertible that discipline leads to rebirth in the upper realms.
It is incontrovertible that study leads to great insight.
It is incontrovertible that familiarization leads to separation.
Likewise, Mañjuśrī, it is incontrovertible that this Dharma teaching will bring forth confident eloquence in this very lifetime.

"Mañjuśrī, the rising sun dispels all the thick black of darkness.
Mañjuśrī, likewise, you should wish for confident eloquence to arise as soon as this Dharma teaching is delivered.

"Mañjuśrī, for instance, bodhisattvas who abide on the seat of awakening are certain to fully awaken to unsurpassed and perfect buddhahood.
Likewise, Mañjuśrī, bodhisattva great beings who recite this Dharma teaching are certain to achieve confident eloquence in this very lifetime.

"Mañjuśrī, therefore, bodhisattva great beings who wish to achieve confident eloquence in this very lifetime should without doubt or hesitation obtain this Dharma teaching, hold it, recite it, read it, understand it, and expound it extensively and correctly to others."

Then the bodhisattva great being Amalagarbha said to the Blessed One,

"Blessed One, after you pass into parinirvāṇa, I too will work to ensure that those bodhisattvas who have no doubt or hesitation and who retain, hold, read, understand, and correctly and extensively expound this Dharma teaching to others achieve confident eloquence in it."

*********************************

[D. No need for the Buddha to bless this Dharma teaching.
It is auto truth blessing. The truth, Reality as it is, stands on its own.]

At this point, the evil Māra came weeping and wailing before the Blessed One and said,

"Blessed One, if the thus-gone, worthy, perfect buddha is compassionate and bestows happiness to suffering beings, then I beseech the Blessed One not to further bless this Dharma teaching, so as to dispel my own mental anguish.
Blessed One, when the Blessed One was seated on the seat of awakening, and now as he delivered this Dharma teaching, I was tormented by intense suffering, anguish, and sorrow.
Blessed One, if any sentient being who so much as hears this Dharma teaching will proceed irreversibly to unsurpassed and perfect awakening, then no need to mention that those who not only hear but retain, hold, read, understand, and expound this Dharma teaching extensively and correctly to others will likewise proceed irreversibly to unsurpassed and perfect awakening.
All these beings will fully pass into nirvāṇa.
Therefore, Blessed One, my māra realm will become empty.
If the thus-gone, worthy, perfect buddha is compassionate and bestows happiness onto those who suffer, then I beseech the Blessed One to relieve my suffering.
I beseech the Blissful One to relieve my suffering."

Then the Blessed One responded to the evil Māra,

"Evil one, do not fear.
Not all sentient beings will fully pass into nirvāṇa.
Evil one, nor will I bless this Dharma teaching, so do not fear."

When the Blessed One had consoled him, the evil Māra was satisfied, pleased, and happy.
He became joyful, delighted, and elated, and instantly disappeared.

Then Prince Mañjuśrī spoke to the Blessed One,

"Blessed One, with what intention did you tell the evil Māra that you would not bless this Dharma teaching?"

The Blessed One responded,

"Mañjuśrī, since no phenomenon is blessed, all phenomena are blessed.
-
(i.e. The truth, reality as it is, stands on its own; no need for anybody's blessing.
It is all-pervading with or without a Buddha present.)
-
Since this Dharma teaching is not blessed either, it is blessed.
Mañjuśrī, that is why I told the evil Māra that I would not bless this Dharma teaching.
Mañjuśrī, by the power of truth and the truth of these words,
since no phenomenon is blessed, they are all blessed.
-
They [phenomena] are beyond distinction, inexpressible,
without characteristics, inexplicable, unutterable,
non-dual, without duality [not many, not one],
and identical with the limit of reality [Ground / Suchness].
They are steeped in suchness
and are of the nature of the realm of phenomena [Ground / Basis / Source / Suchness / U2T].

By the power of this truth and these true words,
may this Dharma teaching spread throughout the world!"

*********************************

[E. Conclusion - a request for Ānanda]

Then, having performed this truth blessing, the Blessed One addressed the venerable Ānanda,

"Ānanda, this Dharma teaching and all the eighty-four thousand sections of Dharma are the same, so you must therefore retain this teaching of The Universal Gateway.
You must hold it, read it, master it, and teach it extensively and authentically to others.
Why is that?
Ānanda, it is because the thus-gone ones teach the eighty-four thousand sections of the Dharma to beings once they have understood this realm of Dharma of The Universal Gateway.
Ānanda, for that reason you must guard, retain, and master this Dharma teaching."

When the Blessed One had said this, the bodhisattva great being Amalagarbha, Prince Mañjuśrī, Venerable Ānanda, and the whole world with its gods, humans, asuras, and gandharvas rejoiced and praised the Blessed One's words.

This concludes The Exposition on the Universal Gateway, the tenth of the one hundred thousand sections of the Dharma discourse known as The Noble Great Heap of Jewels.

IV. Colophon

Source: https://read.84000.co/translation/toh54.html

Translated, edited, and finalized by the Indian preceptors Jinamitra and Surendrabodhi along with the chief editor-translator Bandé Yeshé Dé.

All dharmas – good, bad, neutral – have the same unique inconceivable true nature & dynamic as it is / Suchness / Ground / Basis / Source / U2T.

Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional.

Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma.

Everything is like illusions; dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional.

Everything is dependently co-appearing but empty, empty but still conventionally dependently co-appearing and relatively functional, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma.

Unborn / unconditioned / non-existent / unchanging / unceasing in absolute terms, just conventionally / relatively / intersubjectively.

Everything is imperceptible / unfindable / unapprehendable / indifferentiable / limitless / uncountable / immeasurable in absolute terms, just conventionally / relatively / inter-subjectively.

Everything is indescribable / inexpressible / inconceivable in absolute terms, just conventionally / relatively / inter-subjectively.

Without any inherently existing characteristics / marks / particularities / parts.

All dharmas are primordially equal, pure, perfect, complete, free, enlightened, buddha qualities, the true Buddha.

Like space: all-pervading, timeless, unconditioned, unchanging, limitless, centerless.

Untrue / unreal.

Apparent opposites are not really different / separate / multiple / dual / in opposition, not identical, not both together, not neither.

It is not about accepting or rejecting / negating / abandoning / eliminating / stopping the three poisons / defilements / non-virtues / appearances / samsara, but about becoming aware of their inconceivable true nature & dynamic as it is here & now.

Middle Way Buddhism Blog

Saturday, December 17, 2022

The Exposition on the Universal Gateway - 224

II. Introduction

III. The Translation

[A. Context, a great gathering, and the request]

[B. The Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway]

[C. The names of few absorptions as well as the spiritual accomplishments that they bring.]

[D. No need for the Buddha to bless this Dharma teaching.
It is auto truth blessing. The truth, Reality as it is, stands on its own.]

[E. Conclusion - a request for Ānanda]

IV. Colophon

Saturday, December 17, 2022

The Exposition on the Universal Gateway - 224

II. Introduction

III. The Translation

[A. Context, a great gathering, and the request]

[B. The Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway]

[C. The names of few absorptions as well as the spiritual accomplishments that they bring.]

[D. No need for the Buddha to bless this Dharma teaching.It is auto truth blessing. The truth, Reality as it is, stands on its own.]

[E. Conclusion - a request for Ānanda]

IV. Colophon

[D. No need for the Buddha to bless this Dharma teaching.
It is auto truth blessing. The truth, Reality as it is, stands on its own.]