Unraveling the Intent - Part I - 233a

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[Illusion vs. Reality as it is]

Unraveling the Intent - 233a
– Part I – 
– Introduction, Prologue, Chapters 1-6 out of 10 –

Source: https://read.84000.co/translation/toh106.html

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

Date: 14 janv. 2023

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I. Summary

Source: https://read.84000.co/translation/toh106.html

In Unraveling the Intent, the Buddha gives a systematic overview of his three great cycles of teachings, which he refers to in this text as the “three Dharma wheels” (tri­dharma­cakra).

In the process of delineating the meaning of these doctrines,
the Buddha unravels several difficult points regarding

• the ultimate [T2] and relative [T1] truths,

• the nature of reality [Ground / U2T],

• and the contemplative methods conducive to the attainment of complete and perfect awakening,

and he also explains what his intent was when he imparted teachings belonging to each of the three Dharma wheels.

In unambiguous terms, the third wheel is proclaimed to be of definitive meaning.

Through a series of dialogues with hearers and bodhisattvas,
the Buddha thus offers a complete and systematic teaching on the Great Vehicle,
which he refers to here as the Single Vehicle.

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II. Introduction

Source: https://read.84000.co/translation/toh106.html

Setting and Summary

In Unraveling the Intent, the Buddha gives a systematic overview of his three great cycles of teachings, which he refers to in this text as the “three Dharma wheels” (tri­dharma­cakra). In the process of delineating the meaning of these doctrines, the Buddha unravels several difficult points regarding the ultimate and relative truths, the nature of reality, and the contemplative methods conducive to the attainment of complete and perfect awakening,
and he also explains what his intent was when he imparted teachings belonging to each of the three Dharma wheels.
Through a series of dialogues with hearers and bodhisattvas, the Buddha thus offers a complete and systematic teaching on the Great Vehicle, which he refers to here as the Single Vehicle .

The sūtra is set in an unfathomable palace displayed by the Buddha’s powers and attended by countless beings.
The three gates of liberation (emptiness, appearancelessness, and wishlessness) are the entrance to this abode of the tathāgatas,
the inconceivable non-dual state of a buddha who, possessed of the gnosis (jñāna) of the Tathāgata’s liberation, is dwelling in the domain of truth (dharmadhātu),
together with an immeasurable retinue of hearers and a retinue of bodhisattvas
including Gam­bhīrārtha­saṃdhi­nirmo­cana, Vidhi­vatpari­pṛcchaka, Dharmodgata,
Su­viśuddha­mati, Viśālamati, Guṇākara, Para­mārtha­samud­gata,
Avaloki­teśvara, Maitreya, and Mañjuśrī.

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The Context

The sūtra is structured in the form of a series of dialogues between the Buddha and advanced bodhisattvas or hearers, as well as between bodhisattvas (see chapter 1).
These dialogues deal with both the theory and practice of the entire bodhisattva path.

Narrative elements are extremely limited in this teaching. However, a narrative pattern can be found in chapter 2 and 3, which begin, respectively, with a story about a group of non-Buddhists (tīrthikas) and some followers of the Buddha who have gathered to discuss a difficult point regarding the nature of reality [Ground / U2T] and cannot agree on anything. The main protagonists then beg the Buddha to provide an explanation for the quandary these assemblies cannot not resolve, or alternatively to explain his underlying intent when he expounded the teachings that gave rise to conflicting interpretations.

Each chapter starts with a question on a topic requiring further elucidation:

[A. Ground / Basis / True nature of Reality as it is / Union of the Two Truths / U2T:]

1. In the first chapter, the bodhisattva Vidhi­vatpari­pṛcchaka questions the bodhisattva Gam­bhīrārtha ­saṃdhi­nirmo­cana on the inexpressible (anabhilāpya) and non-dual (advaya) ultimate.
   -
   (i.e. The ultimate [T2 / Ground / U2T] is inexpressible / inconceivable and non-dual, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma. Yet, in order to lead beings to awakening, buddhas teach using [dualistic] words, concepts, labels, views [T1] [U2T].)

2. In the second chapter, the bodhisattva Dharmodgata questions the Buddha on
   the ultimate beyond speculation (sarva­tarka­samati­krānta).
   -
   (i.e. Although the ultimate [T2 / Ground / U2T] is beyond speculation [inexpressible / inconceivable],
   the Buddha taught liberation by means of verbal expressions and conventions
   belonging to the domain of phenomenal appearances and notions [T1] [U2T].)

3. In the third chapter, the bodhisattva Su­viśuddha­mati questions the Buddha on
   the ultimate that is beyond being distinct or indistinct (bhe­dābhe­dasa­mati­krānta)
   from conditioned phenomena.
   -
   (i.e. The Two Truths – appearance & emptiness [2T], or the Ground and its manifestations [GM] –
   are not distinct / two, not indistinct / one, not both together, not neither.)

4. In the fourth chapter, Subhūti questions the Buddha on
   the ultimate that is of a single nature (ekarasa) within all phenomena [Ground / U2T].
   -
   (i.e.  ‘The single nature everywhere’ is the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic … of all dharmas / opposites as pointed by the concept of the Union of the Two Truths [U2T / U3S / Uopp / U2T-2T / UGM].
   This ultimate truth [the Ground / U2T] is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand – because it is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).
   Yet, after the Buddha has attained complete and perfect awakening,
   He communicated through words, gave explanations, established distinctions,
   expressed himself through conventions, and imparted teachings [T1];
   Because the Ground / emptiness [T2] and its manifestations / appearances [T1] are inseparable [UGM / U2T].)

[B. Path:]

5. In the fifth chapter, the bodhisattva Viśālamati questions the Buddha on
   the secrets of mind (citta), thought (manas), and cognition (vijñāna).
   -
   (i.e.  Bodhisattvas are called skilled in the ultimate [as the Ground / U2T] as soon as they act / perceive / know / appropriate while being fully aware of the inconceivable unique true nature & dynamic of all dharmas involved – ex. the three spheres, the apparent opposites, the two truths themselves, and the Ground and its manifestations. This way they act / perceive / know more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Union of the Two Truths about all dharmas involved [U2T / U3S / Uopp / U2T-2T / UGM].)

6. In the sixth chapter, the bodhisattva Guṇākara questions the Buddha on
   the three defining characteristics (lakṣaṇa) of phenomena.
   -
   (i.e. Bodhisattvas are called ‘skilled in the defining characteristics of phenomena’ when they distinctly perceive phenomena exactly as they are [U2T], without apprehending / differentiating / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively, without reifying / superimposing any essence on the conventional / relative <==> thus empty of inherent existence.) 

7. In the seventh chapter, the bodhisattva Para­mārtha­samud­gata questions the Buddha on
   the three kinds of essencelessness (niḥsva­bhāvatā)
   as well as on the Buddha’s three turnings of the Dharma wheel.
   -
   (i.e. The Teaching of Definitive Meaning on the Ultimate:
   The complementarity of the diversity of provisional interpretable meanings / teachings (dependent origination / causality / karma [T1], and emptiness [T2]) and of the unique definite meaning / teaching (the inconceivable Genuine-emptiness or Union of the Two Truths [U2T] free from all extremes & middle about all dharmas). Ex. The three turnings of the Wheel of Dharma.
   -
   The speech expounding the underlying intent of the buddhas is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand.
   -
   The Buddha teaches without teaching a single vehicle (single path of purification), using various adapted skillful means / tools / concepts / views / methods / practices / goals … because beings have different karma.
   It is teaching without apprehending / differentiating / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively.
   It is gradually teaching more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T].
   It is gradually transcending all appearances / conditioning / karma / suffering,
   by gradually realising the true nature & dynamic of more and more subtle dharma.
   -
   This teaching of definitive meaning expounded by the Blessed One in reference to the statement,
   -
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   [THE ULTIMATE MEANING: The inconceivable Union of the Two Truths about all dharmas:]
   ‘All phenomena [although conventionally dependently co-arisen & relatively functional [T1],]
   are without an essence [T2 - empty of inherent existence] [U2T];
   unborn, [unconditioned, unchanging,] unceasing, [not really increasing / decreasing / defiled / purified,]
   [There are no real three stages of becoming for anything – not  in absolute terms, just conventionally / relatively / inter-subjectively.]
   [They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’]
   [They are not really existent, not completely non-existent, 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, not both together, not neither;
   not arisen / changing / ceasing, not non-arising / non-changing / non-ceasing, not both together, not neither;
   not dependent / caused, not independent / uncaused, not both together, not neither;
   not empty, not non-empty, not both together, not neither;
   not dependently co-arisen [T1], not empty of inherent existence, not both truths together, not neither;
   not equal / pure / perfect, unequal / impure / imperfect, not both together, not neither;
   not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
   Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.]
   primordially in the state of peace, and naturally in the state of nirvāṇa.
   [They are like primordially timeless, limitless, spontaneous, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha continually teaching us the inconceivable true nature & dynamic as it is of all dharmas [U2T].]’
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   should also be added to all the discourses of provisional meaning …
   It is identical in all discourses of provisional meaning and thus perfectly clarifies their interpretable intent.
   It is identical in all discourses of provisional meaning and does not hinder any endeavor in the course of the hearers’, solitary realizers’, or bodhisattvas’ vehicle.)

8. In the eighth chapter, the bodhisattva Maitreya questions the Buddha on
   the practice of mental stillness (śamatha) and insight (vipaśyanā).
   -
   (i.e. The Teaching of Definitive Meaning on Yoga:
   Union of stillness and insight. Meditating without meditating, without apprehending / differentiating / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively, not falling into any extreme or middle, more and more in accord with the two inseparable aspect of Reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle about all dharmas [U2T], with the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths themselves [U2T-2T], the Union of the Ground and its manifestations [UGM / U2T-GM].
   All dharmas / opposites — like stillness and insight; like the three spheres (ex. (1) subject / mind, (2) relation / action / meditating, (3) object / phenomena), like the two truths themselves, like the Ground and its manifestations — are not distinct / different / separate / multiple / dual, not indistinct / identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, not both together, not neither; not ‘this’, not ‘non-this’, not bothe together, not neither – for whatever ‘this’ is. Meaning indescribable / inconceivable.
   They are like a Union of being empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints [T1], merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U3S].
   And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
   They are like space, illusions, reflections, mirages, dreams, echs, magical tricks: ‘There, but not there.’
   So there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / stop / subtract / not do in absolute terms, nothing to change / improve / increase / decrease / purify in absolute terms, just conventionally / relatively / inter-subjectively.)

9. In the ninth chapter, the bodhisattva Avaloki­teśvara questions the Buddha on
   the stages of the bodhisattva path and the Single Vehicle (ekayāna).

[C. Result:]

10. In the tenth chapter, the bodhisattva Mañjuśrī questions the Buddha on
    the bodies (kāya) and activity of the tathāgatas.

From a broader perspective, it is possible to consider that the teaching imparted in this sūtra is structured in terms of the [A] basis (āśraya), [B] the path (mārga), and [C] the result (phala).

• [A] The first four chapters on the five characteristics of the ultimate
  as defined in the Prajñāpāramitā sūtras represent a teaching
  on the abovementioned basis [Ground], namely, true reality (tathatā) as it is;

• [B] chapters 5–9, a teaching on the path in terms of practices and stages to attain awakening; and

• [C] chapter 10, a teaching on the result
  through the doctrine of the tathāgatas’ bodies and activity to awaken beings.

All major Tibetan traditions consider

• chapter 3, focusing on the relation between the two truths, and

• chapter 8, focusing on meditative practice, to be authoritative.

• These are among the scriptures most quoted on their respective topics by Tibetan authors regardless of lineage.

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Main Points of the Subject Matter – Chapters 1-10

A. The Basis / Ground / View – Chapters 1-4 : Union of the Two Truths about all dharmas

The first four chapters point out
the [true] nature [& dynamic] of reality [as it is]
by [conventionally] distinguishing [apparent opposites / dualities like:]

• the unconditioned from the conditioned,

• the pure from the afflicted,

• the ultimate [T2] from the conventional [T1],

• non-dual gnosis [direct cognition] from mind’s elaborations [indirect cognition],

• inexpressible reality from conventional expressions, and

• the actual from the imaginary.

• (i.e. We have no choice but to use apparent oppositions / dualities / views on a gradual path leading to an inexpressible / inconceivable awakening, leading to the transcendence of all oppositions / dualities / views; including the apparent opposition / duality between the two truths, between the conventional / relative and the absolute / emptiness.
  Meanwhile, in order to reduce our grasping at these apparent oppositions / dualities / views, we use concepts like: the Inseparability / Interdependence /Sameness / Non-duality / Union of the conditioned and unconditioned, the Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of apparent opposites in general [Uopp], the Union of the Two Truths about the two truths themselves [U2T-2], the Union of the Ground and its manifestations [UGM]; etc.
  Meaning that these apparent opposites / dualities, like the two truths, are not really different / separate / multiple / dual / in opposition in absolute terms (nor identical / one), but are more like: inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony <==> thus empty of inherent existence <==> merely labeled / imputed / imagined by the mind in dependence of its past experience / conditioning / karma.
  So we can use them as possible useful valid tools / adapted skillful means, but never in absolute terms, that is without apprehending / differentiating / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively.)

[1.] The first chapter thus starts with
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the [apparent] distinction [opposition / duality] between conditioned and unconditioned phenomena,
[The apparent opposition / duality between samsara / movement and nirvana / peace;
or the apparent opposition / duality between any conceptual opposites in general.]
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which became a prevalent theme in the various Abhidharmas.
Through this distinction [opposition / duality],

• the point is made that the ultimate [T2] is inexpressible and non-dual.
  The realization of this inexpressible ultimate is achieved through gnosis alone.

• Conceptions in terms of [opposition / dualities like] conditioned and unconditioned
  merely exist in the way of a magical illusion. [‘There, but not there.’]

• Yet, in order to lead beings to awakening, buddhas have to use such labels [T1].

• (i.e. Apparent opposites like the two truths
  are not really different / separate / dual / contradictory / in opposition:
  All dharmas / opposites are dependently co-appearing but empty, merely labeled / imputed by the mind;
  they are empty but still dependently co-arisen relatively functional appearances / tools.
  So we can use them conventionally / relatively / inter-subjectively, but never in absolute terms;
  we can use without using them, without apprehending / differentiation / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively.)

[2.] The second chapter elaborates on this very point.

• Although the ultimate [T2] is beyond speculation [inexpressible / inconceivable],

• the Buddha taught liberation by means of verbal expressions and conventions
  belonging to the domain of phenomenal appearances and notions [T1].

• (i.e. Apparent opposites like the two truths
  are not really different / separate / dual / contradictory / in opposition:
  All dharmas / opposites are dependently co-appearing but empty, merely labeled / imputed by the mind;
  they are empty but still dependently co-arisen relatively functional appearances / tools.
  So we can use them conventionally / relatively / inter-subjectively, but never in absolute terms;
  we can use without using them, without apprehending / differentiation / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively.)

As a consequence, the first two chapters
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delineate two domains corresponding to the two truths [2T] (satyadvaya):
[The apparent opposition / duality between appearance and reality as it is; or
the apparent opposition / duality between appearance / causality [T1] and emptiness [T2].]
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• (1) the pure domain of the ultimate [T2],
  which, being inexpressible, non-dual, and beyond speculation,
  is the realm of nonconceptual gnosis free from conventional appearance and notions, and

• (2) the afflicted domain of dualistic conventional expressions and notions [T1],
  which is the realm of mental elaborations.

• (i.e. The two views about the two truths:
  (i) the variety of expressible conventional dependently arisen relative appearances [T1]
  vs. the inexpressible / inconceivable unique Ground / Basis / Source / True nature & dynamic of Reality as it is [U2T];
  (ii) the variety of expressible conventional dependently arisen relative appearances [T1]
  vs. the inexpressible / inconceivable unique emptiness of inherent existence [T2].
  Also expressed by saying that Genuine-emptiness free from all extremes & middle [T2+] = the inconceivable Union of the Two Truths free from all extremes & middle [U2T]. Meaning Reality as it is is not mere-emptiness / non-existence / nothingness // nihilism, but emptiness inseparable from appearances / dependent origination / relativity / causality / functionality.)

• (i.e. The two truths are:
  (1) The variety of conventional / relative / inter-subjective truths: Conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints (physical, conceptual, mental; subject, relation / action, objects; pure, impure, neutral; past, present, future.
  (2) The unique ultimate truth: emptiness of inherent existence.
  (3) The inconceivable non-dual Ground / Union of the Two Truths: These two truths are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony <==> thus themselves empty of inherent existence <==> themselves conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoint, merely labeled / imputed / imagined by the mind.)

These domains are respectively labeled by the buddhas as “the unconditioned” and “the conditioned” only for the sake of instructing beings, for the Buddha explains that this distinction between unconditioned and conditioned is only made on the level of the conditioned, namely, from the perspective of dualistic conventions [T1]. Within the realm of these conventional expressions, in the context of the path, it follows that these two domains are apparently mutually exclusive [T1],
although the Buddha hints at the fact that, from the perspective of the ultimate [T2], the conditioned is not the conditioned and the unconditioned is not the unconditioned [Uopp].

[3.] Chapter 3 explains how
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the indescribable / inconceivable relation between [the two truths:]
the ultimate [T2 – emptiness or the Ground]
and conditioned phenomena [T1 – appearances or manifestations]
[The inconceivable inseparability / interdependence / sameness / non-duality /
harmony / Union of the Two Truths [U2T], or Union of the Ground and its manifestations [UGM].]
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seen from this higher perspective should be communicated on the level of conventions.
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(i.e. Union of the Two Truths about all dharmas / opposites:
All dharmas / opposites are like an inconceivable Union of being empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U2S].
And vice versa; one aspect / truth implies / enables / proves / supports / is in harmony with the other [U2T].
They are like space, illusions, mirages, dreams, echos, magical tricks: ‘There, but not there.’
They are not really existent, not completely non-existent, 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 arisen / changing / ceasing, not non-arisen / non-changing / non-ceasing, not both together, not neither;
not dependent / caused, not independent / non-caused, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not equal / pure / perfect, not unequal / impure / imperfect, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).
So we have no independent / universal / absolute / inherently existing basis for any differentiation / opposition / discrimination / judgment / ranking / acceptation / affirmation / seeking / activity / rejection / negation / abandonment / elimination / stopping / non-activity / change / improvement / purification … of anything in absolute terms, just conventionally / relatively / inter-subjectively.)

From this standpoint,
one cannot say whether the ultimate [T2] is distinct or indistinct from conditioned phenomena [T1].
The Buddha shows that positing these two domains as distinct or indistinct is wrong

Since conditioned phenomena are characterized by
the fact of being produced by causes and conditions,
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it is inappropriate to conceive
(a) the conditioned [T1] and (b) the emptiness of an inherent nature [T2]
as either identical or different.
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(i.e. Apparent opposites – including the two truths themselves: the conventional / relative / conditioned / appreating and emptiness – are not really different / separate / two / dual, not completely identical / united / one / non-dual, not both together, not neither.
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Union of the Two Truths about the two truths themselves:
All dharmas / opposites – including the two truths themselves – are like an inconceivable Union of being empty of inherent existence [T2] <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means / counterpoints, merely labeled / imputed / imagined by the mind in dependence of its past experiences / conditioning / karma [U2S].
And vice versa; one aspect / truth implies / enables / proves / supports / is in harmony with the other [U2T].
They are like space, illusions, mirages, dreams, echos, magical tricks: ‘There, but not there.’
They are not really existent, not completely non-existent, 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 arisen / changing / ceasing, not non-arisen / non-changing / non-ceasing, not both together, not neither;
not dependent / caused, not independent / non-caused, not both together, not neither;
not empty, not non-empty, not both together, not neither;
not equal / pure / perfect, not unequal / impure / imperfect, not both together, not neither;
not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).
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Even the so-called ‘ultimate truth / emptiness’ is a conventional truth / tool / adapted skillful means.
We can use it, but never grasp it as if it was an independent / universal / absolute / inherently existing truth.
The conventional / relative / apparent [T1] and the absolute / ultimate / emptiness [T2] 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.
The true nature of Reality as is is is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).)
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On the one hand,
being conditioned (i.e., dependent on something other) [T1] is identical with
being empty of an intrinsic nature [T2];
on the other hand, the domain of
the conditioned is defined as the realm of afflictions [T1], [different]
while the domain of the unconditioned is understood as the pure realm [T2].
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(i.e. Not many / distinct, not one / indistinct: Apparent opposites in any duality / triad / quad / etc. – including the three spheres of any relation / action, the two truths themselves, the Ground and its manifestations – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.)

[4.] Some might therefore think that phenomena [T1] and the nature of phenomena [T2] [U2T] are distinct, but the Buddha teaches in the fourth chapter that
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the empty nature of conditioned phenomena, the ultimate [T2],
cannot be said to be distinct from those phenomena [T1] [U2T].
**************************************************************
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(i.e. Apparent opposites like the two truths are not really different / separate / two / dual,
not completely identical / united / one / non-dual, not both together, not neither.
Apparent opposites like the two truths are themselves empty of inherent existence <==>
because of being conventionally dependently co-arisen (interdependent) relatively functional
appearances / tools / adapted skillful means / antidotes / counterpoints,
merely labeled / imputed / imagined by the mind.
They are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
They are not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is.
Meaning indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).)
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As such, this subtle and profound ultimate is indeed of a single character [T2 - emptiness]
within phenomena whose defining characteristic appears to be diverse [T1 - appearances].
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(i.e. Reality as it is is not many, not one, not both together, not neither;
not mere dependently co-arisen relatively functional appearances / existence [T1],
not mere-emptiness / non-existence [T2], not both truth together [2T],
not neither [1T]. Reality as it is is the inconceivable Union of the Two Truths [U2T],
the inconceivable Union of apparent opposites [Uopp].)
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To realize this nature of phenomena [U2T], which is unconditioned selflessness,
one should only rely on non-dual gnosis
(i.e. Gnosis is an inconceivable personal spontaneous non-dualistic non-conceptual direct perception / realisation / experience of the inconceivable true nature of Reality as it is here & now.),
not [the ordinary conditioned dualistic conceptual] mind.

B. The Path – Chapters 5-9

[5.] Chapter 5 is a presentation of the “secrets of mind, thought, and cognition.”
Here the Buddha introduces the concept of “appropriating cognition” (ādānavijñāna), also called “subliminal cognition” (ālayavijñāna), “mind” (citta), or “mind containing all the seeds” (sarvabījaṃ cittam). This mind, in which mental events manifest, acts is like a mirror in which reflections appear. It is the basis of previous mental imprints resulting from volitions and actions that create predispositions (i.e., latent dispositions) to experience reality in conventional terms. However, once bodhisattvas cognize in an intuitive and personal way the ultimate by means of gnosis, they no longer perceive this mind. In the closing verses of this chapter, the Buddha explains that this mind is without a self, since it is conditioned and composed by seeds. Through these definitions, the Buddha de facto delineates two realms: the domain of dualistic mind and the domain of non-dual gnosis.

[6.] Chapter 6 is a teaching on the three defining characteristics (lakṣaṇa) of phenomena: the imaginary defining characteristic (pari­kalpita­lakṣaṇa), the other-dependent defining characteristic (para­tantra­lakṣaṇa), and the actual defining characteristic (pari­niṣpanna­lakṣaṇa):
(1) The imaginary defining characteristic is the superimposition onto phenomena of an essence or a defining characteristic existing from its own side, by means of designations or conventional expressions. This imaginary characteristic is utterly false in the way of a visual aberration, since phenomena are ultimately devoid of any defining characteristic that makes them what they are.
(2) The other-dependent defining characteristic corresponds to the dependent arising of phenomena [T1]. It refers to phenomenal appearances upon which an imaginary defining characteristic is superimposed. This point is grasped once the imaginary defining characteristic of phenomena is understood to be a wrong conception. It is worth noting that the other-dependent defining characteristic delineates the domain of conditioned cognitions, namely, the mind as presented in chapter 5 (this point is made clear in 7.­10 with regard to karma and rebirth), and as such, represents the domain of affliction (see 6.­11).
(3) The actual defining characteristic is the permanent and immutable reality of phenomena [U2T]. It is the ultimate unerring object that is manifest once the selflessness of phenomena, the nonexistence of any fictive defining characteristic in phenomena arising dependently, has been realized. Only the actual defining characteristic constitutes the domain of purification, since the other-dependent defines the domain of affliction, namely, the realm of the conditioned.
In the closing verses of this chapter, the Buddha gives a quintessential presentation of the path: one should first recognize that phenomena are devoid of imaginary defining characteristics by seeing them as mere designations superimposed on conditioned cognitions. At that time, one will abandon phenomena characterized by affliction, namely, conditioned phenomena in the form of conditioned cognitions, and turn toward phenomena characterized by purification that are in harmony with ultimate reality.

[7.] Chapter 7 begins with Para­mārtha­samud­gata’s question:
why did the Buddha first teach the defining characteristic of phenomena, their arising, their cessation, and so forth through the notions of the five aggregates, the twelve sense domains, and so on, when he later explained that all phenomena are without an essence?
The Buddha answers by teaching the three kinds of essencelessness, namely, essencelessness regarding defining characteristics, essencelessness regarding arising, and essencelessness regarding the ultimate:
(1) Essencelessness regarding defining characteristics refers to the imaginary defining characteristic of phenomena. It is the essencelessness of what is utterly nonexistent (i.e., the defining characteristic), which is like a sky flower.
(2) Essencelessness regarding arising refers to the other-dependent defining characteristic of phenomena arising from causes other than themselves. It is presented as the magic illusion of dependent arising, in the context of this teaching the magic illusion of mind.
(3) Essencelessness regarding the ultimate has two aspects.
The first is the essencelessness of all conditioned phenomena with regard to the ultimate. As a corollary of dependent arising, those phenomena are in fact not born as anything, being dependent on causes and conditions for their arising and therefore impermanent.
The second aspect of essencelessness with regard to the ultimate refers to the only unconditioned object of purification, the actual defining characteristic of phenomena, the ultimate selflessness of phenomena, which is like space, itself also unconditioned. This permanent and immutable nature of phenomena is the primordial state of peace of that which, being without a defining characteristic, is unborn and unceasing, by nature in the state of nirvāṇa.

In 7.­10, the Buddha describes the entire process leading to confusion: beings reify the other-dependent and the actual defining characteristics in terms of the imaginary defining characteristic. Failing to understand that conventional expressions do not refer to actual things, they superimpose an essence on conditioned cognitions and imagine reality to be just as it is described by their linguistic conventions. Figments of imagination become causes and conditions for their mental activities, which will lead them to the afflictions of action and rebirth. The process described here is akin to a world of virtual reality where even the projector, the conditioned mind, is imaginary. As one takes the projected phenomena as real and reifies them, one acts, suffers, dies, and is endlessly “respawned” within this virtual reality. Although this pseudo-reality projected by mind is nonexistent, it will condition one’s mind and one’s future existence as one will act in accordance with one’s state of mind within this virtual reality. In 7.­10, the other-dependent is therefore equated with the appropriating mind, the basis of the imaginary defining characteristic of phenomena, the object of dreamlike conceptualizations (see also 7.­25).

Next, the Buddha explains how various beings relate to this process and how he has helped them with teachings corresponding to their circumstances and capacities. For example, some can understand on a dualistic level that defining characteristics (i.e., the virtual reality of phenomena) lack an essence, and thus slowly develop repulsion toward conditioned phenomena, even if they are not able to realize the ultimate nature of phenomena, their non-dual primordial selflessness which is the domain of gnosis. In accordance with this model of reality, the Buddha declares that there is only the path and journey toward liberation and thus a Single Vehicle for both hearers and bodhisattvas because there is only a single purification.

In 7.­30, Para­mārtha­samud­gata defines the three turnings of the wheel of Dharma. Because this doctrine is included in this specific chapter, it seems logical to interpret the three turnings of the wheel of Dharma in relation to the three kinds of essencelessness:
(1) The first turning used the notion that phenomena have a defining characteristic to teach the essencelessness of these defining characteristics in a series of teachings such as the five aggregates, the twelve sense domains, and so on (see also 4.1–6). In our metaphor on virtual reality, one could see these teachings as being expounded on the basis of the very imaginary phenomena conceptualized as truly existing. When children experience a nightmare, their parents show that the monster does not exist by implicitly, i.e. provisionally, accepting its existence, saying, “Look! It is not there.”
(2) The second turning of the wheel teaches the first aspect of essencelessness with regard to the ultimate, stating that phenomena are unborn. From this perspective, the primordial selflessness of phenomena is still taught in relation to dualistic phenomena. As a consequence, Para­mārtha­samud­gata considers this cycle of teachings as provisional.
(3) The third turning of the wheel aims at teaching the second aspect of essencelessness with regard to the ultimate in a way that is not limited to the domain of dualistic phenomena. To pursue our metaphor, this third cycle of teachings gives a complete overview of the three defining characteristics of phenomena: the completely imaginary experience of a virtual reality, the magic illusion of the projecting mind, and the primordial domain of gnosis. Para­mārtha­samud­gata declares the third turning to be of definitive meaning.

It is worth noting that the doctrine of the three defining characteristics can be seen as delineating three great categories of soteriological approaches found in Indo-Tibetan Buddhist traditions:
(1) the deconstruction of putative notions of an individual self through mereological and relational strategies;
(2) the deconstruction of notions of a self regarding conditioned phenomena through the impossibility of their ultimate arising, since these conditioned phenomena merely exist in dependence; and
(3) the pointing out of the non-dual ultimate nature of phenomena, which altogether bypasses imaginary mental constructions.

[8.] In the eighth chapter, the famous Maitreya chapter on meditation, the Buddha first gives a series of definitions followed by the description of a process, a pattern frequently used in this sūtra.
First, the objects of the practices of mental stillness (śamatha) and insight (vipaśyanā) are defined as, respectively, an image without and with conceptualization, while their objects, when both practices are combined, are the point where things end (vastvanta) and the accomplishment of the goal (kṛtyānuṣṭhāna, i.e., the attainment of the path).
Mental stillness consists in directing one’s attention (manasikāra) inward toward the mind that is directing attention (see 8.­3). It follows a state of inner absorption produced by concentrating on a referential object.
The practice of insight consists in analyzing, discerning, and differentiating the various cognitive aspects of the image (pratibimba) that is the object of concentration.
These two practices are neither different nor identical. They are not different in that they take mind as a referential object, but they are not identical because insight takes a conceptual image as its referential object.
The Buddha thus explains in an often-cited passage that this image taken as an object of concentration is not different from mind insofar as cognition is constituted by the mere representation (vijñaptimātra) that is the object of this cognition. The mind and the image, which is its object manifesting as a mental event, appear as different, although they are not. All mental images, whether in the context of practice or not, are mere representations. Once one has realized this, directing one’s attention toward true reality is the one-pointedness of mind in which mental stillness and insight are unified.
A superior way to practice this path is therefore to focus on that which is universal in all the various specific teachings imparted by the Buddha. This approach, which is based on a practice devoid of mental engagement (vitarka) and investigation (vicāra), directly focuses on the element that converges toward true reality. The ensuing shift in one’s basis of existence (āśraya­parivṛtti) mentioned in this sūtra does not here refer to a transformation of the subliminal cognition (ālayavijñāna). According to 10.­2, this shift, once all corruption has been eliminated, consists in nothing other than the bodhisattva’s attainment of the truth body (dharmakāya).

The Buddha then explains how one attends to phenomenal appearances in an increasingly nonconceptual way. He also gives an elucidation of the analytical knowledge of designations (dharma­prati­saṃvid) and their objects (artha­prati­saṃvid) attained through the practice of mental stillness and insight. In this context, a few key definitions are given; for example, the true reality of representations is that all conditioned phenomena are mere representations (see 8.20.2.iii). When presented in four aspects, the analytical knowledge of designations and their objects encapsulate the entire path through the four stages of mental appropriation, experience, affliction, and purification. When asked about the nature of gnosis, the Buddha answers that it “consists in the mental stillness and insight that take a universal teaching as a referential object” while “perception consists in the mental stillness and insight that take a specific teaching as a referential object” (see 8.­25). Practically, bodhisattvas direct their attention to true reality, discarding the phenomenal appearances of designations and objects of designation. Without taking any essential characteristic as a referential object, they do not pay attention to phenomenal appearances. Their attention is focused on that which is of a single character within all phenomena. The Buddha then gives a list of all the phenomenal appearances eliminated by emptiness, from the emptiness of all phenomena up to the emptiness of emptiness. By letting go of their object of concentration, the phenomenal appearance corresponding to a mental image, bodhisattvas free themselves from the bonds of conditioned phenomenal appearances (nimitta). Connecting these instructions on meditative practice with his teaching on the three defining characteristics, the Buddha explains that he taught the defining characteristic of emptiness in the Great Vehicle as the nonexistence and nonperception of an imaginary defining characteristic with regard to both affliction and purification in the other-dependent and actual defining characteristics of phenomena.

Practical instructions are also given to overcome obstacles and distractions to the practice of mental stillness and insight. On the ultimate stage of the path, these practices eliminate extremely subtle obstructions resulting in the complete purification of the truth body. The gnosis and vision utterly free from attachment and hindrance are attained.

Finally, the Buddha explains how bodhisattvas obtain their great powers by being skillful in the following six points: (1) the arising of the mind, (2) the underlying condition of the mind, (3) the emergence from the mind, (4) the increase of the mind, (5) the decrease of the mind, and (6) skillful means. In this section of the Maitreya chapter, an overview of the vijñaptimātra doctrine is given through the notion of cognition, which includes the appropriating cognition as well as the arising cognitions taking various phenomenal appearances as their object. In this context, it is explained that the supramundane mind of the buddhas does not have any phenomenal appearance as its object.

[9.] In chapter 9, the Buddha is questioned on the stages (bhūmi) of a bodhisattva and a buddha, the names of these stages, and their adverse factors and specific arising, as well as on the ten perfections (pāramitā). A final instruction is imparted regarding the Single Vehicle. As mentioned in previous chapters, the Buddha explains that he taught the essence of phenomena in the vehicle of hearers in terms of the aggregates, the sense domains, and so on, and that he presented these phenomena in the light of a single principle in the Great Vehicle, the domain of truth (dharmadhātu). Those who conceptualize these teachings by taking them literally do not understand his underlying intention, which is that both vehicles are in fact teachings based on a single principle.

C. The Result – Chapter 10

[10.] In the tenth chapter, Mañjuśrī questions the Buddha on the defining characteristic of the truth body of the tathāgatas. The Buddha explains the truth body in the sense of a result attained through the practice of the stages and perfections. This attainment consists in a shift in one’s basis of existence. From the perspective of beings belonging to the domain of mental elaborations and conditioned phenomena, the truth body is therefore inconceivable, being utterly beyond mental elaborations,. Here again the Buddha delineates two distinct realms.

The tathāgatas, who appear as emanation bodies (nirmāṇakāya), are said to be like a manifestation, an apparition. Through their skillful means and sovereign power (adhiṣṭhāna), they liberate beings by imparting three kinds of teaching: the sūtras, the Vinaya, and the mātṛkās (generally taken as more or less equivalent to the Abhidharma and related literature):
(1) The sūtras teach what was heard, how to take refuge, the training, and the awakening.
(2) The Vinaya teaches the precepts and prātimokṣa vows to hearers and bodhisattvas.
(3) The mātṛkās are systematic teachings on important doctrinal points, such as the defining characteristic of the conventional and the ultimate, the defining characteristic of referential objects consisting of the awakening factors and their features, and so forth. In the section of the mātṛkā pertaining to the ascertainment of the qualities of cognitive objects, the Buddha goes into a lengthy discussion on logical analysis according to the four principles of reason (yukti):
(1) the principle of reason based on dependence (apekṣāyukti),
(2) the principle of reason based on cause and effect (kārya­kāraṇayukti),
(3) the principle of reason based on logical proof (upa­pattisādhana­yukti), and
(4) the principle of reason based on the nature of phenomena itself (dharmatāyukti).
The explanation given by the Buddha on the third yukti of this list (cf. 10.7.4.vii.c) is very extensive and resembles a short treatise on epistemology in which the notion of means of knowledge or valid cognition (pramāṇa) is meticulously investigated.
In this section, the Buddha explains the characteristics of valid and invalid reasonings.
He concludes by stating that three types of valid cognition should be accepted: direct cognition (pratyakṣa), inference (anumāna), and authoritative scriptures (āptāgama).

The Buddha next elucidates “the meaning of the dhāraṇī through which bodhisattvas comply with the underlying intention of the profound Dharma expounded by the tathāgatas, the complete meaning of the sūtras, the Vinaya, and the mātṛkās.”
This quintessential teaching encapsulating the meaning of the entire Dharma states that beings are in truth beyond activity and beyond being afflicted or purified.
It is only because of their reification of illusory phenomena in terms of identity and essence that they conceive their reality in the way they do, which leads them to suffering.
Abandoning this “body afflicted by corruption” (dauṣṭhulyakāya), they obtain the truth body that is inconceivable and unconditioned (i.e., the dharmakāya).
In this context, the Buddha concludes by explaining that the tathāgatas are not characterized by mind, thought, and cognition.
Their mind arises without effort in the way of an emanation (nirmāṇa).
In their case, one cannot say whether their mind exists or not, their domain consisting of pure realms.
It follows that the tathāgatas are characterized by non-duality: “They are neither completely and perfectly awakened nor not completely and perfectly awakened; they neither turn the wheel of Dharma nor do not turn the wheel of Dharma; they neither attain the great parinirvāṇa nor do not attain the great parinirvāṇa.
This is because the truth body is utterly pure and the emanation body constantly manifests.”
Once the truth body has been purified through the practice focusing on the domain of truth (dharmadhātu), “the great light of gnosis manifests in beings, and innumerable emanated reflections arise.”
One should keep in mind, though, the teachings imparted in Chapter 3 on the conventional and ultimate truths.
From the perspective of the ultimate, nothing has ever been purified by anybody, as the concluding verses of the formula in Chapter 10 make clear:

“The possessors of qualities resulting from affliction and purification

Are all without movement and without a person;

Therefore, I declare them to be without activity,

As they are neither purified nor afflicted, be it in the past or the future.

“Relying on views resulting from their latent dispositions,

On account of which they wrongly conceive the body afflicted by corruption,

They reify [the ego through concepts such as] ‘I’ and ‘mine.’

As a consequence, notions arise, such as ‘I see,’ ‘I eat,’ ‘I do,’ ‘I am afflicted,’ and ‘I am purified.’

“Thus, those who understand this fact as it really is

Abandon the body afflicted by corruption and instead

Will obtain a body that is not a support for any defilement,

Being free from mental elaborations and unconditioned.”

Source Text and Various Versions

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III. The Translation

Source: https://read.84000.co/translation/toh106.html

Prologue

Homage to all buddhas and bodhisattvas!

Thus have I heard at one time. The Blessed One was dwelling in an unfathomable palace, built with the blazing seven precious substances, that emitted great light rays suffusing countless universes.
Each of its rooms was well arranged and its design was infinite.
It was the undivided maṇḍala, the domain transcending the three worlds.
Arising from the supreme roots of virtue of the one who transcends the world, it was characterized by the perfectly pure cognition of the one who has achieved complete mastery.
Abode of the Tathāgata where the assembly of innumerable bodhisattvas gathered, it was attended by countless gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, humans, and nonhumans.
Supported by the great joy and bliss of savoring the Dharma and designed to accomplish the complete welfare of all beings, it was free of any harm caused by the stains of afflictions and clear of any demon.
Surpassing all manifestations, this unfathomable palace was displayed by the sovereign power of the Tathāgata.
Mindfulness, intelligence, and realization were its pathway; mental stillness and insight were the vehicle leading to it;
the great gates of liberation‍—emptiness, appearancelessness, and wishlessness‍—were its entrance.
It was set on foundations adorned with an infinite accumulation of excellent qualities, which were like great kings of jeweled lotuses.

The Blessed One had a perfectly realized mind and was free from dualistic behavior.
Absorbed in the Dharma of the nonexistence of defining characteristics,
he was residing in the domain of the buddhas.
He had attained equality with all buddhas.
His realization was unobstructed and his qualities were irreversible.
He could not be overcome by objects of experience.
His abode was inconceivable.
Perfectly skilled in the sameness of the three times, his five bodies were present in all worlds.
His knowledge of all phenomena was free from doubt.
He understood all practices.
His knowledge of phenomena was without uncertainty.
His body was unimaginable.
He possessed the gnosis bodhisattvas vow to accomplish.
He had attained the nondual abode of the buddhas, the sublime perfection, the supreme indivisible gnosis of the Tathāgata’s liberation.
He had realized the sameness [of all phenomena],
the state of a buddha in which there is neither a center nor a periphery,
and reached the ultimate within the domain of truth, the point where the sphere of space ends.

The Blessed One was accompanied by the entire immeasurable assembly of hearers.
Children of noble family, they were the heirs of the Buddha.
Their minds were liberated, their wisdom was emancipated, and their discipline was completely pure.
They happily gathered with those who longed for the Dharma.
They had heard much, kept in mind what they had heard, and accumulated [merit from] what they had heard.
They excelled in thought, speech, and deeds.
Their wisdom was swift, quick, sharp, emancipating, discerning, vast, extensive, profound, and unequaled.
They possessed the jewel of wisdom and the three forms of knowledge.
They had attained the supreme state of happiness in this life.
The purity of their merit, the excellence of their peaceful conduct, their patience, and their gentleness were vast.
They were fully engaged in the teaching of the Tathāgata.

The Blessed One was also accompanied by all the innumerable bodhisattvas assembled from various buddha realms.
Firmly settled and engaged in a vast state, they had gone forth through the Dharma of the Great Vehicle.
Impartial toward all beings, they were free from all conceptions, conceptualizations, and fabrications.
Victorious over all demons and opposition, they were not involved with the considerations of the hearers and solitary realizers.
Steadfast through the great joy and happiness of savoring the Dharma, they were free from the five great fears.
Solely progressing toward the stages from which there is no regression, they had perfectly actualized the stage in which one pacifies the torment of beings.
Among them were thus the bodhisattva mahāsattvas Gam­bhīrārtha­saṃdhi­nirmo­cana,
Vidhi­vatpari­pṛcchaka, Dharmodgata, Su­viśuddha­mati,
Viśālamati, Guṇākara, Para­mārtha­samud­gata, Āryāva­loki­teśvara, Maitreya, and Mañjuśrī.

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Chapter 1 - The ultimate is inexpressible / inconceivable and non-dual, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
Perceiving / teaching without perceiving / teaching the inconceivable non-dual true nature & dynamic of Reality as it is – the Union of the Two Truths [U2T] or the Union of opposites [Uopp] –, without apprehending / differentiating / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively.
Acting / talking / teaching without acting / talking / teaching in absolute terms, just conventionally / relatively / inter-subjectively.
Reality as it is is beyond all opposites / dualities; ex: good vs. bad vs. neutral, true vs. false, real vs. unreal, pure vs. impure, perfect vs. imperfect, complete vs. incomplete, conditioned vs. unconditioned, existence vs. non-existence, subject vs. object, difference vs. identity, many vs. one, dual vs. non-dual, acceptation vs. rejection, movement vs. stillness, samsara vs. nirvana, expressible vs. inexpressible, conceivable vs. inconceivable, relative / conventional vs. absolute, appearance vs. emptiness, phenomena vs. awakening, etc.

(From the Introduction: The first chapter thus starts with
the [conventional] distinction between conditioned and unconditioned phenomena,
which became a prevalent theme in the various Abhidharmas.
Through this [conventional] distinction,

• the point is made that the ultimate [U2T] is inexpressible and non-dual.
  The realization of this inexpressible ultimate is achieved through gnosis alone.

• [Dualistic] conceptions in terms of conditioned and unconditioned
  merely exist in the way of a magical illusion.

• Yet, in order to lead beings to awakening, buddhas have to use such [dualistic] labels [T1].)

At that time, the bodhisattva Vidhi­vatpari­pṛcchaka questioned
the bodhisattva Gam­bhīrārtha­saṃdhi­nirmo­cana
on the ultimate whose defining characteristic is inexpressible and nondual:
(i.e. The true nature of Reality as it is here & now is inexpressible /  inconceivable, non-dual – not many, not one.)

“O son of the Victorious One,
when it is said that all phenomena are nondual,
what are these phenomena? In what way are they nondual?”

Gam­bhīrārtha­saṃdhi­nirmo­cana replied,

“Noble son, all phenomena, what we refer to as
all phenomena, are of just two kinds: conditioned and unconditioned.
With respect to these, the conditioned is neither conditioned nor unconditioned.
The unconditioned is neither unconditioned nor conditioned.”
(i.e. All dharmas are not conditioned, not unconditioned, not both together, not neither.
Not in absolute terms, just conventionally / relatively / inter-subjectively.)

Vidhi­vatpari­pṛcchaka inquired,

“O son of the Victorious One,
why is the conditioned neither conditioned nor unconditioned
and the unconditioned neither unconditioned nor conditioned?”

Gam­bhīrārtha­saṃdhi­nirmo­cana answered,

“Noble son, the term conditioned is a word, a label used by the Teacher.
Words that are labels used by the Teacher are conventional expressions arising from imagination.
These conventional expressions arising from imagination [T1]
are always unreal [T2] [U2T] conventional expressions arising from imagination in its diversity.
Therefore, the term conditioned is not the conditioned.
Noble son, the term unconditioned is also included within conventions [T1],
just as expressions other than conditioned and unconditioned are and will [always] be.
One might object that there is, however, no expression in the absence of the object [to which it refers].
What is then this object?
It is the complete and perfect awakening to inexpressible [reality] through the sublime gnosis and vision of the noble ones.
But in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena, the Teacher labels this object with the term conditioned. [T1].

“Noble son, the term unconditioned is also a word, a label used by the Teacher.
Words that are labels used by the Teacher are conventional expressions arising from imagination.
These conventional expressions arising from imagination [T1]
are always conventional expressions deprived of any actuality [T2] [U2T that arise from imagination in its diversity.
Therefore, the term unconditioned is not the unconditioned.
Noble son, the term conditioned is also included within conventions [T1],
just as expressions other than conditioned and unconditioned are and will [always] be.
One might object that there is, however, no expression in the absence of the object [to which it refers].
What is then this object?
It is the complete and perfect awakening to inexpressible [reality] through the sublime gnosis and vision of the noble ones.
But in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena, the Teacher labels this object with the term unconditioned.” [T1]

Vidhi­vatpari­pṛcchaka asked,

“O son of the Victorious One, as the noble ones completely and perfectly awaken to inexpressible [reality] through their sublime gnosis and perception,
why do they label this object with the terms conditioned and unconditioned in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena?”

Gam­bhīrārtha­saṃdhi­nirmo­cana replied,

“Noble son, it is like the following example: A magician or his skillful apprentice, finding himself at the juncture of four great roads, assembles grass, leaves, twigs, pebbles, or stones and produces all kinds of magic illusions, such as regiments of elephants, horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as an abundance of wealth and grain in treasuries and granaries.
At that time, in the presence of these illusions, those who are naive, slow-witted, or confused, not perceiving the grass, leaves, twigs, pebbles, or stones, see and hear those magical tricks and think that whatever appears exists‍—that these regiments of elephants, horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as this abundance of wealth and grain, treasuries and granaries, exist.
Clinging to these magical illusions according to the way they see and hear things
and strongly believing in them,
they express themselves through conventions [in absolute dualistic terms],
such as ‘This one is true but the other is false.’
They still need to examine these illusions.

“Those who are not naive or confused but have wisdom perceive the grass, leaves, twigs, pebbles, or stones. They see and hear those magical tricks and understand that whatever appears [T1] does not exist‍ [T2] [U2T]—that these regiments of elephants, horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as this abundance of wealth and grain, treasuries and granaries, do not exist‍ [T2] [U2T].
Yet, they understand that the conception of an elephant regiment exists since its manifestation as a conception through an expedient exists, as do the manifestations as conceptions of regiments of horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as this abundance of wealth and grain, treasuries and granaries, together with other similar manifestations.
So they understand that all those magical illusions, these magic illusions deceiving the eye, exist [in the way magical illusions do].
Thinking in this way, [these wise beings]
do not express themselves through conventions [in absolute dualistic terms] [T2],
such as ‘This one is true but the other is false,’ on account of clinging to these magical illusions in the way they see and hear things and thus strongly believing in them.
However, they do express themselves through conventions [in conventional / relative / inter-subjective terms]  [T1] [U2T] in order to convey the true nature [of these illusions to others], although they do not need to further examine these illusions.

Likewise, some childish or ordinary beings have not attained the transcendent sublime wisdom.
They have not understood that the nature of all phenomena is inexpressible.
When those beings perceive conditioned and unconditioned phenomena, they believe that whatever appears as a conditioned or unconditioned phenomenon exists,
and they express themselves through conventions [in absolute dualistic terms], such as ‘This one is true but the other is false,’ on account of clinging to these appearances according to the way they see and hear things and thus strongly believing in them. They still need to examine these appearances.

“With regard to this, some beings who are not childish and have seen the truth
have attained the transcendent sublime wisdom.
They have understood that the nature of all phenomena is inexpressible.
When they perceive conditioned and unconditioned phenomena, they believe that
whatever appears as a conditioned or unconditioned phenomenon does not exist.
However, with respect to these appearances, they think that the conceptions in terms of conditioned and unconditioned, the manifestation of conceptions through an expedient in terms of conditioned and unconditioned, the occurrence of conceptualization, and the phenomenal appearance of conditioned phenomena exist in the way magical illusions do.
That which deludes the mind exists [in the way magical illusions do].
Thinking in that way, they do not express themselves through conventions [in absolute dualistic terms] [T2], such as ‘This one is true but the other is false,’ on account of clinging to these appearances according to the way they see and hear things and thus strongly believing in them.
However, they do express themselves through conventions [in conventional / relative / inter-subjective terms]  [T1] [U2T] in order to convey the true nature [of these appearances to others], although they do not need to further examine these appearances.

“Noble son, the noble ones are thus completely and perfectly awakened to inexpressible [reality] through their sublime gnosis and vision of this object,
but in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena, they label this object with the terms conditioned and unconditioned.”

At that time, the bodhisattva Gam­bhīrārtha­saṃdhi­nirmo­cana recited these verses:

“The profound, which is inaccessible to foolish beings,

Inexpressible and nondual, has been taught by the Victorious One.

Yet, fools deluded by ignorance

Take delight in mental elaborations and dwell on duality.

“Deprived of understanding, afflicted by misunderstanding,

They will be reborn as sheep or oxen.

Casting aside the words of the wise,

They will wander in saṃsāra for a great length of time.”

This was the chapter of the bodhisattva Gam­bhīrārtha­saṃdhi­nirmo­cana‍—the first chapter.

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Chapter 2 – The ultimate is beyond [transcending] all speculation. The conventional differences between the two truths: One is fabricated / conditioning / karma, the other is beyond all conditioning / karma, the indescribable / inconceivable true nature of Reality as it is.

(From the Introduction: The second chapter elaborates on this very point.

• Although the ultimate [T2] is beyond speculation [inexpressible / inconceivable],

• the Buddha taught liberation by means of verbal expressions and conventions
  belonging to the domain of phenomenal appearances and notions [T1].

• (i.e. Teaching without teaching, without apprehending / differentiating / opposing anything in absolute terms.)

As a consequence, the first two chapters
delineate two domains corresponding to the two truths [2T] (satyadvaya):
[The apparent opposition / duality between appearance and reality as it is; or
the apparent opposition / duality between appearance / causality [T1] and emptiness [T2].]

• (1) the pure domain of the ultimate [T2],
  which, being inexpressible, non-dual, and beyond speculation,
  is the realm of nonconceptual gnosis free from conventional appearance and notions, and

• (2) the afflicted domain of dualistic conventional expressions and notions [T1],
  which is the realm of mental elaborations.)

Then the bodhisattva Dharmodgata spoke these words:

“Blessed One, very long ago in ancient times, beyond as many universes as there are grains of sand in seventy-seven Ganges rivers, I was residing in the world Kīrtimat of the tathāgata Viśālakīrti.
There I saw 7,700,000 non-Buddhists, together with their teachers, who had gathered in one place to consider the ultimate defining characteristic of phenomena.
Although they had examined, analyzed, investigated,
and considered in detail the ultimate defining characteristic of phenomena,
they did not understand it.
They had changing opinions, lacked certainty,
and were slow-witted as well as argumentative.
Insulting one another with harsh words, they became abusive, agitated, unprincipled, and violent.
-
Then, Blessed One, I thought to myself, ‘This is so sad, and yet,
how marvelous, how wonderful are the manifestations of the tathāgatas in the world
and, through their manifestations, the realization and actualization of
the ultimate whose defining characteristic is beyond all speculation!’ ”

The Blessed One answered to the bodhisattva Dharmodgata:

“So it is, Dharmodgata. So it is.
I have completely and perfectly awakened to
the ultimate characterized as being beyond all speculation [T2].
Yet, after I attained complete and perfect awakening,
I communicated through words, gave explanations,
established distinctions, expressed myself through conventions,
and imparted teachings [T1] [U2T].
-
One might ask why I did this.
I have explained that the ultimate is
what is cognized by noble beings in a personal and intuitive way,
whereas ordinary beings’ knowledge [resulting from interacting] with one another belongs to the domain of speculation [T1].
Therefore, Dharmodgata, you should know in this way through this approach that
the ultimate is what is characterized as transcending all speculation.
-
Moreover, Dharmodgata,
I have explained that the ultimate represents
the domain in which there is no phenomenal appearance,
whereas speculation is the domain of phenomenal appearance [T1].
Therefore, Dharmodgata, you should know in this way through this approach that
the ultimate is what is characterized as transcending all speculation.
-
Moreover, Dharmodgata,
I have explained that the ultimate is inexpressible,
whereas speculation is the domain of verbalization [T1].
Therefore, Dharmodgata, you should know in this way through this approach that
the ultimate is what is characterized as transcending all speculation.
-
Moreover, Dharmodgata,
I have explained that the ultimate is free from all conventions,
whereas speculation is the domain of conventions [T1].
Therefore, Dharmodgata, you should know in this way through this approach that
the ultimate is what is characterized as transcending all speculation.
-
Moreover, Dharmodgata,
I have explained that the ultimate is devoid of argumentative disputation,
whereas speculation is the domain of argumentative disputation.
Therefore, Dharmodgata, you should know in this way through this approach that
the ultimate is what is characterized as transcending all speculation.

“Dharmodgata, it is like this: beings who have only tasted pungent or bitter flavors their entire lives cannot imagine, infer, or appreciate the taste of honey and sugar.
Those who have indulged in desire and have been burnt by the torment of desire for a long time cannot imagine, infer, or appreciate the inner happiness of the recluse, which is independent from all phenomenal appearances related to form, sound, smell, taste, and contact.
Those who have indulged and taken delight in conversations for a long time cannot imagine, infer, or appreciate the inner happiness of the noble beings who remain silent.
Those who have indulged and taken delight in conventions for a long time through seeing, hearing, discriminating, and cognizing cannot imagine, infer, or appreciate the cessation of all conventions, the nirvāṇa that is the extinction of transitory aggregates.
Dharmodgata, it is like this:
Those who have indulged and taken delight in argumentative disputations for a long time on account of their attachment to the self cannot imagine, infer, or appreciate that there is no attachment to the self and no argumentative disputations in Uttarakuru.
(Note: Uttarakuru: The name of the northern continent of Jambudvīpa where people live in perfect harmony.)

“Dharmodgata, likewise,
those who [have indulged for a long time in] speculation cannot imagine, infer, or appreciate
the ultimate whose defining characteristic transcends all speculation.”

Then, at that moment, the Blessed One spoke these verses:

“It is the domain whose characteristic must be intuitively cognized,

Beyond all expressions, apart from all conventions,

And free from argumentative disputations‍—

Such is the ultimate whose characteristic transcends all speculation.”

This was the chapter of the bodhisattva Dharmodgata‍—the second chapter.

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Chapter 3 – The two truths are not distinct, not indistinct, not both together, not neither.
Like any group of opposites (duality / triad / quad / etc.), the two truths – appearance & emptiness, or the conditioned / relative / manifestations & ultimate / Ground – are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither – for whatever ‘this’ is [Uopp].
Meaning that they are indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).
So we can use / teach them conventionally / relatively / inter-subjectively,
but never in absolute terms, without apprehending / differentiating / opposing anything in absolute terms.
Thus acting / teaching more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Union of the Two Truths [U2T].

(From the Introduction: The third chapter explains how
the indescribable / inconceivable relation between [the two truths:]
the ultimate [T2 – emptiness or Ground] and conditioned phenomena [T1 – appearances or manifestations]
seen from this higher perspective should be communicated on the level of conventions.
[The inconceivable inseparability / interdependence / sameness / non-duality /
harmony / Union of the Two Truths [U2T], or Union of the Ground and its manifestations [UGM].]

From this standpoint,
one cannot say whether the ultimate [T2] is distinct or indistinct from conditioned phenomena [T1].
The Buddha shows that positing these two domains as distinct or indistinct is wrong

Since conditioned phenomena are characterized by
the fact of being produced by causes and conditions,
it is inappropriate to conceive
(a) the conditioned [T1] and (b) the emptiness of an inherent nature [T2]
as either identical or different [or both together, or neither].)

Then the bodhisattva Su­viśuddha­mati addressed the Blessed One,

“Blessed One, at an earlier time, you spoke these words:
  ‘The ultimate is subtle and profound.
  Characterized as transcending what is distinct or indistinct [from conditioned phenomena],
  it is difficult to understand.’
How wonderful indeed are these words of yours!
Blessed One, regarding this point, I once saw many bodhisattvas who, having attained the stage of engagement through aspiration, assembled in one place to discuss in the following way
whether conditioned phenomena [T1] and the ultimate [T2] are distinct or indistinct.
Among them, some declared,
  ‘The defining characteristic of conditioned phenomena
  and the defining characteristic of the ultimate are indistinct.’
Others replied,
  ‘It is not the case that the defining characteristic of conditioned phenomena
  and the defining characteristic of the ultimate are indistinct,
  for they are distinct indeed.’
Some others, who were perplexed and lacked certainty, said,
  ‘Some pretend that the defining characteristic of conditioned phenomena
  and the defining characteristic of the ultimate are distinct.
  Some pretend that they are indistinct.
  Which bodhisattvas speak the truth?
  Which speak falsity?
  Which are mistaken?
  Which are not?’
Blessed One, I thought to myself,
‘So, none of these noble sons understands
the ultimate [T2] hose subtle defining characteristic
transcends whether it is distinct or indistinct from conditioned phenomena [T1].
These bodhisattvas are truly naive, confused, dull, unskilled, and mistaken.’ ”

The Blessed One replied to the bodhisattva Su­viśuddha­mati,

“So it is, Su­viśuddha­mati. So it is.
Indeed, none of these noble sons understands
the ultimate whose subtle defining characteristic transcends
whether it is distinct or indistinct from conditioned phenomena.
These [bodhisattvas] are truly naive, confused, dull, unskilled, and mistaken.
Why is this so?
Su­viśuddha­mati, it is because
those who analyze conditioned phenomena in this way neither realize nor actualize the ultimate.

“Why? Su­viśuddha­mati, if the defining characteristic of conditioned phenomena [T1] and the defining characteristic of the ultimate [T2] were indistinct, [even] spiritually immature people ‍— all ordinary beings‍ — would, as a consequence, realize the truth. As mere ordinary beings, not only would they attain nirvāṇa, the unsurpassable good, but they would also fully and completely awaken to unsurpassable complete and perfect awakening.

“If the defining characteristic of conditioned phenomena [T1] and the defining characteristic of the ultimate [T2] were distinct, even those who realize the truth would, as a consequence, not be detached from the phenomenal appearances of conditioned phenomena. Since they would not be detached from the phenomenal appearances of conditioned phenomena, they would also not be liberated from the bondage of phenomenal appearances. If they were not liberated from the bondage of phenomenal appearances, they would not be liberated from the bondage of corruption. If they were not liberated from these two kinds of bondage, those who realize the truth would neither attain nirvāṇa, the unsurpassable good, nor fully and completely awaken to the unsurpassable complete and perfect awakening.

“Su­viśuddha­mati, ordinary beings do not realize the truth and, as mere ordinary beings, neither do they attain nirvāṇa, the unsurpassable good, nor do they fully and completely awaken to the unsurpassable complete and perfect awakening. For these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct. Regarding this point, you should know through this approach that those who consider the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate to be indistinct are not right but wrong.

“Su­viśuddha­mati, it is not the case that those who realize the truth are not detached from the phenomenal appearance of conditioned phenomena, for they are indeed detached from it. Neither are they not liberated from the bondage of phenomenal appearance, for they are indeed liberated from it. Nor are they not liberated from the bondage of corruption, for they are indeed liberated from it. Since they are liberated from these two kinds of bondage, not only do they attain nirvāṇa, the unsurpassable good, but they will also fully and completely awaken to the unsurpassable complete and perfect awakening. For all these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are distinct. Regarding this point, you should know through this approach that those who consider the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate to be distinct are not right but wrong.

“Moreover, Su­viśuddha­mati, if the defining characteristic of conditioned phenomena [T1] and the defining characteristic of the ultimate [T2] were indistinct, then, just as the defining characteristic of conditioned phenomena is encompassed by the defining characteristic of affliction, so too would the defining characteristic of the ultimate be included in the defining characteristic of affliction.

“However, Su­viśuddha­mati, if the defining characteristic of conditioned phenomena [T1] and the defining characteristic of the ultimate [T2] were distinct, then the defining characteristic of the ultimate could not be the universal defining characteristic within all the defining characteristics of conditioned phenomena.

“Su­viśuddha­mati, the defining characteristic of the ultimate is not encompassed by the defining characteristic of affliction, and the defining characteristic of the ultimate is the universal defining characteristic within all the defining characteristics of conditioned phenomena. For these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are either indistinct or distinct. Regarding this point, you should know through this approach that those pretending that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct or distinct are not right but wrong.

“Moreover, Su­viśuddha­mati, if the defining characteristic of conditioned phenomena [T1] and the defining characteristic of the ultimate [T2] were not distinct, then, just as the defining characteristic of the ultimate is not specific to any defining characteristic of conditioned phenomena, so too would all defining characteristics of conditioned phenomena not be specific to any conditioned phenomenon, and yogis would also not look for the ultimate beyond whatever they see, hear, distinguish, or know with regard to conditioned phenomena.

“However, Su­viśuddha­mati, if the defining characteristic of conditioned phenomena [T1] and the defining characteristic of the ultimate [T2] were distinct, then, the mere selflessness and essencelessness of conditioned phenomena would not be the defining characteristic of the ultimate. The defining characteristic of affliction and the defining characteristic of purity themselves would be simultaneously established as distinct defining characteristics of conditioned phenomena.

“Su­viśuddha­mati, the defining characteristics of conditioned phenomena are specific and not unspecific to conditioned phenomena; yogis do look for the ultimate beyond whatever they see, hear, distinguish, or know with regard to conditioned phenomena; the ultimate is indeed characterized by the mere selflessness and essencelessness of conditioned phenomena; and the defining characteristic of affliction and the defining characteristic of purity also are not simultaneously established as distinct defining characteristics of conditioned phenomena. For all these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are neither indistinct nor distinct. Regarding this point, you should know through these approaches that those pretending that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct or distinct are not right but wrong.

“Su­viśuddha­mati, it is like this: It is not easy to decide whether the whiteness of the conch is distinct or indistinct from the defining characteristic of the conch, likewise with the yellowness of gold.
It is not easy to decide whether the quality of the sound produced by a vīṇā is distinct or indistinct from the defining characteristic of sound, likewise with aloe and its fragrance, pepper and its heat, myrobalan and its astringency, cotton and its softness, and clarified butter and butter.
Thus it is not easy to decide whether the impermanence of all conditioned phenomena is distinct or indistinct from the defining characteristic of conditioned phenomena, likewise with the suffering of all beings with outflows and the defining characteristic of beings with outflows, as well as the selflessness of all phenomena and the defining characteristic of phenomena.

“Su­viśuddha­mati, it is like this: It is not easy to decide whether the defining characteristic of restless desire and the defining characteristic of afflictions are distinct or indistinct from the defining characteristic of desire.
You should know it is just like this with anger and delusion too.
Likewise, Su­viśuddha­mati, you should not see anything good in deciding whether the defining characteristic of conditioned phenomena [T1] and the defining characteristic of the ultimate [T2] are distinct or indistinct.

In this way, Su­viśuddha­mati, I have completely and fully awakened to the ultimate [T2] that is subtle, extremely subtle, [profound], extremely profound, difficult to understand, extremely difficult to understand, and characterized as transcending being distinct or indistinct from conditioned phenomena.
Yet, after I attained complete and perfect awakening, I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings [T1] [U2T].”

Then, at that moment, the Blessed One spoke these verses:

“The defining characteristics of the domains of conditioned phenomena [T1]
and of the ultimate [T2]

Are free from being distinct (different / two / dual) or indistinct (identical / one / non-dual).

Those who imagine them to be distinct (two) or indistinct (one) are mistaken.

-
“As beings practice [the Union of] mental stillness and insight,

They will be liberated from the bonds of corruption

And the bonds of phenomenal appearance.”

This was the chapter of the bodhisattva Su­viśuddha­mati‍—the third chapter.

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Chapter 4 – ‘The single nature everywhere [Ground / U2T]’.
About the single Ground [U2T] and its diverse unceasing spontaneous natural pristine manifestations [T1];
they are inseparable, not distinct / many, not indistinct / one … [UGM].
-
‘The single nature everywhere’ is the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine Ground / Basis / Source / Buddha-nature / Genuine-emptiness / Suchness / True nature & dynamic … of all dharmas / opposites is pointed by the concept of the Union of the Two Truths [U2T / U3S / Uopp / U2T-2T / UGM]:
-
‘The single nature everywhere’ is that all dharmas / opposites are like a Union of being empty of inherent existence [T2], not really dependently arisen / caused / existent / changing / ceasing <==> because of being conventionally dependently co-arisen (interdependent) 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 [U3S], not completely non-arisen / non-caused / non-existent / non-changing / non-ceasing.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
All dharmas are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
All dharmas / opposites are not existent, not non-existent, 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 – for whatever ‘this’ is.
-
This ultimate truth [the Ground / U2T] is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand – because it is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s).
Yet, after the Buddha has attained complete and perfect awakening,
He communicated through words, gave explanations, established distinctions,
expressed himself through conventions, and imparted teachings [T1];
Because the Ground / emptiness [T2] and its manifestations / appearances [T1] are inseparable [UGM / U2T].
So there is a way to teach without teaching it, without apprehending / differentiating / opposing anything in absolute terms, just conventional / relatively / inter-subjectively.
Thus acting / teaching more and more in accord with the inseparable two aspects of Reality as it is,
with the inconceivable Union of the Two Truths [U2T / U3S / Uopp / U2T-2T / UGM].

(From the Introduction: The fourth chapter the Buddha teaches that
the empty nature of conditioned phenomena, the ultimate [T2],
cannot be said to be distinct [or indistinct] from those phenomena [T1] [U2T].

As such, this subtle and profound ultimate is indeed of a single character [T2 - emptiness / Ground]
within phenomena whose defining characteristic appears to be diverse [T1 - appearances / manifestations].

To realize this nature of phenomena [Ground / U2T], which is unconditioned selflessness,
one should only rely on non-dual gnosis
not [the ordinary conditioned dualistic conceptual] mind.)

Then the Blessed One spoke these words to Subhūti:

“Subhūti,
do you know how many beings in the world display their knowledge under the influence of conceit?
Do you know how many beings in the world display their knowledge without conceit?”

Subhūti answered,

“Blessed One, according to my knowledge,
there are only a few in the world of beings who present their knowledge without conceit,
but countless, innumerable, and inexpressible in number are those who do so under its influence.
Blessed One, at one time I was staying in a hermitage set in a great forest.
There were many monks living in the vicinity who had also established themselves there.
At sunrise, I saw them gather together.
They showed their knowledge and revealed their understanding
by taking various aspects of phenomena as referential objects.

“Some showed their knowledge by taking the five aggregates as referential objects: their phenomenal appearance, their arising, their disintegration, their cessation, and the acknowledgment of their cessation.
In the same way, some showed their knowledge by taking the twelve sense domains as referential objects,
some by taking dependent arising as a referential object.
Some showed their knowledge by taking the four kinds of sustenance as referential objects: their phenomenal appearance, their arising, their disintegration, their cessation, and the acknowledgment of their cessation.

“Some showed their knowledge by taking the four noble truths as referential objects: their defining characteristic, the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path.

“Some showed their knowledge by taking the eighteen constituents as referential objects: their phenomenal appearance, their varieties, their manifoldness, their cessation, and the actualization of their cessation.

“Some showed their knowledge by taking the four applications of mindfulness as referential objects: their phenomenal appearance, their adverse factors, their antidotes, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing.
In the same way, some showed their knowledge by taking as referential objects the four correct self-restraints, as well as the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening.
Some showed their knowledge by taking as referential objects the eight branches of the noble path: their phenomenal appearance, the antidotes to their adverse factors, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing.

“Then I thought to myself,
‘These venerable monks displayed their knowledge
by revealing their understanding by taking various aspects of phenomena as referential objects,
but they have not perceived the ultimate [as the Ground / U2T],
whose defining characteristic is of a single nature everywhere [a single unique Ground / U2T].’
These venerable persons have conceit and, without doubt, display their knowledge under the influence of conceit.
Blessed One, at an earlier time, you spoke these words:
‘The ultimate [as the Ground / U2T] is subtle, profound, difficult to understand, extremely difficult to understand, and characterized as being of a single nature everywhere [a single Ground / U2T].’
How wonderful indeed are these very words of yours!
Blessed One, if even those who practice your teaching,
such as these beings who became monks,
find it difficult to understand in this way
the ultimate whose defining characteristic is of a single nature everywhere [Ground / U2T],
what need is there to mention how difficult it is for those outsiders who do not follow your teaching?”

The Blessed One replied,

“So it is, Subhūti. So it is.
I have completely and fully awakened to the ultimate that,
being characterized as being of a single nature everywhere [a single unique Ground / U2T],
is subtle, extremely subtle, profound, extremely profound,
difficult to understand, and extremely difficult to understand.
Yet, after I attained complete and perfect awakening, I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings. One might ask why I did this.

“Subhūti, it is because
I teach that the ultimate is the referential object conducive to purification within the aggregates,
as well as within the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and, Subhūti, the eightfold path.
(i.e. Directly realising the inconceivable true nature & dynamic of any / all dharmas
is what purifies them all, is what transmutes samsara into nirvana here & now.)
This referential object conducive to purification within the aggregates is of
a single nature everywhere [Ground / U2T] and its defining characteristic
is not different from theirs [manifestations] [U2T / UGM].
(i.e. Union of the unique Ground / U2T and its diverse manifestations [UGM].
They are not different / separate / multiple / dual, not identical / united / one / nn-dual,
not both together, not neither.)
It is just the same from the sense domains up to the eightfold path:
the referential object conducive to purification within these various referential objects is of
a single nature everywhere [Ground / U2T] and its defining characteristic
is not different from theirs [manifestations] [U2T / UGM].
Subhūti, through this approach, you should thus know that
what is characterized as being of a single nature everywhere is the ultimate [Ground / U2T].

“Moreover, Subhūti, once renunciants who practice yoga
have realized in reference to a single aggregate [T1] the selflessness of phenomena [T2],
which is the ultimate reality [U2T],
they do not look for this ultimate reality, this selflessness, individually within the other aggregates or in the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path.
Instead, they rely upon the nondual gnosis that is in accordance with true reality.
Through this alone, they infallibly ascertain and realize
the ultimate, characterized as being of a single nature everywhere [Ground / U2T].
Subhūti, through this approach, you should thus know that
what is characterized as being of a single nature everywhere is the ultimate [Ground / U2T].

“Moreover, Subhūti, if ultimate reality itself, the selflessness [T2] of phenomena [T1] [U2T / Ground], had a defining characteristic distinct [from the defining characteristics of phenomena] [manifestations] in the way the aggregates, the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path have defining characteristics distinct from one another,
then, on account of this, ultimate reality itself, the selflessness of phenomena,
would have causes and arise from causes.
If it arose from causes, it would be conditioned.
If it were the conditioned, it would not be the ultimate.
If it were not the ultimate, one would need to look for some other ultimate.
(i.e. Then the Ground / U2T / Reality as it is would be dependently arisen, conditioned, changing, ceasing.
Then it would not be a true unborn unconditioned unchanging unceasing pristine Ground / Basis / Source.)
-
Subhūti, this ultimate, the selflessness of phenomena [i.e. the Ground],
does not arise from causes (unique, unborn, unconditioned, unchanging, unceasing).
It is not conditioned.
Neither is it the case that it is not the ultimate.
One must [therefore] not look for an ultimate other than that ultimate.
Thus, whether tathāgatas manifest or not, because it is the case that it permanently and immutably abides within phenomena, only this nature of phenomena, this constituent abiding in phenomena, is constant.
Subhūti, for all these reasons, you should know through this approach that
the ultimate is characterized as being of a single nature everywhere [Ground / U2T].

“Subhūti, it is like this: although there are many varieties of forms with distinct defining characteristics within space,
since space itself is free from phenomenal appearances, devoid of conceptions, and without change, its defining characteristic is of a single nature everywhere [Ground / U2T].
Likewise, Subhūti, you should know that
the ultimate is characterized as being of a single nature everywhere [Ground / U2T],
within all phenomena whose defining characteristics are distinct from one another.”

Then, at that moment, the Blessed One spoke these verses:

“As proclaimed by the buddhas,

This ultimate is not distinct [or indistinct] from phenomena,

And its defining characteristic is everywhere of a single nature [Ground / U2T].

Those who imagine it to be distinct [or indistinct] from phenomena

Are conceited and deluded.”

This was the chapter of Subhūti‍—the fourth chapter.

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Chapter 5 – Bodhisattvas are called skilled in the ultimate [as the Ground / U2T] as soon as they act / perceive / know / appropriate while being fully aware of the inconceivable unique true nature & dynamic of all dharmas involved – ex. (1) subject / actor / perceiver / knower / appropriator / cause, (2) relation / action / perception / cognition / appropriation / causality, (3) object / result / perceived / known / appropriated / effect –. They are fully aware of the inconceivable Union of the Two Truths about all dharmas / opposites involved, ex. the three spheres of any relation / action [U3S / U2T-3S], apparent opposites of any duality / triad / quad / etc. [Uopp / U2T-opp], the two truths themselves [U2T-2T], and the Ground and its manifestations [UGM]. This way they act / perceive / know more and more in accord with the two inseparable aspects of Reality as it is, more and more in accord with the inconceivable Union of the Two Truths about all dharmas involved [U2T / U3S / Uopp / U2T-2T / UGM].

Then, the bodhisattva Viśālamati asked the Blessed One,

“Blessed One, when bodhisattvas who are skilled in the secrets of mind, thought, and cognition
are called ‘skilled in the secrets of mind, thought, and cognition,’
what does it mean?
When they are designated in this way, what does it refer to?”

The Blessed One answered,

“Viśālamati, you are asking this for the benefit and happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of all beings, including gods and humans. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Viśālamati. I will explain to you in which way bodhisattvas are skilled in the secrets of mind, thought, and cognition.

“Viśālamati, when such and such beings are reborn and manifest in this saṃsāra comprised of six destinies, in any class of beings or state of birth, be it egg-born, womb-born, moisture-born, or spontaneously generated, there is first a twofold appropriation [U3S]:

• the appropriation of the physical sense faculties together with their supports,

• and the appropriation of mental imprints producing the elaboration of conventional expressions with regard to phenomenal appearances, names, and conceptualizations.

• In dependence upon this twofold appropriation, the mind containing all the seeds matures, merges [with the embryo], grows, increases, and expands.

• This twofold appropriation occurs in the realm of form
  but it does not appear in the realm of the formless.

“Viśālamati, this cognition is also called ‘appropriating cognition’ because it grasps and appropriates the body.
It is also called ‘subliminal cognition,’ because it dwells and lies hidden in this body, sharing a common destiny.
It is also called ‘mind,’ because it is accumulated and developed by visual forms, sounds, smells, flavors, tangible objects, and phenomena.

“Viśālamati, taking this appropriating cognition as support and basis, the six kinds of cognition, that is, visual, auditive, olfactory, gustatory, tactile, and mental cognitions, arise.
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Among these, a visual cognition arises on the basis of the eye, which is connected with a visual cognition and a visual form.
Simultaneously and in conformity with this visual cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object.
(i.e. The three spheres of perception / cognition: subject / actor / perceiver / knower, relation / action / perception / cognition, object / result / perceived / known.)
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[Likewise,] Viśālamati, an auditive, olfactory, gustatory, or tactile cognition arises on the basis of a sense faculty connected to a cognition, such as the ear, nose, tongue, or body, and a sound, smell, flavor, or tangible object.
Simultaneously and in conformity with this auditive, olfactory, gustatory, or tactile cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object.
(i.e. The three spheres of perception / cognition: subject / actor / perceiver / knower, relation / action / perception / cognition, object / result / perceived / known.)
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If only one visual cognition arises at one time, then only one mental cognition that conceptualizes the object arises simultaneously, having the same object.
If two, three, four, or five cognitions arise simultaneously, then also in that case, having the same object as the group of five cognitions, only one mental cognition that conceptualizes this object arises simultaneously.

“Viśālamati, it is like this: If the conditions for the arising of a single wave in a large stream of water are present, then only one wave arises.
If the conditions for the arising of two or many waves are present, then two or many waves arise.
However, the river [itself] neither stops as a stream of water nor becomes exhausted.
If the conditions for the arising of a single reflection in a perfectly polished mirror are present, then only one reflection arises.
If the conditions for the arising of two or many reflections are present, then two or many reflections arise.
However, the mirror neither transforms itself into the object corresponding to the reflection nor manifests reflections by being in close contact [with the reflected objects].
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Viśālamati, similarly, taking this appropriating cognition as support and basis, as in the examples of the river and the mirror,
if the conditions for the arising of one visual cognition are present, then only one visual cognition arises.
If the conditions for the simultaneous arising of up to five cognitions are present, then up to five cognitions simultaneously arise.

“Viśālamati, taking in this way the knowledge of this doctrine as a support and basis,
bodhisattvas are skilled in the secrets of mind, thought, and cognition.
Yet, when the Tathāgata designates the bodhisattvas as skilled in the secrets of mind, thought, and cognition, they are not designated as completely skilled merely on account of this.

Viśālamati, I call bodhisattvas ‘skilled in the ultimate’ as soon as they,
by themselves and in their own experience,
neither perceive the appropriation nor the appropriating cognition
but [instead perceive] in accordance with the truth;
as soon as they neither perceive the subliminal nor the subliminal cognition;
neither the accumulated nor the mind;
neither the eye, nor the form, nor the visual cognition;
neither the ear, nor the sound, nor the auditive cognition;
neither the nose, nor the smell, nor the olfactory cognition;
neither the tongue, nor the flavor, nor the gustatory cognition; and
neither the body, nor the tangible object, nor the tactile cognition.
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(i.e. Acting / perceiving / knowing / appropriating without acting / perceiving / knowing / appropriating, without appropriating / differentiating / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively.
Ex. Without apprehending / differentiating / opposing the three spheres: subject / actor / perceiver / knower, relation / action / perception / cognition, object / result / perceived / known.
Acting / perceiving / knowing while being fully aware of the true nature & dynamic of the three spheres of any activity / perception / cognition / appropriation:
that they are like a Union of being empty of inherent existence [T2], not really dependently arisen / caused / existent / changing / ceasing <==> because of being conventionally dependently co-arisen (interdependent) 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 [U3S], not completely non-arisen / non-caused / non-existent / non-changing / non-ceasing.
And vice versa; one aspect / truth implies / proves / enables / supports / is in harmony with the other [U2T].
That they are like space, illusions, reflections, mirages, dreams, echos, magical tricks: ‘There, but not there.’
That they are not existent, not non-existent, 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 – for whatever ‘this’ is.)
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Viśālamati, I call bodhisattvas ‘skilled in the ultimate’ as soon as they,
by themselves and in their own experience,
neither perceive [nor non-perceive] [T2] thought, nor phenomena, nor mental cognition [T1]
but instead [directly] perceive in accordance with the truth [U2T].
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Viśālamati, the Tathāgata
designates as skilled in the secrets of mind, thought, and cognition
the bodhisattvas who are skilled in the ultimate.
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Viśālamati, for this reason, bodhisattvas are skilled in the secrets of mind, thought, and cognition. Also, when the Tathāgata designates them as such, it is for this reason.”

Then, at that moment, the Blessed One spoke these verses:

“Profound and subtle is the appropriating cognition.

Containing all the seeds, it flows like a stream of water.

I did not teach it to the immature,

Lest they would imagine it to be a self.”

This was the chapter of Viśālamati‍— the fifth chapter.

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Chapter 6 – Bodhisattvas are called ‘skilled in the defining characteristics of phenomena’
when they distinctly perceive phenomena exactly as they are [U2T], without apprehending / differentiating / opposing anything in absolute terms, just conventionally / relatively / inter-subjectively, without reifying / superimposing any essence on the conventional / relative <==> thus empty of inherent existence.
Bodhisattvas can use / perceive / know / teach those dharmas / opposites while distinctly perceiving them as they really are [U2T]. This purifies all dharmas / opposites involved.
The Ground / Suchness / true nature & dynamic of all dharmas / opposites is that they are like an inconceivable Union of being empty of inherent existence [T2] <==> because of being dependently co-asisen [T1], merely labeled / imputed / imagined by the mind [U3S]. And vice versa, one truth implies the other [U2T].
But ignorant people superimpose an inherent existence on
what is merely dependently co-arisen [T1] <==> thus empty of inherent existence [T2] [U2T].

(From the Introduction: Chapter 6 is a teaching on the three defining characteristics (lakṣaṇa) of phenomena: the imaginary defining characteristic (pari­kalpita­lakṣaṇa), the other-dependent defining characteristic (para­tantra­lakṣaṇa), and the actual defining characteristic (pari­niṣpanna­lakṣaṇa):
(1) The imaginary defining characteristic is the superimposition onto phenomena of an essence or a defining characteristic existing from its own side, by means of designations or conventional expressions. This imaginary characteristic is utterly false in the way of a visual aberration, since phenomena are ultimately devoid of any defining characteristic that makes them what they are.
(2) The other-dependent defining characteristic corresponds to the dependent arising of phenomena [T1]. It refers to phenomenal appearances upon which an imaginary defining characteristic is superimposed. This point is grasped once the imaginary defining characteristic of phenomena is understood to be a wrong conception. It is worth noting that the other-dependent defining characteristic delineates the domain of conditioned cognitions, namely, the mind as presented in chapter 5 (this point is made clear in 7.­10 with regard to karma and rebirth), and as such, represents the domain of affliction (see 6.­11).
(3) The actual defining characteristic is the permanent and immutable reality of phenomena [U2T]. It is the ultimate unerring object that is manifest once the selflessness of phenomena, the nonexistence of any fictive defining characteristic in phenomena arising dependently, has been realized. Only the actual defining characteristic constitutes the domain of purification, since the other-dependent defines the domain of affliction, namely, the realm of the conditioned.
In the closing verses of this chapter, the Buddha gives a quintessential presentation of the path: one should first recognize that phenomena are devoid of imaginary defining characteristics by seeing them as mere designations superimposed on conditioned cognitions. At that time, one will abandon phenomena characterized by affliction, namely, conditioned phenomena in the form of conditioned cognitions, and turn toward phenomena characterized by purification that are in harmony with ultimate reality.

Then, the bodhisattva Guṇākara asked the Blessed One,

“Blessed One, when bodhisattvas who are skilled in the defining characteristics of phenomena
are called ‘skilled in the defining characteristics of phenomena,’ what does it mean?
Moreover, when the Tathāgata designates them as such, what does it refer to?”

The Blessed One replied to the bodhisattva Guṇākara,

“Guṇākara, for the benefit and happiness of many beings, out of compassion for the world, for the welfare, benefit, and happiness of all beings, including gods and humans, you are asking this. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Guṇākara, I will explain to you in which way bodhisattvas are skilled in the defining characteristics of phenomena.

“Guṇākara, the defining characteristics of phenomena are three. What are these three?

1. They are the imaginary defining characteristic,

2. the other-dependent defining characteristic, and

3. the actual defining characteristic.

“Guṇākara, what is the imaginary defining characteristic [of phenomena]?
It is what is nominally and conventionally [T1] posited as the essence or the distinctive [characteristic] of phenomena, even just in order to designate [them].
(i.e. Reifying conventional truths and grasping at them.)

“Guṇākara, what is the other-dependent defining characteristic [of phenomena]?
It is the dependent arising of phenomena [T1]. It is like this: ‘When this is, that arises; because this arises, that arises.’ It is also from ‘[in dependence upon ignorance as a condition,] conditioning mental factors [arise]’ up to ‘thus, the whole great mass of suffering comes to be.’

“Guṇākara, what is the actual defining characteristic [of phenomena]?
It is their true reality [as the Ground or Union of the Two Truths / U2T / UGM], namely, the unsurpassable complete and perfect awakening that is finally attained by bodhisattvas as they realize this [true reality] through their diligence and correct application of mind and then become perfectly familiar with the realization of this [true reality].

“Guṇākara, it is like this: you should consider the imaginary defining characteristic to be just like the falsity of the visual aberrations [perceived] by someone suffering from the timira visual disorder.

“Guṇākara, it is like this: you should consider the other-dependent defining characteristic to be just like the phenomenal appearances manifesting to this very person suffering from the timira disease, such as [actually nonexistent] hairs, flies, sesame seeds, [or patches of] blue, yellow, red, or white [in their visual field].

“Guṇākara, it is like this: you should consider the actual defining characteristic to be just like the original and unerring visual object seen by the same person when their vision is healthy and free from the visual aberrations resulting from the timira disease.

“Guṇākara, it is like this: when a pure crystal is in contact with something blue, it appears to be a sapphire. Because people perceive it by mistake as a sapphire, they are deceived by it. When this pure crystal is in contact with something red, green, or yellow, it appears to be a ruby, an emerald, or gold. Because people perceive it by mistake as a ruby, an emerald, or gold, they are deceived by it.

“Guṇākara, it is like this: You should consider the mental imprint of conventions in terms of an imaginary defining characteristic upon the other-dependent defining characteristic to be just like the contact of colors with a pure crystal. Thus, you should consider the perception of an imaginary defining characteristic [superimposed] on the other-dependent defining characteristic to be just like the mistaken perception of a sapphire, ruby, emerald, or gold [superimposed] on the pure crystal.

“Guṇākara, it is like this: You should consider the other-dependent defining characteristic to be just like this pure crystal itself.
Thus, you should consider the actual defining characteristic as the permanent and immutable lack of any actuality or essence in the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic, just as there is permanently and immutably no actuality or essence in the defining characteristic of a sapphire, ruby, emerald, or gold [superimposed] on a pure crystal.

“Thus, Guṇākara, bodhisattvas distinctly perceive the imaginary defining characteristic on the basis of names denoting phenomenal appearances.
They distinctly perceive the other-dependent defining characteristic on the basis of the erroneous conception [that superimposes] an imaginary defining characteristic on the other-dependent defining characteristic.
They distinctly perceive the actual defining characteristic on the basis of the nonexistence of any erroneous conception [that superimposes] an imaginary defining characteristic on the other-dependent defining characteristic.

“Guṇākara, when bodhisattvas distinctly perceive the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic of phenomena exactly as it is,
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they distinctly perceive
the phenomena [T1] devoid of any defining characteristic [T2] exactly as they are [U2T].
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Guṇākara, when bodhisattvas distinctly perceive the other-dependent defining characteristic exactly as it is,
they distinctly perceive the phenomena characterized by affliction exactly as they are.
Guṇākara, when bodhisattvas distinctly perceive the actual defining characteristic exactly as it is, they distinctly perceive the phenomena characterized by purification exactly as they are.
Guṇākara, when bodhisattvas distinctly perceive the phenomena devoid of a defining characteristic [superimposed] on the other-dependent defining characteristic exactly as they are,
they abandon the phenomena characterized by affliction.
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Once they have abandoned the phenomena characterized by affliction,
they will obtain the phenomena characterized by purification.
Guṇākara, since bodhisattvas distinctly perceive in this way the imaginary, other-dependent, and actual defining characteristics of phenomena exactly as they are,
they distinctly perceive the phenomena [T1] devoid of a defining characteristic [T2] [U2T],
those characterized by affliction, and those characterized by purification exactly as they are.
Having distinctly perceived the phenomena devoid of a defining characteristic exactly as they are,
they abandon the phenomena characterized by affliction.
Once they have abandoned the phenomena characterized by affliction,
they will obtain the phenomena characterized by purification.
For all these reasons, bodhisattvas are skilled in the defining characteristics of phenomena.
Moreover, when the Tathāgata designates the bodhisattvas
as ‘skilled in the defining characteristics of phenomena,’ it is for these reasons.”

Then, at that moment, the Blessed One spoke these verses:

“Once the phenomena [T1] devoid of defining characteristics [T2] [U2T]
have been distinctly perceived,

The phenomena characterized by affliction will be abandoned.

Once the phenomena characterized by affliction have been abandoned,

The phenomena characterized by purification will be obtained.

“Careless beings, overcome by wrongdoing and indulging in laziness,

Do not realize the imperfection of conditioned phenomena.

Falling apart in the midst of fleeting phenomena,

They deserve compassion.”

This was the chapter of Guṇākara ‍—the sixth chapter.

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See Part II for the other chapters (coming soon)

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