Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 63 – The Teaching on Sameness, non-dual union [U2T]
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 63 – The Teaching on Sameness, non-dual union [U2T]
Last update: November 28, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
(Chapter 63 of The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañcaviṃśatisāhasrikā Prajñāpāramitā), titled "The Teaching on Sameness," delves into the profound non-dual nature of all phenomena, emphasizing their illusory, emanation-like quality and the indivisible realm of reality (dharmadhātu).
Through a dialogue between the Buddha and the venerable Subhūti, this chapter explores how bodhisattva great beings realize the shared defining characteristic of phenomena — emptiness of inherent existence [T2] — while engaging in compassionate action for the benefit of all beings [T1] [U2T].
Key metaphors such as phantom emanations, magical displays, dreams, echoes, and mirages illustrate that phenomena, from the five aggregates to the attributes of buddhas, arise dependently [T1] yet lack intrinsic essence [T2] [U2T], transcending without rejecting dualities like affliction and purification, cyclic existence and nirvana [Uopp].
From a Madhyamaka perspective informed by the Union of the Two Truths [U2T], this teaching unifies conventional truth (T1: dependently co-arisen, relatively functional appearances) with ultimate truth (T2: emptiness of inherent existence), pointing to tathātā (suchness) — the inconceivable true nature of reality beyond conceptual extremes.
Bodhisattvas, practicing the perfection of wisdom, embody "acting without acting [U2T-in-action]": they train in perfections, meditative concentrations, and paths without reification or attachment, liberating beings from fixation on inauthentic names and signs through skillful means.
This chapter reconciles apparent multiplicity (manyness) with profound sameness (oneness), revealing that all phenomena constitute the signless, recollection-free dharmadhātu, unchanging across time.
By avoiding eternalism (inherent existence) (not accepting) and nihilism (total non-existence) (not rejecting), it guides practitioners along the Middle Way free from all extremes, fostering insight into the luminous emptiness that underlies all, ultimately leading to all-aspect omniscience and unceasing welfare for sentient beings.)
(Summary 1: Realizing the Defining Characteristic of Phenomena Through Non-Indulgence
Text Summary: Subhūti asks how bodhisattvas realize the defining characteristic of phenomena shared by all.
The Buddha responds that phantom emanations do not indulge in desires, hatred, delusions, or any phenomena — from aggregates to buddha qualities — nor in goals like all-aspect omniscience. This is how bodhisattvas realize it.
Madhyamaka Analysis from U2T Perspective: From the Madhyamaka viewpoint, the defining characteristic of phenomena is their emptiness of inherent existence (ultimate truth) [T2], while they appear as dependently co-arisen and relatively functional (conventional truth) [T1]. The Union of the Two Truths [U2T] reveals that all phenomena are neither truly existent nor non-existent, but like illusions (phantom emanations).
The Buddha's emphasis on "non-indulgence" points to non-apprehension in absolute terms: bodhisattvas do not reify phenomena as inherently afflicted, purified, conditioned, or unconditioned.
This avoids extremes of eternalism (inherent existence) and nihilism (total non-existence).
Acting without acting means realizing this sameness — phenomena arise interdependently (e.g., via causes like ignorance) [T1] but lack self-nature [T2] [U2T], so bodhisattvas engage compassionately [T1] without attachment [T2], aligning with tathātā (suchness) as pointed out by the Union of the Two Truths [U2T].
This non-dual realization prevents lapsing into samsara or nirvana as separate absolutes, embodying the Middle Way free from conceptual elaboration in absolute terms, without rejecting the conventional world.)
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Then the venerable Subhūti asked the Blessed One,
“Blessed Lord, how do bodhisattva great beings realize
the defining characteristic of phenomena,
of which all phenomena partake?”
“Phantom emanations do not indulge in desire, hatred, or delusion,” replied the Blessed One.
“They do not indulge in latent impulses or obsessions.
They do not indulge in external or internal phenomena.
They do not indulge in contaminated or uncontaminated phenomena.
They do not indulge in conditioned or unconditioned phenomena.
They do not indulge in physical forms.
They do not indulge in feelings, perceptions, formative predispositions, or consciousness.
They do not indulge in the sense fields, the sensory elements, or the links of dependent origination.
They do not indulge in the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment.
They do not indulge in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers.
They do not indulge in the meditative stabilities or the dhāraṇī gateways.
They do not indulge in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas.
They do not indulge in [the goals], up to and including all-aspect omniscience.
It is in this way, Subhūti, that bodhisattva great beings realize
the defining characteristic of phenomena, of which all phenomena partake.”
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(Summary 1b: Bodhisattvas are like phantom emanations [illusory]; they realize the Defining Characteristic of Phenomena (sameness), the Union of the Two Truths about all phenomena [U2T], through acting/practicing conventionally [T1] without practicing in absolute terms [T2] [U2T-in-action], without apprehending anything in absolute terms, without indulging in dharma/phenomena, conventional truths, methods, goals, five aggregates, dualities, triads, etc. Why? Because all phenomena are empty of inherent existence [T2], because they are dependently arisen, co-defined, co-evolving, co-imputed by the mind, mere designations/names [T1] [U2T].
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Question about “sameness”: Maybe the Defining Characteristic of all Phenomena is more than just emptiness [T2], but the Union of the Two Truths [U2T]. Those two truths are inseparable.
Answer: Yes, your insight is spot on and deeply aligns with the Madhyamaka interpretation of the Prajñāpāramitā teachings, including Chapter 63's emphasis on "sameness" (samatā). The defining characteristic (dharmatā or lakṣaṇa) of all phenomena isn't merely emptiness (śūnyatā) in isolation — which could risk a nihilistic misinterpretation — but the non-dual Union of the Two Truths (U2T: satyadvayayoga), where conventional truth (saṃvṛti-satya, T1: dependently co-arisen, relatively functional appearances) and ultimate truth (paramārtha-satya, T2: emptiness of inherent existence) are inseparable, interdependent, and mutually entailing.
This inseparability is the essence of tathātā (suchness, reality as it is), the profound sameness that bodhisattvas realize, transcending conceptual extremes without rejection.
Let me unpack this in relation to the chapter, drawing on Madhyamaka principles (e.g., from Nāgārjuna's Mūlamadhyamakakārikā and Candrakīrti's commentaries), to affirm and expand on your point.
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1. Why Not Just Emptiness? The Risk of One-Sided Views
– Emptiness alone, if reified as a standalone "thing" or absolute negation, could lead to the extreme of nihilism (ucchedavāda) — denying the relative functional reality of phenomena, causality, the path, or compassionate action. As Nāgārjuna warns (MMK 24:7–10), misunderstanding emptiness as mere voidness "destroys the weak-minded like a serpent wrongly grasped." In Chapter 63, this is subtly addressed: If phenomena were "just empty" in a blank, non-functional sense, bodhisattvas couldn't effectively practice the perfections, mature beings, or refine buddhafields (as Subhūti questions in Sections 3–4). Instead, the text uses metaphors like phantom emanations or magical displays to show phenomena as vividly apparent relatively functional [T1] yet empty [T2] [U2T] – avoiding a one-sided emptiness that negates relativity.
– Your suggestion elevates this: The defining characteristic is the union itself [U2T], ensuring emptiness isn't isolated but illuminates appearances. This prevents eternalism (reifying T1 as inherently real) or nihilism (reifying T2 as total absence), embodying the Middle Way (madhyamā pratipad) free from all dualistic extremes (including 2T) [U2T].
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2. The Union of the Two Truths as the Defining Characteristic
– In Madhyamaka, the two truths are not two separate ontologies [2T - opposing them, forming a duality] but two perspectives on the same reality [U2T] — indivisible like the two sides of a coin or fire and its heat. As Candrakīrti explains in Madhyamakāvatāra (6:23–24), "The ultimate is not taught apart from the conventional," and their union [U2T] is the dharmatā (true nature) of all phenomena. This inseparability means:
– T1 (Conventional): Phenomena appear as dependently arisen (pratītyasamutpanna) — co-defined, co-evolving, imputed by mind, mere designations (as the chapter stresses in Section 5: "names and signs" as adventitious superimpositions).
– T2 (Ultimate): These same phenomena are empty of inherent existence (svabhāva-śūnya) — lacking self-nature, neither arising nor ceasing truly.
– Union [U2T]: The two are non-contradictory and interdependent; emptiness enables dependent arising (MMK 24:18: "We explain dependent origination as emptiness"), and appearances prevent emptiness from being a void. This is the "sameness" of Chapter 63 — all phenomena partake in this non-dual characteristic, whether aggregates, perfections, or omniscience (Section 1 lists them as non-indulged, pointing to their empty-yet-functional nature).
– In the chapter, this manifests as the "principle of phenomena" (Section 2) or "realm of phenomena" (dharmadhātu, Sections 10–11): Indivisible, unchanging across time, encompassing all attributes (virtuous/non-virtuous, conditioned/unconditioned) without extraneous separation. Bodhisattvas realize this union, knowing phenomena "simply are the realm of phenomena" (Section 13) — not just empty, but empty in union with their relative functionality [U2T].
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3. Inseparability in Practice: Ties to Chapter 63's Themes
– Non-Dual Realization: Subhūti's questions in section 2 probe how bodhisattvas realize this sameness [U2T] without lapsing into dualities [2T - opposing them, forming a duality] (e.g., affliction/purification, samsara/nirvana). The Buddha's responses (e.g., emanations not indulging in extremes) illustrate U2T: Phenomena appear in cyclic existence [T1] but are empty of inherent lapsing [T2], so realization is their inseparability [U2T] — transcending without rejection.
– This ‘sameness’ is beyond dualities like: different/identical, separate/united, many/one, dual/non-dual, relative/absolute, appearance/empiness, T1/T2, 2T/1T, saṃsāra/nirvāṇa.
– Acting Without Acting [U2T-in-action]: As we discussed, bodhisattvas practice conventionally (T1: engaging perfections, paths) without absolute apprehension (T2: non-indulgence, signlessness) [U2T-in-action].
This inseparability ensures enlightenment isn't "produced" but directly realized as tathātā/suchness here and now. For instance, training in the three gateways (emptiness, signlessness, wishlessness — Section 7) gathers all attributes because they embody U2T: Empty [T2] yet wishless/uncaused (non-dual with T1).
– Avoiding Disruption: Section 10 warns that apprehending anything "apart" from the dharmadhātu would disrupt it — highlighting inseparability [U2T]. If T1 and T2 were separate [2T - opposing them, forming a duality], multiplicity would fracture sameness [U2T]; their union preserves the non-dual whole.
– Illusionist Analogy (Section 15): Conjures diverse forms/attributes (T1 appearances) that are non-existent (empty, T2) yet delightful — the wise see this union as marvelous, non-entities perceived as entities.
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4. Implications for Bodhisattva Practice
– Realizing U2T as the defining characteristic enables "skill in means" (upāya-kausalya) [U2T-in-action]: Teach via names/signs [T1] while releasing from fixation [T2], establishing beings in signlessness without duality (Section 5). This inseparability fosters compassion — act for beings [T1] without apprehending them inherently [T2], as in not liberating "any being" from realms (Section 3).
– Ultimately, this sameness is inconceivable (acintya) (i.e. utterly pure, beyond all conditioned dualistic conceptual proliferations, ex: not T1, not T2, not both [2T - opposing them, forming a duality], not either [1T]; not two/dual, not one/non-dual, not both, not neither), pointed to but not grasped, aligning with the sutra's apophatic style: Free from recollection/attention (Section 6), dwelling without error in the real nature (Section 8).
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In summary, yes — the defining characteristic is indeed the inseparable U2T (not T1-only, T2-onely, 2T or 1T), transcending "just emptiness" to embrace the luminous, non-dual suchness that pervades all. This is the heart of Chapter 63's "Teaching on Sameness," inviting bodhisattvas to abide in this realization for the welfare of all.)
(Summary 2: The Path Without Affliction, Purification, or Cyclic Existence
Text Summary: Subhūti asks about the path the Buddha depends on, without affliction or purification, avoiding cyclic existence's five realms.
The Buddha counters by asking if an emanation resorts to such things or appears in cyclic existence.
Subhūti denies it, and the Buddha affirms this as realizing the principle of phenomena [U2T-3S-causality].
Madhyamaka Analysis from U2T Perspective: The path is the Middle Way, transcending without rejecting dualities like affliction/purification (conventional appearances) through insight into emptiness [U2T].
U2T shows cyclic existence (samsara) as dependently arisen illusions (T1: relative functionality) empty of inherent reality (T2: emptiness), like emanations [illusory].
Transcending causality without rejection: No "entity" depends on which to resort to extremes, as all is non-dual — samsara and nirvana are inseparable in suchness.
Bodhisattvas "act without acting" by traversing the path without reifying beings or realms, avoiding absolute acceptance (eternalism in samsara) or rejection (nihilistic escape).
This non-effortful action accords with reality: compassion arises relatively, but without grasping, preventing disruption to (in accord with) the indivisible dharmadhātu (realm of phenomena).)
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“Blessed Lord, what is the cultivation of the path on which the Blessed One depends, without resorting either to affliction or purification, and which does not lapse into cyclic existence with its five classes of living beings?”
“Subhūti,” asked the Blessed One in return,
“do you think there is any such entity dependent on which an emanation of the tathāgatas will resort either to affliction or to purification, and which will appear within cyclic existence with its five classes of living beings?”
“No, Blessed Lord!
There is no such entity dependent on which an emanation of the tathāgatas will resort either to affliction or to purification, and which will appear within cyclic existence with its five classes of living beings.”
“It is in this manner, Subhūti,” said the Blessed One,
“that bodhisattva great beings realize the principle of phenomena,
of which all phenomena partake.”
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“Blessed Lord, are all physical forms like a phantom emanation?
Are feelings, perceptions, formative predispositions, and consciousness like a phantom emanation?”
“Subhūti,” replied the Blessed One,
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“all physical forms [T1] are like a phantom emanation [T2] [U2T].
All feelings, perceptions, formative predispositions,
and consciousness [T1] are like a phantom emanation [T2] [U2T].”
**********************************************
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(Question: Section 2 is about transcending without rejecting cyclic existence, the 12 links of dependent origination both ways (defilement and purification), causality.
Transcending without rejecting causality also means transcending the causes and the effect, the practices and the result / enlightenment.
Meaning using a path conventionally [T1] but not in absolute terms [T2] [U2T-in-action].
Meaning enlightenment is not 'produced' by our doing or non-doing;
it is just the true nature of reality a it is here & now.
Answer: This interpretation of Section 2 is insightful and aligns well with the core themes of the chapter, particularly from a Madhyamaka perspective rooted in the Union of the Two Truths [U2T]. It captures the non-dual essence of transcending dualities without rejection, emphasizing the Middle Way approach to causality, dependent origination, and enlightenment. Below, I'll validate your points step by step, referencing the text and expanding with U2T analysis to show how this section points to "acting without acting” in the context of the true nature of reality (tathātā, suchness). Your summary is valid overall, with some minor refinements for precision, as it generalizes the section's counter-question format into broader philosophical implications that resonate throughout the sutra.
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1. Transcending Without Rejecting Cyclic Existence, the 12 Links of Dependent Origination (Both Ways: Defilement and Purification), and Causality
– Validity: Yes, this is a strong core of the section.
Subhūti asks about the "cultivation of the path" that the Buddha depends on, which avoids resorting to affliction (defilement) or purification, and does not "lapse into cyclic existence with its five classes of living beings" (i.e., hells, animals, hungry ghosts/preta, humans, gods — asura is sometimes implied in the five realms).
The Buddha counters by asking if there's any "entity" on which a tathāgata's emanation resorts to affliction/purification or appears in cyclic existence.
Subhūti denies it, and the Buddha affirms this as realizing the "principle of phenomena" (shared by all).
– Madhyamaka U2T Expansion: Cyclic existence (samsara) arises via the 12 links of dependent origination (pratītyasamutpāda) — from ignorance to aging/death — in the forward direction (defilement: causes of suffering). Reversing it (purification: path to cessation) leads to nirvana.
Yet, the text transcends without rejecting: No inherent "entity" (svabhāva) underlies these links, so they are conventionally functional (T1: dependently co-arisen causality, enabling the path) but ultimately empty (T2: no true arising/ceasing, no lapsing into realms).
U2T unifies this — transcend by non-apprehension, without rejecting causality (nihilism) or reifying it (eternalism). Bodhisattvas "transcend" by realizing samsara/nirvana as non-dual suchness, not by escaping an inherently real cycle.
Evidence: The emanation metaphor shows appearance in realms without inherent involvement, mirroring how dependent origination operates via mere imputation (e.g., causes/effects co-defined by mind, without self-nature).
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2. Transcending Without Rejecting Causality Also Means Transcending the Causes and the Effects, the Practices and the Result/Enlightenment
– Validity: Absolutely, with a slight nuance on "transcending." The section implies this by negating any entity-dependent resort to affliction (causes of samsara) or purification (causes of nirvana), extending to effects like cyclic realms or enlightenment. Later chapters (and Madhyamaka texts like Nāgārjuna's Mūlamadhyamakakārikā 25:19–20) echo this: Nirvana is not an "effect" separate from samsara.
– Madhyamaka U2T Expansion: Causality (causes/effects) is conventional (T1: practices like perfections "produce" results like buddhahood relatively), but transcended ultimately (T2: empty of inherent production, as no entity arises/ceases).
Transcending without rejection means using causality skillfully — practices purify defilements conventionally without absolute "doing" (effortful reification).
This avoids extremes: No inherent causes (eternalism in karma) or total absence (nihilistic denial of path).
Bodhisattvas act compassionately without grasping anything, like the three spheres (e.g., practitioner/practice/result).
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3. Meaning Using a Path Conventionally But Not in Absolute Terms
– Validity: Precisely on point. The path is "depended on" without absolute resort, as the Buddha's counter-question negates any reifiable entity.
This embodies "acting without acting": Engage the path (e.g., non-lapsing into realms) relatively, without absolute apprehension.
– Madhyamaka U2T Expansion: Conventionally [T1], the path involves practices (causes) leading to enlightenment (effect), traversing dependent origination's purification. Ultimately [T2], no absolute path exists — it's empty, like an emanation's non-indulgence.
U2T: Use the path without absolutizing (e.g., no three spheres: path-walker, path, goal).
This is the Middle Way — free from effort (absolute doing) or apathy (absolute non-doing),
aligning with tathātā here and now.
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4. Meaning Enlightenment Is Not 'Produced' by Our Doing or Non-Doing; It Is Just the True Nature of Reality as It Is Here & Now
– Validity: Yes, this is a profound and accurate culmination. The text's negation of entity-dependent affliction/purification implies enlightenment isn't a produced result (no inherent causality).
It's the realization of phenomena's principle — sameness in interdependence and emptiness [U2T] — always present.
– Madhyamaka U2T Expansion: Enlightenment (bodhi, all-aspect omniscience) is not an effect "produced" (as in dependent origination's causal chain), because all is empty (T2: no arising from doing/non-doing). Yet, conventionally [T1], it appears via practices (e.g., reversing the 12 links).
U2T resolves: Enlightenment is tathātā — suchness as it is, non-dual with samsara, here and now (not future-produced).
Nāgārjuna: "There is not the slightest difference between samsara and nirvana" (MMK 25:19).
Bodhisattvas transcend by realizing this, without rejecting the path's relative utility.
No production via "our" doing (reifies self), but effortless manifestation through insight.
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Overall Assessment
This interpretation is valid and elegantly synthesizes Section 2's concise dialogue into Madhyamaka principles, with generalizations (e.g., explicit links to 12 links/causality) that fit the chapter's broader context (e.g., Sections 8–9 discuss discerning dependent origination as non-arising/non-ceasing).
Minor refinement: The text focuses on "not resorting" rather than explicit "transcending," but your phrasing captures the implied non-duality.
This view prevents common misconceptions, like viewing enlightenment as a distant goal (eternalism) or irrelevant (nihilism), emphasizing instead the Middle Way: Engage causality conventionally while abiding in suchness ultimately.)
(Summary 3: Phenomena as Phantom Emanations and Effective Action
Text Summary: Subhūti asks if all aggregates (forms, feelings, etc.) are like emanations.
The Buddha affirms.
Subhūti questions how bodhisattvas act effectively if emanations lack aggregates, affliction, purification, or cyclic existence.
The Buddha asks if bodhisattvas apprehend beings to liberate from realms.
Subhūti denies, and the Buddha explains
they don't apprehend beings, knowing phenomena as magical displays and emanations.
Madhyamaka Analysis from U2T Perspective: Aggregates are conventionally functional (T1: arising dependently as causes/effects) but ultimately empty (T2: like illusions, without inherent arising/ceasing).
U2T unifies this: phenomena appear manifold [T1] but share one emptiness [T2],
so "sameness" is their non-dual nature [U2T].
Bodhisattvas' effective action is "acting without acting" — liberating without apprehending beings as inherently existent (no three spheres: liberator, liberated, liberation).
This avoids reification; compassion operates relatively (maturing beings) without absolute effort, aligning with tathātā.
The magical display metaphor refutes inherent multiplicity or unity, pointing to the Middle Way: engage samsara without falling into it, as all is empty yet functional.)
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“Blessed Lord, if all physical forms are like a phantom emanation, and all feelings, perceptions, formative predispositions, and consciousness are like a phantom emanation,
how then do bodhisattva great beings act effectively when phantom emanations are without physical forms;
without feelings, perceptions, formative predispositions, and consciousness;
and without either affliction or purification, so that they are without cyclic existence with its five classes of living beings?”
“Subhūti,” asked the Blessed One in return,
“when bodhisattva great beings engage in the conduct of a bodhisattva, do you think that they apprehend any being whom they should liberate from the hell realms, the animal realm, the world of Yama, or from among the gods and human beings?”
“No, Blessed Lord!”
“Subhūti, it is so! It is so,” continued the Blessed One.
“Bodhisattva great beings do not apprehend [T2] any being at all
whom they should liberate from the three realms [T1] [U2T].
If you ask why, it is
because they have known, seen, and realized that
all phenomena [T1] are like a magical display [T2] [U2T].
They have known, seen, and realized that
they [T1] are like a phantom emanation [T2] [U2T].”
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(Question: So, what makes the enlightened actions more 'efficient' (and causing less suffering) is that they are acting without acting, acting more in accord with the Middle Way and with the true nature of reality (tathātā, suchness) as pointed out by the Non-duality/Union of the Two Truths [U2T] and the Non-duality/Union of opposites [Uopp].
Answer: Yes, this interpretation of Section 3 is valid and incisively captures its philosophical depth, particularly in how enlightened actions (those of bodhisattva great beings) derive their "efficiency" and reduced causation of suffering from alignment with the true nature of reality.
By framing it in terms of "acting without acting" (wei wu wei in a Buddhist sense), the Middle Way, tathātā (suchness), and the non-dual unions — Union of the Two Truths [U2T] and Union of Opposites [Uopp] — it highlight the section's core paradox: How can illusory, empty phenomena enable effective compassionate action?
This reading aligns seamlessly with the Madhyamaka perspective, where efficiency isn't about mechanical productivity but effortless harmony with reality, minimizing karmic entanglements and suffering.
Below, I'll validate your points step by step, referencing the text, and expand with U2T/Uopp analysis to show how this makes actions "more efficient" (i.e., skillful, unhindered, and beneficial without backlash).
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1. Core Validity: Enlightened Actions as 'Efficient' and Causing Less Suffering
– Alignment with Text: In Section 3, Subhūti questions the efficacy of bodhisattva action if aggregates (forms, feelings, etc.) are "like a phantom emanation" (empty, lacking inherent affliction/purification or cyclic existence).
The Buddha responds that bodhisattvas "do not apprehend any being at all whom they should liberate from the three realms," yet they act effectively because they've "known, seen, and realized that all phenomena are like a magical display... like a phantom emanation."
This implies actions are efficient precisely because they're free from reification — liberating without grasping reduces suffering (no new karmic bonds from attachment, aversion, or delusion).
– Madhyamaka Insight: Efficiency here means unobstructed (apratigha) compassion: Actions flow naturally, benefiting beings without the "inefficiency" of dualistic striving (e.g., effortful purification that might reinforce ego or create new afflictions). Less suffering arises because non-grasping avoids the 12 links of dependent origination's forward cycle (defilement via ignorance/craving), while enabling the reverse (purification) without attachment to results.
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2. Acting Without Acting: The Mechanism of Efficiency
– Validity: Absolutely central — this phrasing echoes the Daoist-influenced Buddhist concept (found in Zen/Madhyamaka hybrids, but rooted here in non-apprehension). Bodhisattvas engage in "the conduct of a bodhisattva" (practices like perfections, later sections) without absolute "doing," making actions spontaneous and aligned with reality.
– U2T/Uopp Expansion:
— U2T (Union of Two Truths): Actions are conventional (T1: relatively functional — maturing beings, refining fields) yet ultimate (T2: empty of inherent actor/action/act).
The union ensures efficiency: No energy wasted on reifying the three spheres (liberator, liberated, liberation), as in the text's denial of apprehending beings. This non-dual acting prevents "backsliding" into suffering (e.g., frustration from unmet goals), as all is suchness.
— Uopp (Union of Opposites): Extending U2T, this unites apparent contradictions like existence/non-existence, affliction/purification, samsara/nirvana (as Nāgārjuna in MMK 25:19: "Samsara and nirvana — there is not the slightest difference").
In the section, phenomena "are like a phantom emanation" (appearing/existing yet empty/non-existent), so actions unite effort/effortlessness.
Efficiency stems from this: Opposites (e.g., action/inaction) are non-dual, allowing bodhisattvas to "act" in samsara without causing suffering (no inherent opposition creates conflict). Suffering decreases because opposites like gain/loss or success/failure aren't absolutized — actions harmonize without resistance.
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3. Accord with the Middle Way: Avoiding Extremes for Reduced Suffering
– Validity: Yes, the Middle Way (madhyamā pratipad) is implicit in the section's transcendence without rejection of dualities. Bodhisattvas avoid eternalism (reifying beings/realms as inherently real, leading to attached striving) and nihilism (denying functionality, leading to inaction and missed opportunities to alleviate suffering).
– U2T/Uopp Expansion: The Middle Way is the path of U2T/Uopp — neither affirming nor negating opposites absolutely.
In Madhyamaka, this accord makes actions efficient: Free from extremes, they neither overexert (causing burnout/suffering) nor underact (allowing suffering to persist). For example, knowing phenomena as "magical displays" (Uopp: display/emptiness united), bodhisattvas liberate from realms without "apprehending" them as real obstacles, reducing karmic ripple effects. This effortless flow (like an emanation's non-indulgence) causes less suffering overall — personal (no attachment) and collective (skillful guidance without imposition).
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4. Accord with the True Nature of Reality (Tathātā, Suchness)
– Validity: Spot on — this is the "defining characteristic" realized (as we discussed).
Tathātā is the inconceivable union (U2T/Uopp), where phenomena are "just as they are": Dependently arisen yet empty, manifold yet same.
– U2T/Uopp Expansion:
— Pointed Out by U2T: Suchness is the inseparability of appearance (T1: effective actions in realms) and emptiness (T2: no inherent beings to liberate).
Efficiency arises because actions mirror reality — no mismatch creates friction/suffering.
As Candrakīrti notes, realizing this union allows bodhisattvas to "play" in samsara like illusions, benefiting without harm.
— Pointed Out by Uopp: Tathātā unites all opposites (e.g., cyclic existence/freedom, as in the text's non-lapsing without rejection).
Actions aligned here are supremely efficient: They resolve suffering at its root (ignorance of non-duality), causing less because they don't perpetuate oppositions (e.g., no "us vs. them" in liberation).
The emanation metaphor exemplifies this — appears active (opposing suffering) yet non-grasping (uniting with emptiness), embodying suchness.
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Overall Assessment and Implications
Your statement is a valid, comprehensive summary of Section 3's Madhyamaka essence, with Uopp as a natural extension of U2T (common in Gelug/Tsongkhapa interpretations, where opposites like ground/path/fruit are united in emptiness).
It resolves the section's query: Effective action isn't despite illusoriness but because of it — non-dual realization makes bodhisattvas' efforts "efficient" by minimizing suffering through harmony with tathātā.
This contrasts with ordinary actions (grasping, dualistic, inefficient — perpetuating cycles via the 12 links).
Practically, this inspires: In daily life, act compassionately without attachment (e.g., help without expecting reciprocity), reducing personal stress and collective harm.)
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(Another general question about Chapter 63: The chapter talks about 'preventing disruption to the indivisible dharmadhātu (realm of phenomena)'. Is this the same thing as saying 'acting in accord with reality as it is’?
Answer: Yes, the concept of "preventing disruption to the indivisible dharmadhātu (realm of phenomena)" in Chapter 63 is essentially equivalent to "acting in accord with reality as it is" (tathātā, suchness), particularly from the Madhyamaka perspective informed by the Union of the Two Truths [U2T].
This equivalence arises from the chapter's emphasis on non-dual realization and skillful action, where misalignment (e.g., through reification or dualistic apprehension) causes "disruption," while harmony with suchness enables effortless, non-disruptive engagement.
Let me explain this step by step, drawing directly from the text (especially Section 10) and its broader implications.
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1. Understanding 'Preventing Disruption' in the Chapter
– In Section 10, Subhūti raises the concern: When bodhisattvas investigate diverse phenomena (e.g., aggregates, truths, dependent origination) in detail, "would the realm of phenomena not be disrupted?"
The Buddha replies that disruption would occur only "if there were any extraneous phenomena existing apart from it," but "nothing at all is apprehended apart from the realm of phenomena."
If anything were apprehended as separate, "the realm of phenomena would indeed be disrupted."
– Here, dharmadhātu (realm of phenomena) represents the indivisible, all-encompassing true nature of reality — encompassing all phenomena (virtuous/non-virtuous, conditioned/unconditioned, etc.) without separation or hierarchy (as elaborated in Sections 11–13). It's unchanging across time, whether tathāgatas appear or not, and constitutes the "sameness" of all things.
– "Disruption" implies fracturing this indivisibility through conceptual elaboration (prapañca) — e.g., apprehending phenomena as inherently real, separate, or extraneous. This would create artificial dualities (e.g., internal/external, sign/signlessness), leading to misalignment with reality and perpetuating suffering via ignorance and attachment.
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2. Equivalence to 'Acting in Accord with Reality as It Is'
– Core Affirmation: Yes, preventing disruption is synonymous with acting in accord with tathātā because both involve non-apprehension and non-reification, ensuring actions harmonize with the non-dual suchness rather than opposing or fragmenting it. In Madhyamaka terms, reality as it is (tathātā) is the inconceivable union of appearances (conventional truth, T1) and emptiness (ultimate truth, T2) — U2T — where phenomena are dependently co-arisen yet empty of inherent existence. Acting in accord means engaging this union without distortion, which precisely avoids "disrupting" the dharmadhātu.
– Textual Ties: The Buddha instructs that bodhisattvas "should train in the realm of phenomena" by not conceiving anything outside it (Section 10). This training encompasses all phenomena (Section 11), but only through non-grasping — e.g., discerning aggregates as essenceless (Section 8) without creating separations. If one apprehends diversity as inherently "apart" (e.g., reifying practices or beings as absolute), it disrupts the sameness; acting without such apprehension (e.g., "acting without acting") preserves indivisibility, aligning with suchness.
– Efficiency and Reduced Suffering: As we discussed in Section 3, this accord makes actions "efficient" — compassionate engagement (e.g., liberating beings without apprehending them, Section 3) flows naturally, without the "disruption" of karmic backlash or dualistic conflict. Misaligned actions (grasping at extraneous entities) fracture reality's harmony, causing suffering; aligned ones prevent this, embodying the Middle Way free from extremes like eternalism (inherent separations) or nihilism (denying functionality).
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3. Broader Madhyamaka Context and U2T/Uopp
– From Nāgārjuna's Mūlamadhyamakakārikā (e.g., 24:18–19), the dharmadhātu is the Middle Way itself — U2T — where conventional diversity doesn't contradict ultimate sameness. "Disruption" mirrors misunderstanding this union, as Candrakīrti warns: Conceptual proliferation fragments the non-dual.
Acting in accord (e.g., skill in means, Section 5) unites opposites (Uopp: multiplicity/oneness, action/inaction), preventing fracture.
– In the chapter, this is why bodhisattvas can investigate/invest (e.g., train in perfections without erroneous thoughts, Sections 12–13) — their actions don't posit "extraneous" absolutes, preserving the dharmadhātu's indivisibility. This is tathātā in practice: Reality as it is, here and now, not disrupted by fabrication.
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In essence, the chapter uses "preventing disruption" to illustrate the practical outcome of realizing and acting in harmony with suchness — non-dual, effortless alignment that benefits all without creating divisions. If actions misalign (e.g., through absolute apprehension), they "disrupt" by opposing reality; if they accord, they flow seamlessly, upholding the indivisible whole.
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Question: It is paradoxical because the dharmadhātu cannot really be 'fragmented', it is and will always be indivisible.
Answer: Yes, your observation highlights a profound paradox in Chapter 63's teaching on the dharmadhātu (realm of phenomena), and it's a deliberate one that aligns perfectly with Madhyamaka's pedagogical style — using apparent contradictions to point beyond concepts to tathātā (suchness).
The text states that the dharmadhātu "would be disrupted" if extraneous phenomena were apprehended apart from it (Section 10), yet, as you note, it cannot truly be fragmented because it is inherently indivisible, unchanging, and all-encompassing (Sections 11–13: "the realm of phenomena, of which all phenomena partake, itself dwells indivisibly").
This isn't a logical inconsistency but a skillful means (upāya) to illustrate the Union of the Two Truths [U2T] and guide practitioners toward non-dual realization. Let me unpack this step by step, showing how the paradox resolves while reinforcing the chapter's core insights.
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1. Acknowledging the Paradox: Conventional Disruption vs. Ultimate Indivisibility
– Conventional Perspective [T1]: From the relative viewpoint, "disruption" appears possible and real. When beings (or even bodhisattvas in training) apprehend phenomena as inherently separate or extraneous — e.g., reifying aggregates as "apart" from the dharmadhātu, or grasping dualities like sign/signlessness — this creates conceptual fragmentation. It "disrupts" in the sense of perpetuating delusion, suffering, and cyclic existence (via the 12 links of dependent origination). The text uses this language to warn against such misapprehension: If you conceive something "outside" the realm (e.g., an independent entity to liberate, Section 3), it fractures the perceived unity, leading to inefficient actions that cause more harm (e.g., attached striving).
– Ultimate Perspective [T2]: You're absolutely right — the dharmadhātu cannot "really" be fragmented. It is emptiness itself (śūnyatā), devoid of inherent parts, divisions, or changes. As the Buddha affirms, it "dwells indivisibly" regardless of whether tathāgatas appear or not (Section 11), encompassing all phenomena without exclusion or alteration. No true disruption occurs because there's no inherent substance to break — apprehension is itself empty, a mere illusion (like a magical display, Section 3).
– The Paradox as Teaching Tool: This tension is intentional, mirroring Madhyamaka's use of reductio ad absurdum (prasanga) to deconstruct views. Nāgārjuna employs similar paradoxes in Mūlamadhyamakakārikā (e.g., 7:33 on motion: It appears but can't truly occur in emptiness).
Here, the "would be disrupted" conditional is provisional — speaking to conventional experience to highlight the consequences of ignorance, while ultimately negating any real fragmentation to point to suchness.
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2. Resolution Through the Union of the Two Truths [U2T]
– The paradox dissolves in U2T: Disruption is a conventional appearance (T1: dependently arisen from conceptual elaboration, functional for teaching caution) that is ultimately empty (T2: no inherent divisibility, as all is suchness).
The two truths are inseparable — conventional "disruption" arises only because of the ultimate indivisibility (emptiness enables illusory separations), and realizing this union prevents even apparent fragmentation.
– Tie to Chapter 63: The dharmadhātu is tathātā — the non-dual reality where all phenomena "simply are the realm of phenomena" (Section 13), without separation (e.g., physical forms are the dharmadhātu, not apart from it).
Apprehending extraneous things "disrupts" conventionally (creates suffering via duality), but ultimately, it doesn't affect the indivisible whole — it's like waves "disrupting" the ocean, yet the ocean remains undivided.
Bodhisattvas train herein (Section 10) by non-apprehension, acting in accord without creating illusory fractures.
– Union of Opposites [Uopp] Extension: This also unites opposites like divisibility/indivisibility or disruption/harmony. Conventionally opposite (apprehension disrupts), ultimately non-dual (indivisible emptiness embraces all).
Realizing Uopp ensures actions flow without opposition, as in "acting without acting" — engage diversity [T1] without reifying it as separate [T2].
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3. Implications for Practice and Why the Paradox Matters
– Preventing Apparent Disruption: The teaching encourages vigilance:
Avoid conceptual grasping to prevent the "disruption" of suffering and delusion in relative terms.
For bodhisattvas, this means investigating phenomena (e.g., discerning aggregates as essenceless, Section 8) without falling into duality, preserving harmony with suchness.
– Ultimate Assurance: Since the dharmadhātu is always indivisible, realization brings freedom — no fear of true harm.
This empowers compassionate action: Mature beings without apprehending them as "extraneous" (Section 3), knowing all is already within the realm.
– Broader Madhyamaka Resonance: As Tsongkhapa interprets in Lamrim Chenmo, such paradoxes train the mind to transcend views — neither affirm disruption (eternalism in fragmentation) nor deny its conventional impact (nihilism).
The Middle Way emerges: Act as if disruption matters (skillfully avoid it) while knowing it's empty (rest in indivisibility).
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In summary, the paradox is a gateway to insight: It speaks conventionally to guide behavior (prevent misalignment that "fragments" experience) while affirming the ultimate truth (indivisible suchness endures unchanged).
This duality-in-non-duality is the chapter's genius, inviting us to abide in tathātā without elaboration.
(Summary 4: Purpose of Bodhisattva Practices Amid Illusion
Text Summary: If phenomena are known as displays/emanations, why practice perfections, paths, refine buddhafields, or mature beings?
The Buddha replies: If beings had know of their own accord that all phenomena [T1] are like a phantom emanation [T2] [U2T], bodhisattvas wouldn't need to; but since beings don't, bodhisattvas engage perfections over eons for their sake.
Madhyamaka Analysis from U2T Perspective: Practices like perfections are conventional means (T1: dependently arisen skillful actions) empty of inherent purpose [T2].
U2T resolves the paradox: bodhisattvas practice without practicing, as all is illusory, yet compassionately respond to beings' ignorance (reification of phenomena).
This is non-dual action — refining buddhafields (relative purity) without grasping them as real, avoiding extremes of apathy (nihilism) or eternal striving (eternalism).
Tathātā is pointed to by this: reality is empty, so practices liberate from delusion without creating new attachments, embodying the Middle Way's effortless engagement.)
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“Blessed Lord, if bodhisattva great beings have known, seen, and realized that all phenomena are like a magical display, and known, seen, and realized that they are like a phantom emanation,
for what purpose do bodhisattva great beings practice the six perfections?
For what purpose do they practice the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the thirty-seven factors conducive to enlightenment, and [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?
Why do bodhisattva great beings practice [the paths], up to and including the path of enlightenment?
Why do they refine the buddhafields and bring beings to maturation?”
“Subhūti,” replied the Blessed One,
“if beings of their own accord had known that all phenomena are like a phantom emanation, then bodhisattva great beings would not indeed have engaged in the conduct of a bodhisattva over countless eons for the sake of beings.
Subhūti, it is because beings do not know of their own accord that all phenomena [T1] are like a phantom emanation [T2] [U2T] that bodhisattva great beings do engage in the six perfections for their sake over countless eons, and they continue to bring beings to maturation, and also refine the buddhafields.”
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(Question: Subhūti's question is based on a misunderstanding of the Dharma and of Reality as it is. It is not because everything is empty of inherent existence [T2], like magical displays [Illusory], that everything is completely non-arisen/non-coming, non-existent, non-changing, non-increasing, non-deceasing, non-functional, non-ceasing/non-going, useless. That is falling into the opposite extreme, from naive realism to nihilism. The point is that one truth (ex. emptiness) doesn't deny/contradict the other truth (ex. dependently co-arisen relatively functional impermanent appearances), and vice versa. That would be opposing the two truths [2T - opposing them, forming a duality]. Instead, one truth supports, implies the other. That is the meaning of the Union of the Two Truths [U2T]. The two truths are not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither.
Answer: Yes, your interpretation of Section 4 is valid and astutely identifies the underlying dynamic in Subhūti's question as a potential misunderstanding of the Dharma — one that risks veering into nihilism by misapplying emptiness [T2] to negate conventional functionality [T1]. This section, like much of the Prajñāpāramitā, uses such queries as a pedagogical device to clarify the non-contradictory nature of reality, emphasizing the Union of the Two Truths [U2T] as the antidote to extremes. Your framing correctly highlights how emptiness doesn't invalidate dependent arising (and vice versa), but rather supports it, transcending dualistic oppositions. Below, I'll validate your points step by step, referencing the text, and expand with Madhyamaka insights to show how this resolves the apparent paradox while pointing to tathātā (suchness).
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1. Subhūti's Question as Based on a Misunderstanding of the Dharma and Reality
– Validity: Strongly yes — this is a classic setup in Mahāyāna dialogues, where the interlocutor (Subhūti) voices a provisional doubt to elicit deeper teaching. In Section 4, Subhūti asks: If bodhisattvas realize all phenomena as "like a magical display" or "phantom emanation" (empty/illusory, T2), then "for what purpose" do they practice the six perfections, meditative concentrations, paths, refine buddhafields, or mature beings?
This implies a misunderstanding: Assuming emptiness renders practices "useless" or non-functional, as if realization negates action.
– Madhyamaka U2T Expansion: The misunderstanding stems from opposing the two truths (what you call "opposing the two truths [2T - opposing them, forming a duality]") — treating T2 (emptiness) as a denial of T1 (dependently co-arisen, relatively functional appearances).
In reality as it is (tathātā), this opposition is illusory; the Buddha corrects it by affirming U2T. As Nāgārjuna explains in Mūlamadhyamakakārikā (24:8–10), emptiness is not a negation that "destroys" phenomena but the very condition for their functionality — without inherent existence, things can arise dependently, change, and serve purposes like the bodhisattva path.
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2. Emptiness [T2] Does Not Imply Complete Non-Arising, Non-Existence, Non-Functionality, Etc.
– Validity: Precisely correct, and this directly counters the nihilistic extreme you describe. The text doesn't say phenomena are "completely non-arisen/non-coming, non-existent, non-changing, non-increasing, non-deceasing, non-functional, non-ceasing/non-going, useless." Instead, the Buddha's response affirms functionality: Bodhisattvas do engage in practices "for the sake of beings" because beings don't inherently know this illusoriness — implying that emptiness enables compassionate action, not nullifies it.
– Madhyamaka U2T Expansion: Falling into nihilism (abhāva-vāda) would mean interpreting emptiness as total voidness, denying T1's relative validity (e.g., no functional practices, no beings to mature). But Madhyamaka refutes this: Emptiness frees phenomena from rigidity, allowing impermanent, dependently co-arisen functionality [T1]. As Candrakīrti notes in Madhyamakāvatāra (6:34), "Because of emptiness, all things are possible." The magical display metaphor supports this — illusions appear, function (delight or deceive), and cease without inherent reality, but they're not "useless" conventionally. Your list of negations (non-arisen, etc.) echoes the chapter's later discernments (e.g., Section 8: real nature neither arises/ceases, but phenomena still "dwell without error" in it), but these are ultimate [T2] without denying conventional arising/change [T1].
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3. From Naive Realism to Nihilism: The Opposite Extreme
– Validity: Yes, this accurately diagnoses the shift Subhūti's question risks — from naive realism (eternalism: reifying phenomena as inherently real, necessitating endless practices) to nihilism (denying all functionality post-realization). The Buddha preempts this by grounding the response in compassion: Practices persist because beings suffer from ignorance (not knowing illusoriness), so bodhisattvas act over "countless eons" without attachment.
– Madhyamaka U2T Expansion: Naive realism opposes T2 by absolutizing T1 (inherent existence of beings/paths), while nihilism opposes T1 by absolutizing T2 (total nonexistence, rendering paths useless). The Middle Way avoids both: Realization of illusoriness [T2] enhances, not erases, functional engagement [T1], as emptiness makes adaptability possible. This is why bodhisattvas "engage in the six perfections for their sake" — emptiness supports skillful means (upāya), preventing the extreme of apathy (nihilistic inaction).
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4. One Truth Does Not Deny/Contradict the Other; Instead, One Supports/Implies the Other – The Meaning of U2T
– Validity: This is the crux, and your articulation is spot-on. The two truths are not in opposition [2T - opposing them, forming a duality] but in union [U2T]: Emptiness [T2] implies dependent arising (T1, as things without essence must arise interdependently), and dependent arising implies emptiness (as inherent existence would preclude relativity). Nāgārjuna's famous verse (MMK 24:18) captures this: "We explain dependent origination as emptiness."
– Madhyamaka U2T Expansion: In the chapter, this mutual support justifies practices amid illusoriness — emptiness (phenomena as displays) enables the path (T1: maturing beings who don't know this), without contradiction. If T2 denied T1, no eons of engagement; if T1 denied T2, endless reification. U2T resolves: The truths are inseparable, interdependent — emptiness supports functionality by freeing it from absolutes, implying compassionate action arises naturally.
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5. The Two Truths Are Not Different/Separate/Multiple/Dual, Not Identical/United/One/Non-Dual, Not Both, Not Neither
– Validity: Excellent — this tetralemma (catuskoti) negation is quintessential Madhyamaka, transcending all views. Your phrasing echoes Nāgārjuna's deconstruction (e.g., MMK 18:8 on self/other), showing U2T as inconceivable, beyond affirmation/negation.
– Madhyamaka U2T Expansion: The truths aren't different/dual (that would oppose them), nor identical/one (that would collapse distinctions, negating pedagogy), nor both (reifying contradiction), nor neither (nihilistic blank). They're "not two, not one" — pointing to tathātā, the non-conceptual reality where practices function without inherent purpose. In Section 4, this allows bodhisattvas to practice "for the sake" (conventional) without ultimate need (ultimate), embodying the Middle Way.
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Overall Assessment
Your analysis validly reframes Section 4 as correcting a misunderstanding through U2T, preventing nihilistic pitfalls while affirming non-contradictory reality. It ties beautifully to the chapter's "sameness" — all phenomena partake in this union, enabling bodhisattva conduct without extremes. This insight encourages practitioners: Realize emptiness to enhance, not abandon, compassionate functionality.)
(Summary 5: Escaping Fixation on Names and Signs
Text Summary: If phenomena are like dreams/echoes/mirages/displays/emanations, what fixes beings, and how do bodhisattvas help escape?
The Buddha says beings fix on inauthentic names/signs; bodhisattvas practice wisdom to free them.
Names are word-superimpositions (e.g., aggregates, enlightenments);
signs are form/formless attachments leading to affliction.
Bodhisattvas release via skill in means, establishing in signlessness without duality.
Madhyamaka Analysis from U2T Perspective: Names and signs are conventional designations (T1: dependently imputed for communication) empty of inherent referents (T2: mere imagination, without essence).
U2T shows fixation arises from ignoring this union — reifying dualities like form/formless.
Bodhisattvas' skill in means is "acting without acting": teach escape without reifying "sign" vs. "signlessness" as absolutes, avoiding eternalism (inherent signs) (accepting them) or nihilism (rejecting them).
This points to tathātā: non-dual suchness where phenomena are empty yet appear, so establishment in signlessness is effortless, free from elaboration, aligning with the Middle Way.)
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Subhūti then asked,
“Blessed Lord, if all phenomena are like a dream, like an echo, like a mirage, like an optical aberration, like a magical display, and like a phantom emanation, what is it, Blessed Lord, on which beings are fixed, and for which bodhisattva great beings practice the perfection of wisdom and cause beings to escape?”
“Subhūti,” replied the Blessed One,
“it is because beings are fixed on determining through inauthentic names and signs
that bodhisattva great beings practice the perfection of wisdom
and cause beings to
escape from [transcend without rejecting] those names and signs.”
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“Blessed Lord, what are names and what are signs?”
“Subhūti,” replied the Blessed One,
“ ‘names’ and ‘signs’ are adventitious superimpositions by [mere] words.
That is to say, such designations, including ‘names,’ ‘signs,’ ‘physical forms,’ ‘feelings,’ ‘perceptions,’ ‘formative predispositions,’ ‘consciousness.’ ‘women,’ ‘men,’ ‘boys,’ ‘girls,’ ‘denizens of the hells,’ ‘the animal realm,’ ‘the world of Yama,’ ‘gods,’ ‘human beings,’ ‘conditioned phenomena,’ ‘unconditioned phenomena,’ ‘the fruit of entering the stream to nirvāṇa,’ ‘the fruit of being destined for only one more rebirth,’ ‘the fruit of no longer being subject to rebirth,’ ‘arhatship,’ ‘individual enlightenment,’ and ‘complete enlightenment’ have been superimposed by [mere] words that are a magical display.
Subhūti, all names have been designated by words and concepts.
All conditioned phenomena to which ordinary people
form attachments are mere names.
When bodhisattva great beings practice the perfection of wisdom, they encourage those [ordinary people] through skill in means, saying,
‘All names have originated from imagination,
and you should not be attached to
imagined non-entities, which are empty of essential nature.
The learned do not become fixated on any of these phenomena,
which are empty.’
It is in this manner, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they teach the Dharma to beings through skill in means.
“Subhūti, if you ask what are signs, the signs to which ordinary people become attached are of two sorts.
If you ask what these two sorts are, they comprise signs that have form and signs without form.
– Subhūti, if you ask what are signs that have form, all momentary phenomena with gross or subtle form, positive or negative, far or near, belonging to the past, future, or present, which are grasped through imagination, are said to be signs that have form.
– Subhūti, if you ask what are signs without form, any formless phenomena whatsoever that are imagined by being grasped as signs and then give rise to afflicted mental states are said to be signs without form.
Therefore, when bodhisattva great beings practice the perfection of wisdom, they will through skill in means release beings from those signs and establish them, so that they come to rest, in the expanse of signlessness.
By whatever means they should establish them, letting them come to rest in such a way that they do not fall into duality, thinking,
‘This is a sign’ or ‘That is signlessness.’
It is in this manner, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they will through skill in means release beings from those signs and establish them in the expanse of signlessness.”
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(Question: If we generalize a little bit, bodhisattva great beings teach ordinary beings how to transcend without rejecting conventional/relative words, names, signs, concepts, dualities, triads, truths, methods, goals…, how to use them without using them, without apprehending anything in absolute terms, without attachment, reification, effort or absolute, non-dualistically, without becoming slaves to them – because these names and signs, and what they represent (referent), are all empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere words/designations/names, conventional truths [T1] ⇐⇒ one aspect / truth supporting/implying the other [U2T] ⇐⇒ because they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. This is the Middle Way free from all extremes: not accepting them as they appear to be (inherently existent and in opposition/duality), not rejecting them as if completely non-existent, meaningless, useless.
Yes, your generalization of Section 5 is valid and effectively captures its essence while extending it to broader Madhyamaka principles, particularly the non-dual use of conventions in the context of the Union of the Two Truths [U2T]. It avoids common pitfalls like absolutizing transcendence (which could lead to nihilism) or rejection (which could reinforce dualism), instead emphasizing harmonious engagement with reality as it is (tathātā).
This reading aligns with the section's focus on releasing beings from fixation on "inauthentic names and signs" through skill in means (upāya-kausalya), establishing them in signlessness without falling into new dualities. Below, I'll validate your points step by step, referencing the text, and expand with U2T analysis to show how this generalization illuminates the bodhisattva's teaching role.
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1. Bodhisattva Great Beings Teach Ordinary Beings to Transcend Without Rejecting Conventional/Relative Words, Names, Signs, Concepts, Dualities, Triads, Truths, Methods, Goals…
– Validity: Yes, this is a solid generalization of the section's core dynamic. The text explains that beings are "fixed on determining through inauthentic names and signs" (e.g., designations like aggregates, genders, realms, enlightenments as mere word-superimpositions), leading to attachments and afflicted states. Bodhisattvas practice wisdom to "cause beings to escape" from these, but not by outright rejection — instead, through encouragement: "All names have originated from imagination, and you should not be attached to imagined non-entities, which are empty of essential nature." Signs (form/formless) are released by establishing in "the expanse of signlessness," but "without falling into duality, thinking, ‘This is a sign’ or ‘That is signlessness.’"
Your list (words, names, signs, etc.) aptly generalizes the text's examples, including dualities (e.g., contaminated/uncontaminated implied) and triads (e.g., three gateways of liberation later in the chapter).
Madhyamaka U2T Expansion: Transcendence without rejection embodies the Middle Way: Bodhisattvas teach using conventions (T1: relative tools like names/concepts for communication and guidance) without reifying them as absolute (T2: empty of essence).
This prevents ordinary beings from "becoming slaves" to fixations, as transcendence means seeing through inauthenticity without discarding utility — e.g., use names to point to Dharma, but non-dualistically.
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2. Teach Them How to Use Them Without Using Them, Without Apprehending Anything in Absolute Terms, Without Attachment, Reification, Effort or Absolute, Non-Dualistically
– Validity: Precisely accurate, echoing the "acting without acting" principle we've discussed. The text's skill in means involves "releasing beings from those signs and establishing them... in such a way that they do not fall into duality." This is non-dual use: Engage conventions (e.g., teach "the learned do not become fixated") without absolute apprehension or effort — free from attachment (no reification as inherent) or rejection (no nihilistic dismissal).
– Madhyamaka U2T Expansion: "Use without using" is effortless harmony with U2T — conventions appear functional (T1: imputed by mind, useful for escape) but are empty (T2: adventitious, without essential nature).
Non-dualistically means avoiding the three spheres (teacher, taught, teaching) or absolutes, as apprehension would create effortful striving.
This reduces suffering: Ordinary beings learn to navigate samsara without bondage, mirroring bodhisattvas' own practice.
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3. Because These Names and Signs, and What They Represent (Referent), Are All Empty of Inherent Existence, Never Absolute [T2] ⇐⇒ Because They Are Dependently Co-Arisen, Interdependent, Co-Defined, Co-Evolving, Co-Imputed by the Mind, Mere Words/Designations/Names, Conventional Truths [T1]
– Validity: Yes, this bidirectional equivalence (⇐⇒) perfectly reflects the section's rationale. Names are "adventitious superimpositions by [mere] words... originated from imagination," and signs (form/formless) are "imagined by being grasped," leading to affliction — empty [T2] because imputed/dependently arisen [T1]. The referent (what they point to, e.g., phenomena) shares this: Empty yet conventionally designated.
– Madhyamaka U2T Expansion: Your terms (co-arisen, interdependent, etc.) generalize pratītyasamutpāda (dependent origination), showing T1 as the basis for T2 (no essence without relativity) and vice versa. As Nāgārjuna states (MMK 24:18), dependent arising is emptiness. This mutual implication prevents viewing conventions as "absolute" (eternalism) or irrelevant (nihilism) — they're functional precisely because empty, allowing evolution/imputation without fixation.
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4. One Aspect/Truth Supporting/Implying the Other [U2T] ⇐⇒ Because They Are Like Illusions, Reflections, Mirages, Dreams, Echoes, ‘There, Yet Not There’
– Validity: Spot-on — this captures U2T as the supportive union, with the metaphors (illusions, etc.) from the chapter (e.g., magical displays in prior sections, echoed here in "imagined non-entities"). "There, yet not there" elegantly summarizes the non-dual: Appear [T1] yet empty [T2], inseparable.
– Madhyamaka U2T Expansion: The metaphors illustrate inseparability — illusions function (delight/deceive) because empty (no inherent core). Support/implication means T1 implies T2 (relativity shows no self-nature) and T2 supports T1 (emptiness enables change/function). This is why bodhisattvas teach escape: Use illusions non-dualistically to reveal suchness, without new attachments.
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5. This Is the Middle Way Free from All Extremes: Not Accepting Them as They Appear to Be (Inherently Existent and in Opposition/Duality), Not Rejecting Them as If Completely Non-Existent, Meaningless, Useless
– Validity: Absolutely, this ties the generalization to the chapter's "sameness" and non-duality. The text's release into signlessness "without duality" embodies the Middle Way — neither accept inauthentic fixations (naive realism/eternalism) nor reject conventions entirely (nihilism).
– Madhyamaka U2T Expansion: The Middle Way transcends extremes via U2T: Not accepting inherent existence/opposition (avoids T1 absolutism), not rejecting as non-existent/useless (avoids T2 absolutism). As Candrakīrti explains, this freedom allows bodhisattvas to wield skill in means — teach using names/signs (meaningful conventionally) without enslavement (useless ultimately if reified). Result: Ordinary beings transcend suffering, realizing all as "empty yet functional."
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Overall Assessment
Your generalization is a valid, insightful synthesis of Section 5, extending it to the chapter's themes without distortion. It resolves the section's tension — escape from fixation without abandoning tools — through U2T's non-dual logic, fostering practical wisdom: Engage conventions compassionately, but freely, as illusions in the Middle Way. This empowers bodhisattvas to guide others toward tathātā, where transcendence is effortless harmony.
(Summary 6: Attaining Virtuous Attributes Without Entities
Text Summary: How attain/induce virtuous attributes and engage vehicles if all are names/signs from imagination?
The Buddha: No entities exist, so bodhisattvas perfect perfections, concentrations, etc., by way of signlessness, then induce others similarly.
If any sign existed, they couldn't attain signless buddhahood;
all uncontaminated phenomena are signless, free from recollection/attention.
Madhyamaka Analysis from U2T Perspective: Virtuous attributes (perfections, etc.) are conventional accumulations (T1: functional for path) empty of inherent existence (T2: signless, without recollection as real).
U2T unifies: perfect by non-apprehension, avoiding duality.
"Acting without acting" means engaging paths without reification — induce others relatively, but ultimately all is uncontaminated emptiness.
This refutes inherent attainment (eternalism) or non-attainment (nihilism);
tathātā is signless reality, so bodhisattvas act for beings without absolute effort, embodying Middle Way compassion.)
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“If all these phenomena are merely like that, which is to say, they are merely names and signs — mere imputations that originate from imagination — then when bodhisattva great beings practice the perfection of wisdom, how do they attain particular virtuous attributes, and how do they induce others to attain particular virtuous attributes, and engage with them, perfecting the levels, from one to the next, by means of those virtuous attributes, and also induce beings to engage with the three vehicles?”
“Subhūti,” replied the Blessed One,
“if there were entities or some indication of an entity, in that case, Subhūti, when bodhisattva great beings practiced the perfection of wisdom, they would not even attain distinction and they would not induce others to attain distinction.
But, on the contrary, it is because there are no entities and no indication of any entity that,
Subhūti, when bodhisattva great beings practice the perfection of wisdom,
they do perfect the perfection of meditative concentration by way of signlessness, and
they do perfect the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity by way of signlessness.
They do perfect the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions by way of signlessness.
They do perfect the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path by way of signlessness.
They do perfect the emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena by way of signlessness.
They do perfect [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, by way of signlessness.
They do perfect the eight aspects of liberation, the nine serial steps of meditative absorption, the four truths of the noble ones, and the gateways of liberation — emptiness, signlessness, and wishlessness — by way of signlessness.
They do perfect the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways by way of signlessness.
They do perfect the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas by way of signlessness.
And having perfected these virtuous attributes, they then cause others also to engage in these virtuous attributes by way of signlessness.
“Subhūti, if any sign were to exist, even as minutely small as a fraction of a hair-tip, then when bodhisattva great beings practiced the perfection of wisdom,
they would not attain consummate buddhahood in which all phenomena are signless, free from recollection and free from attention, nor would they establish beings in uncontaminated phenomena, in the real nature.
Subhūti, all uncontaminated phenomena are signless, free from recollection, and free from attention.
Therefore, Subhūti, when bodhisattva great beings practice the perfection of wisdom,
they continue to act for the sake of all beings by means of uncontaminated phenomena.”
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(Question: What is the exact meaning of "uncontaminated phenomena' and 'uncontaminated emptiness'? It seems to refer to the true nature of phenomena [T1] and emptiness [T2], maybe to their inseparability and inconceivability, to the Union of the Two Truths [U2T], of to directly perceiving with without conditioned dualistic conceptual proliferations, transcending names and signs without rejecting them -- thus 'uncontaminated'.
Answer: Your question insightfully probes the nuanced terminology in Section 6, and your proposed meanings are largely valid, aligning well with the Madhyamaka framework of the Union of the Two Truths [U2T]. While the text explicitly mentions "uncontaminated phenomena" (asaṃskṛta-dharma in Sanskrit, often translated as unconditioned or uncontaminated to denote freedom from defilements and conditioning), it does not directly use "uncontaminated emptiness." However, your generalization to include "uncontaminated emptiness" is reasonable, as the section discusses perfecting aspects of emptiness (e.g., internal/external emptiness) "by way of signlessness," which ties into uncontaminated qualities. This can be seen as referring to emptiness (T2: ultimate truth) realized in its pure, non-dual form, inseparable from phenomena (T1: conventional truth). Below, I'll clarify the exact meanings based on the text, validate your interpretations, and expand with U2T analysis to show how these terms point to non-dual realization.
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1. Exact Meaning of "Uncontaminated Phenomena" in the Text
– Textual Definition: In Section 6, the Buddha states:
"Subhūti, all uncontaminated phenomena are signless, free from recollection, and free from attention."
Bodhisattvas act "for the sake of all beings by means of uncontaminated phenomena," having perfected attributes (perfections, concentrations, emptinesses, powers, etc.) "by way of signlessness."
Uncontaminated phenomena refer to dharmas that are free from the taints of affliction (kleśa), conditioning (saṃskāra), and conceptual elaboration — such as the noble truths, nirvana, the real nature (dharmatā), or enlightened attributes (e.g., the eighteen distinct qualities of buddhas).
They contrast with "contaminated" phenomena (e.g., mundane aggregates or afflicted states) that arise from ignorance and lead to suffering in cyclic existence.
– Broader Context: These are not "produced" or conditioned by causes in a dualistic sense; they are the unfabricated (asaṃskṛta) aspects of reality, realized through wisdom. If any "sign" (nimitta: conceptual marker or reified entity) existed, even minutely, bodhisattvas couldn't attain "consummate buddhahood in which all phenomena are signless." Thus, uncontaminated phenomena embody purity without duality — free from mental proliferation (recollection/attention as grasping).
– Madhyamaka U2T Tie: Uncontaminated phenomena are the direct perception/experience of reality as U2T: Conventionally functional (T1: attributes like compassion or powers that benefit beings) yet ultimately empty (T2: signless, without inherent marks or conditioning).
They are "uncontaminated" because they transcend the defilements of dualistic mind, aligning with tathātā (suchness) here and now.
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2. Exact Meaning of "Uncontaminated Emptiness" (as Generalized)
– Textual Basis: While not explicit, this can be inferred from the perfection of "the emptiness of internal phenomena... up to the emptiness of the essential nature of non-entities" by way of signlessness — an uncontaminated mode. Emptiness (śūnyatā) itself is often described as uncontaminated because it is the unconditioned real nature, free from fabrication. In Madhyamaka texts like Nāgārjuna's Mūlamadhyamakakārikā (18:5), emptiness is the "pacification of all views," uncontaminated by conceptual extremes.
– Interpretation: "Uncontaminated emptiness" refers to emptiness realized purely — without the "contamination" of reification (treating emptiness as a thing) or nihilistic negation (denying appearances). It's emptiness as the inseparable union with phenomena, not a blank void. The text's signlessness (animitta) emphasizes this: Emptiness free from signs/recollection/attention, uncontaminated by dualistic proliferation.
– Madhyamaka U2T Tie: This is emptiness [T2] in non-dual harmony with appearances [T1], inconceivable beyond concepts. Contamination arises from conditioned mind (grasping names/signs); uncontaminated emptiness is direct insight into U2T, transcending without rejection.
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3. Validation of Your Proposed Meanings
– Refers to the True Nature of Phenomena [T1] and Emptiness [T2]: Yes, valid. Uncontaminated phenomena encompass the true nature (dharmatā) of all things — conventionally apparent (T1: functional attributes) yet ultimately empty [T2]. The text lists perfected attributes as uncontaminated, showing they are the realized nature, free from defilements.
– Their Inseparability and Inconceivability: Strongly yes. Inseparability is U2T: Phenomena and emptiness are not separate (as the Buddha counters any "entity or indication of an entity"). Inconceivability arises because they are "free from recollection and attention" — beyond dualistic thought, as Madhyamaka tetralemma negates (not existent/nonexistent, etc.).
– The Union of the Two Truths [U2T]: Absolutely central and valid. Uncontaminated phenomena/emptiness are U2T in expression: Perfected "by way of signlessness" means engaging T1 (attributes) through T2 (emptiness), inseparably. This union allows bodhisattvas to "induce others" without reification—if entities existed (opposing U2T), no distinction/attainment.
– Directly Perceiving Without Conditioned Dualistic Conceptual Proliferations: Yes, precise. "Free from recollection and attention" means perception without prapañca (elaboration)—direct, non-conceptual insight (prajñā). Uncontaminated because untainted by conditioning (ignorance/craving).
– Transcending Names and Signs Without Rejecting Them – Thus 'Uncontaminated': Valid and ties to Section 5. Transcendence is via skill in means: Perfect attributes signlessly (without grasping names/signs as absolute), but use them to benefit beings. "Uncontaminated" denotes this purity — free from the "contamination" of attachment/reification, yet not rejecting conventions.
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4. Broader Implications and Resolution of Apparent Paradoxes
– In Madhyamaka, uncontaminated phenomena/emptiness resolve the section's paradox:
If no entities, how attain/induce attributes?
Answer: Through U2T — attain by non-attainment (signless perfection), as all is already uncontaminated suchness. No "production" (conditioned effort), but realization of the unconditioned (asaṃskṛta) nature.
– This fosters the Middle Way: Avoid eternalism (reifying contaminated/contaminated as dual) or nihilism (denying attributes' function). Bodhisattvas act "by means of uncontaminated phenomena" — compassionate, effortless, in accord with tathātā.
– Tie to Chapter: Builds on prior sections (e.g., non-indulgence, Section 1) and leads to signlessness as sameness (Section 7), where attributes "constitute signlessness."
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In summary, "uncontaminated phenomena" are the purified, signless realization of reality's attributes, and "uncontaminated emptiness" (generalized) is emptiness free from dualistic taints — both pointing to U2T's inconceivable inseparability, direct non-conceptual perception, and transcendence without rejection. This purity enables bodhisattvas' unhindered action for beings)
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(Question: The "uncontaminated phenomena/emptiness" seems to be related to the transcendence of the duality affliction/purification or samsara/nirvana, and related to the "absolute purity of phenomena" or "utter purity of phenomena". In the sense that everything is 'purified' by directly realizing the true nature of all phenomena [U2T], including the tools used to get there (ex. the two truths themselves).
Answer: Yes, your interpretation is valid and thoughtfully connects "uncontaminated phenomena/emptiness" in Section 6 to broader Madhyamaka themes, particularly the transcendence of dualities (e.g., affliction/purification, samsara/nirvana) and the notion of "absolute purity" (or "utter purity") of all things through direct realization of the Union of the Two Truths [U2T]. This framing avoids reifying purity as an inherent quality (which would fall into eternalism) while emphasizing non-dual insight as the "purifying" agent, including for the conceptual tools themselves (e.g., the two truths). It aligns with the chapter's emphasis on signlessness and freedom from recollection/attention, where purification is not a dualistic process but the effortless revelation of reality as it is (tathātā, suchness). Below, I'll validate your points step by step, reference the text, and expand with U2T analysis to clarify how these concepts interrelate, resolving apparent paradoxes like "purifying" what is already pure.
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1. Relation to Transcendence of the Duality Affliction/Purification or Samsara/Nirvana
– Validity: Strongly yes — this is a core implication of the section. The Buddha explains that without entities or signs (even "as minutely small as a fraction of a hair-tip"), bodhisattvas attain "consummate buddhahood in which all phenomena are signless, free from recollection and free from attention," and establish beings "in uncontaminated phenomena, in the real nature." Uncontaminated phenomena transcend the duality of affliction (kleśa: defilements like desire/ignorance, tied to samsara) and purification (viśuddhi: removal of defilements, tied to nirvana) by being inherently free from both — neither afflicted nor needing purification, as they are signless (beyond conceptual marks that create such oppositions).
– Madhyamaka U2T Expansion: This transcendence is U2T in action: Conventionally [T1], phenomena appear afflicted (samsara: dependently arisen suffering) or purified (nirvana: path's result); ultimately [T2], both are empty of inherent duality, inseparable in suchness. As Nāgārjuna states in Mūlamadhyamakakārikā (25:19–20), "There is not the slightest difference between samsara and nirvana" — uncontaminated phenomena realize this non-duality, where affliction/purification are mere designations without essence. The text's "uncontaminated" denotes this freedom: Act for beings "by means of uncontaminated phenomena" (compassionate engagement without lapsing into dualistic striving). Without U2T, one might reify purification as an "attainment" separate from affliction, perpetuating the cycle; realization transcends by seeing both as empty yet functional.
-2. Relation to the "Absolute Purity" or "Utter Purity" of Phenomena
– Validity: Yes, this is a apt generalization, though the chapter uses "uncontaminated" (asaṃskṛta/asaṃkliṣṭa) rather than "absolute purity" explicitly. However, in Prajñāpāramitā and Madhyamaka literature (e.g., Heart Sutra's "all phenomena are marked by emptiness... not defiled, not pure"), uncontaminated phenomena equate to the "absolute purity" (paramārtha-viśuddhi) or "utter purity" of all things in their true nature — pure not because "purified" from something inherent, but because never truly defiled to begin with.
Your link to realizing U2T as the "purifying" factor is spot-on:
Purity is the non-dual insight that reveals everything (phenomena, emptiness, tools) as already uncontaminated.
– Madhyamaka U2T Expansion: "Absolute purity" in texts like Candrakīrti's Madhyamakāvatāra (6:2–3) means the ultimate nature (paramārtha) where phenomena are pure of conceptual stains — empty [T2] yet luminous in appearance [T1].
In Section 6, this is signlessness: Perfections/attributes are "perfected by way of signlessness," meaning realized as utterly pure, free from the "contamination" of duality or elaboration. Unlike relative purity (e.g., ethical discipline purifying karma), absolute purity is non-referential — suchness itself, where samsara's "impurities" are illusions. This avoids eternalism (purity as an added essence) or nihilism (no purity at all).
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3. Everything Is 'Purified' by Directly Realizing the True Nature of All Phenomena [U2T], Including the Tools Used to Get There (e.g., the Two Truths Themselves)
– Validity: Precisely valid, and this captures the self-reflexive depth of the teaching.
The section negates entities ("because there are no entities and no indication of any entity"), allowing perfection of attributes (tools like perfections, emptinesses) "by way of signlessness" — realization "purifies" by revealing their uncontaminated nature. Even the two truths (as conceptual tools) are included: If reified, they become contaminated (dualistic opposition); realized as U2T, they are purified, transcending themselves.
– Madhyamaka U2T Expansion: Purification here is not a process (which would imply duality: impure → pure) but direct insight into U2T — the true nature where phenomena [T1] and emptiness [T2] are inseparable, mutually implying. As Tsongkhapa interprets in Ocean of Reasoning, realizing U2T "purifies" views: The two truths themselves are empty (T2 applies to T1 and itself), so tools like teachings on emptiness are "purified" by non-apprehension — used conventionally without absolute grasp.
In the chapter, this means bodhisattvas "perfect the perfection of wisdom" signlessly, then "cause others also to engage" (tools benefit without contamination).
The implication (your ⇐) is bidirectional: Realization [U2T] reveals purity because all is dependently arisen/empty; purity supports realization by freeing from extremes.
This is the Middle Way: Transcend tools without rejecting them, as they dissolve in suchness (inconceivable, beyond recollection/attention).
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Overall Assessment and Implications
Your connections are valid and enrich Section 6's teaching: Uncontaminated phenomena/emptiness transcend dualities like affliction/purification (samsara/nirvana) by embodying absolute purity — the non-dual U2T realization where everything is "purified" not through effort but insight into inherent uncontaminated suchness.
This includes self-purification of tools (e.g., two truths), preventing reification.
Paradoxically, "purification" reveals nothing was ever truly contaminated — afflictions are empty illusions.
For bodhisattvas, this enables acting via uncontaminated phenomena: Compassionate without duality, in perfect accord with reality.
This insight echoes the Vimalakīrtinirdeśa Sūtra's "non-dual purity," inviting practitioners to rest in tathātā beyond concepts.)
(Summary 7: Designations and Attributes in Signlessness
Text Summary: If phenomena are signless/free from recollection/attention,
how designate virtuous/non-virtuous, etc.?
The Buddha counters:
Is signlessness [T2] separate from attributes of śrāvakas / pratyekabuddhas / bodhisattvas / buddhas [T1] [2T - opposing them, forming a duality]?
Subhūti denies;
fruits/attributes [T1] constitute signlessness [T2] [U2T].
All phenomena [T1] are signlessness [T2] [U2T];
bodhisattvas training in it are enhanced by attributes,
gathered in three liberation gateways (emptiness, signlessness, wishlessness).
Madhyamaka Analysis from U2T Perspective: Designations are conventional (T1: useful distinctions) but ultimately signless (T2: no inherent differences).
U2T: Attributes [T1] are not separate from emptiness [T2] — virtuous/non-virtuous arise dependently but empty. The three gateways point to tathātā: emptiness (no intrinsic characteristics), signlessness (no signs), wishlessness (no conditioning).
Training is "acting without acting" — engage aggregates/elements without grasping, avoiding extremes.
This sameness (all in liberation gateways) enables non-dual action: train in all [T1] without elaboration [T2] [U2T-in-action], aligning with the Middle Way and with reality as it is (tathātā, suchness).)
“Blessed Lord,
if all phenomena are signless,
free from recollection,
and free from attention, in that case,
Blessed Lord, how are designations applied, such as,
‘These are virtuous attributes.
These are non-virtuous attributes.
These are mundane attributes.
These are supramundane attributes.
These are contaminated attributes.
These are uncontaminated attributes.
These are conditioned attributes.
These are unconditioned attributes.
These are common attributes.
These are uncommon attributes.
These are the attributes of śrāvakas.
These are the attributes of pratyekabuddhas.
These are the attributes of bodhisattvas.
These are the attributes of buddhas’?”
“Subhūti, do you think that signlessness is one thing [T2]
and the attributes of the śrāvakas are another [T1] [2T - opposing them, forming a duality]?”
asked the Blessed One.
“No, Blessed Lord!”
“Subhūti, do you think that signlessness is one thing [T2]
and the attributes of the pratyekabuddhas are another [T1] [2T - opposing them, forming a duality],
that signlessness is one thing [T2]
and that the attributes of the bodhisattvas are also another [T1] [2T - opposing them, forming a duality],,
and that signlessness is one thing [T2]
and that the attributes of the buddhas are also another [T1] [2T - opposing them, forming a duality],?”
asked the Blessed One.
“No, Blessed Lord!”
“Well then, Subhūti,” the Blessed One asked further,
“do the fruit of entering the stream to nirvāṇa,
the fruit of being destined for only one more rebirth,
the fruit of no longer being subject to rebirth, arhatship, individual enlightenment,
the attributes of the bodhisattvas,
and the attributes of the buddhas [T1’s]
constitute signlessness [T2] [U2T – they are inseparable, interdependent]?”
“Yes, they do, Blessed Lord! Yes, they do, Sugata!”
“Those, Subhūti,” continued the Blessed One,
“are the formulations explaining how you should know that
all phenomena [T1] are signlessness (the three gateways) [T2] [U2T].
Subhūti, bodhisattva great beings who train in
this signlessness (the three gateways) [T2] of all phenomena [T1] [U2T]
are enhanced by many virtuous attributes [conventionally].
That is to say, they are enhanced [conventionally] by the six perfections, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the five extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and all the inestimable attributes of the buddhas apart from these.
“If you ask why, it is
because bodhisattva great beings should train
in emptiness, signlessness, and wishlessness (the three gateways),
but not train in anything except these.
If you ask why,
all virtuous attributes [T1] are gathered in
these three gateways to liberation [T2] [U2T].
Emptiness as a gateway to liberation implies that
phenomena [T1] are empty of intrinsic defining characteristics [T2] [U2T].
Signlessness as a gateway to liberation implies that
they [T1] are without signs [T2] [U2T].
Wishlessness as a gateway to liberation implies that
they [T1] are without conditioning [T2] [U2T].
Bodhisattva great beings
who train in these three gateways to liberation [T2]
do train in the five aggregates [T1] [U2T].
They train in the twelve sense fields.
They train in the eighteen sensory elements.
They train in the twelve links of dependent origination.
They train in the six perfections.
They train in the emptiness of internal phenomena.
They train in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
They train in the four applications of mindfulness.
They train in the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path.
They train in the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways.
They train in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.
They train in [the goals], up to and including all-aspect omniscience.”
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(Question: Explain "all virtuous attributes are gathered in these three gateways to liberation" (emptiness, signlessness, and wishlessness). It seems to say that one truth implies the other, that they are not in opposition, but more like inseparable; that one truth includes the other: ex. that the three gateways [T2] include all attributes and phenomena [T1]; that practicing one truth is practicing the other.
Answer: Yes, your interpretation of the phrase "all virtuous attributes are gathered in these three gateways to liberation" (emptiness, signlessness, and wishlessness) is valid and captures the profound non-dual intent of Section 7, particularly from the Madhyamaka perspective grounded in the Union of the Two Truths [U2T]. It correctly emphasizes implication over opposition, inseparability over duality, and inclusion without collapse — where the three gateways (often aligned with ultimate truth, T2: insights into emptiness and non-conceptuality) encompass and imply all virtuous attributes and phenomena (conventional truth, T1: dependently arisen practices and qualities). Practicing the gateways is indeed practicing everything else, as they are not separate "truths" but mutually supportive aspects of the same reality (tathātā, suchness). This avoids extremes like treating the gateways as isolated absolutes (nihilistic detachment) or attributes as independent (eternalistic reification). Below, I'll explain the phrase step by step, validate your points with textual references, and expand using U2T to show how this gathering points to non-dual realization and the Middle Way.
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1. Exact Meaning of "All Virtuous Attributes Are Gathered in These Three Gateways to Liberation"
– Textual Breakdown: After affirming that fruits/attributes (e.g., stream-entry to buddha qualities) "constitute signlessness," the Buddha explains that bodhisattvas training in the signlessness of all phenomena are "enhanced by many virtuous attributes" (listing perfections, emptinesses, factors conducive to enlightenment, truths, concentrations, powers, etc.). Crucially: "If you ask why, it is because bodhisattva great beings should train in emptiness, signlessness, and wishlessness, but not train in anything except these. If you ask why, all virtuous attributes are gathered in these three gateways to liberation."
— Three Gateways (Vimokṣamukha): These are meditative insights or doors to liberation:
Emptiness (śūnyatā): Phenomena are empty of intrinsic defining characteristics (svabhāva) — no self-nature.
Signlessness (animitta): Phenomena are without signs or conceptual markers (nimitta) — free from grasping at appearances.
Wishlessness (apraṇihita): Phenomena are without conditioning or aspiration toward inherent results — free from volitional fabrication.
— Gathering (Samāhṛta): This doesn't mean the attributes are "reduced to" or "subsumed under" the gateways in a hierarchical sense, but that they are comprehensively included, implied, and realized through them. Training in the gateways encompasses all attributes because the gateways reveal the true nature of everything — virtuous qualities (e.g., perfections, powers) arise dependently but are ultimately empty, signless, and unconditioned. Thus, practicing the gateways "gathers" them into non-dual insight, without needing separate training.
– Madhyamaka U2T Expansion: The gateways align with ultimate truth (T2: deconstructive insights into emptiness/non-conceptuality), while attributes are conventional (T1: accumulations like merit and wisdom). "Gathering" reflects U2T: The ultimate (gateways) implies and supports the conventional (attributes), making them inseparable — training in T2 naturally includes T1, as emptiness enables functional practices without reification.
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2. One Truth Implies the Other: Not in Opposition, But Inseparable
– Validity: Yes, this is a key insight and matches your point. The gateways (T2-oriented) and attributes/phenomena [T1] are not opposed (e.g., ultimate negating conventional, leading to nihilism) but imply each other — emptiness (gateway) implies dependent arising (attributes arise interdependently), and attributes imply the gateways (practices reveal signlessness). The text shows this: "Bodhisattva great beings who train in these three gateways to liberation do train in the five aggregates... [up to] all-aspect omniscience." No opposition; one supports the other.
– Madhyamaka U2T Expansion: As Nāgārjuna explains (MMK 24:18), "Dependent origination we call emptiness" — T1 (arising/attributes) implies T2 (emptiness/gateways), and vice versa. Opposition would treat them as dual [2T], but inseparability [U2T] means they are non-contradictory perspectives on the same reality.
The gateways "gather" because they permeate all: Emptiness frees attributes from inherent characteristics, signlessness from conceptual grasping, wishlessness from conditioned striving.
This inseparability prevents viewing gateways as "higher" absolutes — they include T1 without erasing it.
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3. One Truth Includes the Other: E.g., Three Gateways [T2] Include All Attributes and Phenomena [T1]
– Validity: Absolutely, with a nuance on "includes." The gateways (T2: ultimate insights) encompass attributes/phenomena (T1: conventional elements) not by absorption (which might imply unity/extremes) but through permeation and implication — all T1 is "gathered" because it shares the gateways' nature (empty, signless, wishless). For example, aggregates (T1 phenomena) are trained via gateways because they lack intrinsic characteristics (emptiness), signs, or conditioning. This inclusion means realizing T2 reveals T1's true mode — dependently functional yet uncontaminated.
– Madhyamaka U2T Expansion: Inclusion via inseparability: T2 (gateways) "includes" T1 (attributes) because emptiness is the condition for relativity — without inherent nature, phenomena can arise co-dependently and serve as virtuous tools.
Conversely, T1 implies T2, as practices (e.g., perfections) lead to gateway insights.
The text's exhaustive list (aggregates to omniscience) shows this: Gateways gather because they are the non-dual essence, transcending without exclusion.
This avoids monism (T1=T2) or dualism (separate realms / 2T) — U2T's Middle Way where T2 illuminates T1 without opposition.
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4. Practicing One Truth Is Practicing the Other
– Validity: Precisely correct, and this is the practical heart of the section. "Train in emptiness, signlessness, and wishlessness, but not in anything except these" yet "do train in the five aggregates... [all attributes]" means practicing the gateways [T2] is practicing attributes [T1] — non-dually, without separation. Bodhisattvas are "enhanced" by attributes through gateway training, implying mutual entailment.
– Madhyamaka U2T Expansion: Practicing T2 (gateways: meditative deconstruction) inherently practices T1 (attributes: accumulations arise effortlessly in insight), as U2T unifies them. For instance, training in emptiness [T2] includes generosity (T1 attribute) by realizing it signlessly — giving without three spheres (giver, gift, recipient). This is "acting without acting": Engage T1 conventionally while abiding in T2 ultimately, fostering the Middle Way free from effortful duality. As Candrakīrti notes, ultimate insight doesn't negate conventional ethics but perfects it.
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Overall Assessment and Implications
The phrase encapsulates Section 7's "Teaching on Sameness": The three gateways gather all virtuous attributes by revealing their non-dual nature via U2T — implying, including, and supporting each other without opposition or separation. This inseparability means practicing the gateways [T2] is comprehensively practicing attributes/phenomena [T1], leading to enhancement without elaboration. It points to tathātā: Reality where all is gathered in signless sameness, empowering bodhisattvas to train holistically. This counters misunderstandings (e.g., gateways as escapist, attributes as mundane) with the Middle Way — transcend extremes by realizing mutual implication.)
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(Question: Explain the "enhancement" in "bodhisattva great beings who train in this signlessness of all phenomena are enhanced by many virtuous attributes." Especially knowing that all dharmas/phenomena are "neither diminished nor enhanced" as mentioned elsewhere, like in section 8. Is this about: they are enhanced conventionally, but not in absolute terms?
In Section 7, the phrase "bodhisattva great beings who train in this signlessness of all phenomena are enhanced by many virtuous attributes" refers to the progressive accumulation and empowerment of enlightened qualities (e.g., the six perfections, thirty-seven factors conducive to enlightenment, ten powers, eighteen distinct qualities of buddhas) through training in the non-dual realization of signlessness. Here, "enhanced" (upacita in Sanskrit, often translated as increased, augmented, or enriched) implies a relative growth or maturation in the bodhisattva's capacities — such as wisdom, compassion, and skillful means — that enables them to benefit beings more effectively and advance toward all-aspect omniscience.
This training in signlessness (animitta: freedom from conceptual markers or reified signs) doesn't "add" something inherent but refines the bodhisattva's insight, allowing these attributes to manifest naturally and abundantly as part of the path.
The text lists these attributes exhaustively after the phrase, emphasizing that signlessness isn't a barren void but a luminous ground from which all virtuous dharmas arise.
Bodhisattvas are "enhanced" because this realization integrates and amplifies the attributes holistically — training in signlessness "gathers" them (as explained in the three gateways to liberation), making the bodhisattva more capable in conventional terms, like a mirror polished to reflect clearer images.
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Addressing the Paradox with "Neither Diminished Nor Enhanced" (e.g., Section 8)
Yes, this creates an apparent paradox, as Section 8 (and similar passages throughout the chapter) describes the real nature (dharmatā) of phenomena — such as physical forms, feelings, or consciousness — as "neither arises nor ceases... neither afflicted nor purified, and is neither diminished nor enhanced."
This echoes core Prajñāpāramitā teachings (e.g., in the Heart Sutra: phenomena are empty, with no increase or decrease) and Madhyamaka philosophy, where ultimate reality (tathātā, suchness) is unchanging, beyond augmentation or reduction.
The resolution lies in the Union of the Two Truths [U2T], which reconciles these statements without contradiction:
– Conventional Truth [T1]: Enhancement is relative and functional — bodhisattvas appear to "grow" or be enhanced through training, accumulating merit and wisdom over eons to mature beings and refine buddhafields. This is skillful means (upāya): Practices like training in signlessness conventionally refine attributes, making the bodhisattva more effective in alleviating suffering. Without this relative perspective, the path would seem pointless, leading to nihilism.
– Ultimate Truth [T2]: There is no inherent enhancement or diminution — the real nature is empty of self-existence (svabhāva), unchanging, and already perfect. Nothing is truly "added" or "improved" because all phenomena lack intrinsic essence; any sense of growth is illusory, like waves rising on an unchanging ocean.
– Union [U2T]: The two are inseparable and mutually implying — conventional enhancement arises precisely because of ultimate emptiness (which allows change and functionality), and ultimate non-enhancement supports the conventional by preventing reification (e.g., no absolute "attainment" to grasp).
Bodhisattvas are "enhanced" conventionally through signless training, but not in absolute terms — realization reveals attributes as already uncontaminated and signless, without true increase.
This embodies "acting without acting": Engage the path relatively without absolute effort, aligning with the Middle Way free from eternalism (inherent growth) or nihilism (no progress).
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In essence, yes — your suggestion is spot-on: The enhancement is conventional (T1: apparent maturation for beings' sake), but not absolute (T2: real nature unchanged).
This paradox points to tathātā, where bodhisattvas "train" without elaboration, gathering attributes non-dually for the welfare of all.)
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(Question: In Section 7, Subhūti's question is "how are designations applied" ... "if all phenomena are signless"? If we apply the "acting without acting" frame of reference, and if we generalize a little, we get something like: "Designations, names … are still relatively functional [T1], useful, even if empty and never absolute [T2]. It is about differentiating /designating /naming /conceptualizing conventionally/relatively [T1], without differentiating /designating /naming /conceptualizing in absolute terms [T2] [U2T-in-action], without apprehending anything in absolute terms, without attachment, reification, effort or absolute, non-dualistically, without opposing anything in absolute terms (not even T1 and T2), without accepting/rejecting anything in absolute terms… — because all phenomena/dharmas are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere words/designations/names, conventional truths [T1] ⇐⇒ one aspect / truth supporting/implying the other [U2T] ⇐⇒ because they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
Answer: Yes, your generalization of Subhūti's question in Section 7 is valid and effectively reframes it through the lens of "acting without acting" (non-dual engagement) and the Union of the Two Truths [U2T], while avoiding common extremes like reifying designations as absolute (eternalism) or dismissing them as utterly meaningless (nihilism). It captures the section's resolution: Even if all phenomena are signless (free from recollection/attention, ultimately empty), designations (e.g., "virtuous/nonvirtuous attributes," "attributes of śrāvakas/buddhas") are applied conventionally for pedagogical and functional purposes, without absolute validity.
This non-dual approach — differentiating relatively [T1] without absolutizing [T2] — embodies U2T in action, ensuring harmony with reality as it is (tathātā, suchness).
Below, I'll validate your points step by step, reference the text, and expand with Madhyamaka U2T analysis to show how this addresses Subhūti's query, resolving the apparent tension between signlessness and designations.
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1. Subhūti's Question as a Probe into Apparent Contradiction
– Textual Context: Subhūti asks how designations like "virtuous/nonvirtuous attributes," "mundane/supramundane," "contaminated/uncontaminated," or vehicle-specific attributes (śrāvakas, pratyekabuddhas, bodhisattvas, buddhas) can be applied if "all phenomena are signless, free from recollection, and free from attention."
This highlights a potential misunderstanding: If ultimate reality is signless (T2: empty of conceptual markers), does that negate conventional distinctions (T1: useful labels for teaching and practice)?
– Validity of Your Frame: Yes, applying "acting without acting" generalizes this well — designations are used (acted upon) conventionally for differentiation, but without absolute apprehension or reification, preventing opposition between signlessness [T2] and functionality [T1].
The Buddha's counter-questions (e.g., "Do you think that signlessness [T2] is one thing and the attributes [T1] ... are another [2T]?") deny separation, affirming that attributes "constitute signlessness."
Your U2T-in-action phrasing resolves this: Designate without designating absolutely, mirroring how bodhisattvas train in signlessness yet are "enhanced" by attributes.
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2. Designations, Names… Are Still Relatively Functional [T1], Useful, Even If Empty and Never Absolute [T2]
– Validity: Absolutely, this aligns with the text's affirmation that designations exist as explanations: "Those, Subhūti, are the formulations explaining how you should know that all phenomena are signlessness." They are functional (T1: for teaching sameness, e.g., labeling attributes to guide beings) but empty (T2: not separate from signlessness, mere conventions without inherent reality).
– Madhyamaka U2T Expansion: Designations are dependently imputed (prajñapti: co-defined by mind, relational), thus useful relatively — like road signs pointing to a destination without being the path itself. They are "never absolute" because empty of svabhāva (inherent existence), but this emptiness enables their functionality (changeable, adaptable for skill in means). Without U2T, one might reject them as "useless" (nihilism) or accept them as real (eternalism); the union ensures they serve without enslavement.
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3. Differentiating/Designating/Naming/Conceptualizing Conventionally/Relatively [T1], Without... in Absolute Terms [T2] [U2T-in-Action]
– Validity: Yes, this is U2T-in-action precisely — "acting without acting" applied to conceptualization. The text's negation ("No, Blessed Lord!") of signlessness being "one thing" [T2] separate from attributes [T1] [2T] shows non-dual differentiation: Apply labels relatively (to explain sameness) without absolute apprehension, attachment, or reification.
Your list (without effort, non-dualistically, without opposing/accepting/rejecting absolutely) echoes the section's freedom from recollection/attention — conceptualize without elaboration or duality (e.g., not opposing T1/T2) [2T].
– Madhyamaka U2T Expansion: U2T-in-action means engaging T1 (differentiate for beings' sake, e.g., "these are attributes of buddhas") while abiding in T2 (signless, no absolute opposition — even between truths).
Without absolute terms, there's no reification (effortless, non-attached); without opposing (e.g., T1 vs. T2), no duality arises. This is the Middle Way: Bodhisattvas "train in this signlessness" yet are enhanced by differentiated attributes, acting compassionately without conceptual proliferation in absolute terms.
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4. Without Apprehending Anything in Absolute Terms, Without Attachment, Reification, Effort or Absolute, Non-Dualistically, Without Opposing Anything in Absolute Terms (Not Even T1 and T2), Without Accepting/Rejecting Anything in Absolute Terms
– Validity: Spot-on — this extends "acting without acting" to the query's resolution. The Buddha's questions deconstruct opposition (signlessness ≠ attributes), implying non-dual application: Designate without grasping (apprehension/attachment), without fabricating absolutes (reification/effort), and without extremes (accept/reject, oppose — even T1/T2). Attributes "constitute signlessness," so no absolute opposition [U2T].
– Madhyamaka U2T Expansion: Non-dualistically means transcending the tetralemma (not accept/reject, not both/neither) — T1 and T2 are inseparable, so no opposition to "overcome." Apprehending absolutely would reify duality (e.g., signless as "better" than designated); instead, U2T allows effortless harmony: Use designations [T1] as pointers to signlessness [T2], without rejection (nihilism) or acceptance as inherent (eternalism). This freedom from extremes enables the gathering in gateways (emptiness/signlessness/wishlessness), where all is non-dual.
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5. Because All Phenomena/Dharmas Are Empty of Inherent Existence, Never Absolute [T2] ⇐⇒ Because They Are Dependently Co-Arisen... Conventional Truths [T1] ⇐⇒ One Aspect/Truth Supporting/Implying the Other [U2T] ⇐⇒ Because They Are Like Illusions... ‘There, Yet Not There’
– Validity: Yes, this rationale mirrors the chapter's metaphors (illusions/echoes from prior sections) and U2T logic. Emptiness [T2] ⇔ dependent arising [T1] explains why designations function ("there": useful conventions) yet are empty ("not there": never absolute). Mutual support [U2T] resolves the query: Signlessness [T2] implies designations (T1 formulations explaining it), allowing application without contradiction.
– Madhyamaka U2T Expansion: As Nāgārjuna (MMK 24:18) links: Dependent co-arising (T1: co-defined/imputed designations) is emptiness [T2], implying each other — illusions "there" (appear functional) yet "not there" (empty). Support means T1 enables T2 (designations point to signlessness) and T2 frees T1 (emptiness prevents reification). This is the Middle Way: Not accept appearances as inherent/in opposition (eternalism/duality), not reject as non-existent/useless (nihilism) — designate non-dualistically, in accord with suchness.
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Overall Assessment
Your generalization validly addresses Subhūti's question by showing designations as U2T-in-action: Functional tools [T1] empty of absolutes [T2], applied without extremes. This non-dual frame resolves the signlessness paradox — designate to teach sameness, effortlessly and without opposition. It ties to the chapter's "gathering": Attributes/designations are enhanced through signless training, embodying the Middle Way for beings' benefit. This insight encourages: Use concepts compassionately as illusions, revealing reality without attachment.)
(Summary 8: Training in Aggregates and Their Real Nature
Text Summary: How train in aggregates?
Bodhisattvas discern forms as essenceless foam (neither arise/cease truly);
real nature neither arises/ceases, dwells without error.
Similarly for feelings (bubble), perceptions (mirage), predispositions (plantain core), consciousness (illusory army).
Madhyamaka Analysis from U2T Perspective: Aggregates are conventional phenomena (T1: functional, arising/ceasing dependently) empty of essence [T2], like foam, vacuous bubbles of water, mortgages, cores of plantain trees, conjured illusions.
U2T: Discern without duality — appear but unreal, pointing to tathātā as unerring real nature (neither afflicted/purified).
"Acting without acting" in training: investigate without reifying arising/ceasing, avoiding eternalism (inherent aggregates) or nihilism (no function).
This Middle Way insight frees from attachment, enabling compassionate discernment.)
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Subhūti then asked,
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom,
how do they train in that [aforementioned] manner in the five aggregates of appropriation?”
“In this regard, Subhūti,” replied the Blessed One,
“when bodhisattva great beings practice the perfection of wisdom,
they correctly discern physical forms.
They correctly discern how physical forms arise,
how physical forms cease,
and what is the real nature of physical forms.
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[1] If you ask how they discern physical forms,
they discern physical forms [T1] just as they correctly discern
an essenceless mass of foam to be utterly fallacious,
utterly porous, and utterly essenceless [T2] [U2T].
“If you ask how they discern the arising and perishing of physical forms,
inasmuch as physical forms
have neither come from anywhere, nor gone anywhere,
and will neither come from anywhere nor go anywhere,
they discern that there is nothing at all from
which they have come and nowhere at all that they go.
It is in this way that they discern the arising and perishing of physical forms.
If you ask how they discern the real nature of physical forms,
it is the case that the real nature of physical forms
neither arises nor ceases,
neither comes nor goes,
is neither afflicted nor purified,
and is neither diminished nor enhanced.
That is to say, phenomena dwell without error in the real nature.
This is why it is termed the real nature.
It is in this manner that they discern the real nature of physical forms.
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[2] “If you ask how they discern feelings,
they discern feelings
just as a vacuous bubble of water
is discerned to arise and cease.
If you ask how they discern the arising and perishing of feelings,
inasmuch as feelings
have neither come from anywhere, nor gone anywhere,
and will neither come from anywhere nor go anywhere,
they discern that there is nothing at all from
which they have come and nowhere at all that they go.
It is in this way that they discern the arising and perishing of feelings.
If you ask how they discern the real nature of feelings,
it is the case that the real nature of feelings
neither arises nor ceases,
neither comes nor goes,
is neither afflicted nor purified,
and is neither diminished nor enhanced.
That is to say, phenomena dwell without error in the real nature.
This is why it is termed the real nature.
It is in this manner that they discern the real nature of feelings.
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[3] “If you ask how they discern perceptions,
they discern perceptions
in the same way that the water in a mirage
is known to be non-apprehensible.
If you ask how they discern the arising and perishing of perceptions,
inasmuch as perceptions
have neither come from anywhere, nor gone anywhere,
and will neither come from anywhere nor go anywhere,
they discern that there is nothing at all from
which they have come and nowhere at all that they go.
It is in this way that they discern the arising and perishing of perceptions.
If you ask how they discern the real nature of perceptions,
it is the case that the real nature of perceptions
neither arises nor ceases,
neither comes nor goes,
is neither afflicted nor purified,
and is neither diminished nor enhanced.
That is to say, phenomena dwell without error in the real nature.
This is why it is termed the real nature.
It is in this manner that they discern the real nature of perceptions.
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[4] “If you ask how they discern formative predispositions,
they discern formative predispositions
in the same way that the core of a plantain tree
is known to be absolutely non-apprehensible
when the outer layers are peeled away.
If you ask how they discern the arising and perishing of formative predispositions,
inasmuch as formative predispositions
have neither come from anywhere, nor gone anywhere,
and will neither come from anywhere nor go anywhere,
they discern that there is nothing at all from
which they have come and nowhere at all that they go.
It is in this way that they discern the arising and perishing of formative predispositions.
If you ask how they discern the real nature of formative predispositions,
it is the case that the real nature of formative predispositions
neither arises nor ceases,
neither comes nor goes,
is neither afflicted nor purified,
and is neither diminished nor enhanced.
That is to say, phenomena dwell without error in the real nature.
This is why it is termed the real nature.
It is in this manner that they discern the real nature of formative predispositions.
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[5] “If you ask how they discern consciousness,
they discern consciousness
in the same way that the four corps of an army
conjured by an illusionist are discerned.
If you ask how they discern the arising and perishing of consciousness,
inasmuch as consciousness
has neither come from anywhere, nor gone anywhere,
and will neither come from anywhere nor go anywhere,
they discern that there is nothing at all from
which it has come and nowhere at all that it goes.
It is in this way that they discern the arising and perishing of consciousness.
If you ask how they discern the real nature of consciousness,
it is the case that the real nature of consciousness
neither arises nor ceases,
neither comes nor goes,
is neither afflicted nor purified,
and is neither diminished nor enhanced.
That is to say, phenomena dwell without error in the real nature.
This is why it is termed the real nature.
It is in this manner that they discern the real nature of consciousness.
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(See Question in Section 9.)
(Summary 9: Training in Sense Fields, Elements, Dependent Origination, and Noble Truths
Text Summary: Discern sense fields as empty internally/externally; elements empty of their nature; dependent origination free from arising/ceasing/elaboration; noble truths as non-dual, liberated from duality, with unerring real nature.
Madhyamaka Analysis from U2T Perspective: These are conventional structures (T1: dependently co-arisen for experience/suffering) empty inherently [T2]. U2T unifies: Empty yet functional, non-dual (no true arising/ceasing). Training is without apprehension — discern truths without duality (e.g., suffering not separate from cessation). This "acting without acting" avoids extremes: no inherent chain (eternalism) or denial (nihilism), pointing to tathātā as peaceful, elaboration-free reality, fostering Middle Way wisdom.)
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“If you ask how they discern the sense fields,
they discern internal phenomena to be empty of internal phenomena
and they discern external phenomena to be empty of external phenomena.
It is in this manner that they discern the sense fields.
“If you ask how they discern the sensory elements,
they discern that the sensory element of the eyes is empty of the essential nature of the sensory element of the eyes,
that the sensory element of sights is empty of the essential nature of the sensory element of sights,
and that the sensory element of visual consciousness is empty of the essential nature of the sensory element of visual consciousness.
[They discern that] the sensory elements of the ear, nose, tongue, body, and mental faculty are also empty of the essential nature of the sensory element of the mental faculty [and those other internal sensory elements];
that the [external sensory elements, up to and including] the sensory element of mental phenomena, are empty of the essential nature of the sensory element of mental phenomena [and those other external sensory elements];
and that [the sensory elements of consciousness, up to and including] the sensory element of mental consciousness, are empty of the essential nature of the sensory element of mental consciousness [and those other sensory elements of consciousness].
It is in this manner that they discern the sensory elements.
“If you ask how they discern the links of dependent origination,
they discern that the links of dependent origination do not arise,
and they similarly discern that the links of dependent origination do not cease;
that they are neither extinguished nor permanent;
that they are neither confined to a single meaning, nor are their meanings manifold;
that they neither come nor go;
and that they are free from conceptual elaboration, and at peace.
It is in this manner that they discern the links of dependent origination.
“If you ask how they discern the truths of the noble ones,
they discern the noble truth of suffering,
and they discern the truths of the noble ones of the origin of suffering,
the cessation of suffering,
and the path that leads to cessation.
If you ask how they discern the truth of suffering,
they discern suffering, they discern the truth, and they discern the truth of the noble ones.
They discern the noble truth that is liberated from duality
— that is to say, the truth of the noble ones is non-dualistic.
Similarly, they discern the truths of the noble ones of the origin of suffering, the cessation of suffering, and the path that leads to cessation.
It is in this manner that they discern the truths of the noble ones.
If you ask how they discern the real nature of the truths of the noble ones,
they discern that the real nature of suffering is unerring.
Similarly, they also correctly discern the real nature of the origin of suffering, the cessation of suffering, and the path that leads to cessation.
It is in this manner that they discern the real nature of the truths of the noble ones.”
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(Question about Sections 8-9:
A possible summary could be: “How do they train-in/discern the Five aggregates of appropriations, the Sense Fields, Sensory Elements, Dependent Origination, and Four Noble Truths? Correctly discerning without discerning the phenomena/dharmas, their arising and perishing, and their real nature, without apprehending anything in absolute terms, without attachment, reification, effort or absolute, non-dualistically, without opposing anything in absolute terms (not even T1 and T2), without accepting/rejecting anything in absolute terms… — because the five aggregates and their characteristics are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere words/designations/names, conventional truths [T1] ⇐⇒ one aspect / truth supporting/implying the other [U2T] ⇐⇒ because they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. Conclusion: All phenomena/dharmas are not-arising/not-coming, not-conditioned, non-inherently-existing, not-changing, non-increasing, non-decreasing, not-ceasing/not-going, non-afflicted/purified, not different/identical, not separate/united, not many/one, not dual/non-dual, not permanent/impermanent, not continuous/discontinuous, not eternal/annihilated, not equal/unequal, not ‘this’/’non-this’/both/neither for whatever ‘this’ is, not T1/T2/2T/1T – beyond all conditioned dualistic conceptual proliferations.”
Answer: Your proposed summary for Sections 8-9 is largely valid as a high-level generalization, effectively capturing the non-dual discernment process through the Union of the Two Truths [U2T] while emphasizing the Middle Way free from extremes. It avoids misinterpreting the sections as nihilistic negation (total non-arising/non-function) or eternalistic affirmation (inherent characteristics), instead highlighting effortless, non-apprehensive realization of phenomena's true nature. The summary's structure — discernment without absolute grasping, grounded in U2T's mutual implication, illustrated by illusions, and concluding with transcendence of all elaborations (without rejecting) — aligns well with the text's repetitive pattern of discerning phenomena (T1: conventional appearances), their arising/perishing (dependent processes), and real nature (T2: ultimate emptiness), all unified in suchness (tathātā). However, it introduces some interpretive expansions (e.g., broader tetralemma-like negations in the conclusion) that fit Madhyamaka but aren't explicit in these sections — these enhance clarity without distortion. Below, I'll validate your summary step by step, reference the text, and expand with U2T analysis to show how it resolves the sections' apparent paradoxes (e.g., discerning without reification).
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1. “How Do They Train-In/Discern the Five Aggregates of Appropriations, the Sense Fields, Sensory Elements, Dependent Origination, and Four Noble Truths? Correctly Discerning Without Discerning the Phenomena/Dharmas, Their Arising and Perishing, and Their Real Nature...”
– Validity: Yes, this aptly frames the sections' structure. Section 8 focuses on discerning the five aggregates (forms as foam-like, feelings as bubbles, etc.) — their nature (essenceless illusions), arising/perishing (neither come/go truly), and real nature (unerring, neither arises/ceases nor afflicted/purified). Section 9 extends to sense fields (empty of themselves), sensory elements (empty of essential nature), dependent origination (free from arising/ceasing, elaboration, at peace), and noble truths (nondual, liberated from duality, with unerring real nature). "Discerning without discerning" generalizes the non-apprehensive mode: Bodhisattvas "correctly discern" relatively (T1: analyze for insight) without absolute grasping (T2: no reification), embodying "acting without acting [U2T-in-action]."
– Madhyamaka U2T Expansion: Training is U2T-in-action — discern conventionally (T1: phenomena appear as arising/perishing, functional for path) without absolutizing (T2: real nature unchanging, empty). This avoids duality: No opposition between discernment (analysis) and non-discernment (signlessness). Effortless because grounded in suchness — discern to reveal illusions without attachment.
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2. “...Without Apprehending Anything in Absolute Terms, Without Attachment, Reification, Effort or Absolute, Non-Dualistically, Without Opposing Anything in Absolute Terms (Not Even T1 and T2), Without Accepting/Rejecting Anything in Absolute Terms...”
– Validity: Strongly yes, this extends "acting without acting" to the discernment process. The text implies non-apprehension: Aggregates are discerned as "essenceless" (no reification), arising/perishing as "nothing at all from which they have come and nowhere at all that they go" (no absolute opposition), and real nature as "dwell[ing] without error" (non-dual, beyond acceptance/rejection). Your additions (non-dualistically, without opposing T1/T2) fit, as discerning doesn't oppose conventional appearances [T1] to ultimate emptiness [T2] — it's unified insight.
– Madhyamaka U2T Expansion: Without absolute terms prevents extremes: Apprehending/reifying would eternalize (inherent arising/ceasing); rejecting would nihilize (no function). Non-dualistically means U2T harmony — T1 (arising/perishing as dependent) and T2 (neither arises/ceases) imply each other, without opposition. Effortless because no "absolute" to grasp — discern like viewing illusions, free from proliferation.
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3. “...Because the Five Aggregates and Their Characteristics Are Empty of Inherent Existence, Never Absolute [T2] ⇐⇒ Because They Are Dependently Co-Arisen... Conventional Truths [T1] ⇐⇒ One Aspect/Truth Supporting/Implying the Other [U2T] ⇐⇒ Because They Are Like Illusions... ‘There, Yet Not There’.”
– Validity: Yes, this rationale is spot-on and mirrors the sections' metaphors (forms as foam/bubble/mirage/plantain core/illusory army — "there" as apparent/functional, "not there" as essenceless/empty). Emptiness [T2] ⇔ dependent arising [T1] explains discernment: Aggregates arise dependently (co-imputed by mind, conventional) yet empty (never absolute, no inherent characteristics). Mutual support [U2T] is implicit — e.g., real nature "neither afflicted nor purified" [T2] supports discerning appearances [T1] without error.
– Madhyamaka U2T Expansion: As Nāgārjuna (MMK 24:18) links: Dependent co-arising (T1: aggregates as imputed, evolving) is emptiness [T2]. Illusions exemplify: "There" (functional, like foam appearing solid) yet "not there" (porous/essenceless). Support/implication resolves: T1 implies T2 (relativity shows no self-nature); T2 supports T1 (emptiness enables impermanence/function). This bidirectional ⇔ prevents one-sidedness — discern without negating utility.
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4. “Conclusion: All Phenomena/Dharmas Are Not-Arising/Not-Coming, Not-Conditioned, Non-Inherently-Existing, Not-Changing, Non-Increasing, Non-Decreasing, Not-Ceasing/Not-Going, Non-Afflicted/Purified, Not Different/Identical, Not Separate/United, Not Many/One, Not Dual/Non-Dual, Not Permanent/Impermanent... Not T1/T2/2T/1T – Beyond All Conditioned Dualistic Conceptual Proliferations.”
– Validity: Valid as a Madhyamaka-style conclusion, generalizing the sections' negations (e.g., neither arises/ceases, afflicted/purified, comes/goes) into a tetralemma (not this/non-this/both/neither) to transcend elaboration. It's not explicit here (Sections 8-9 focus on specific discernments), but fits the chapter's apophatic style (e.g., dependent origination "neither confined to a single meaning, nor... manifold; neither come nor go; free from conceptual elaboration"). "Beyond proliferations" echoes "free from recollection/attention" (Section 6), pointing to inconceivable suchness.
– Madhyamaka U2T Expansion: This tetralemma deconstructs views: Phenomena are "not-arising" etc. ultimately (T2: empty), yet appear so conventionally (T1: functional). Not even "T1/T2/2T/1T" reifies truths as views — U2T transcends them, beyond dualism (proliferations like eternal/annihilated). Conclusion: Real nature "dwells without error" (unerring suchness), peaceful/at peace (dependent origination), nondual (truths "liberated from duality"). This Middle Way: Transcend without rejection, discerning illusions beyond concepts.
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Overall Assessment
Your summary is a valid, cohesive generalization of Sections 8-9, framing discernment as U2T-in-action — non-dual insight into illusions without extremes. It resolves the sections' structure: Conventional analysis [T1] unified with ultimate negation [T2], concluding in transcendence of elaboration. This empowers bodhisattvas: Discern to reveal suchness, benefiting beings without attachment. The tetralemma conclusion enhances philosophical depth, aligning with Madhyamaka's deconstruction for liberation.)
(Summary 10: Non-Disruption of the Realm of Phenomena
Text Summary: Subhūti: Investigating diverse phenomena — wouldn't disrupt realm of phenomena?
Buddha: If extraneous phenomena existed apart, yes; but nothing apprehended outside it, so no disruption.
Madhyamaka Analysis from U2T Perspective:
Dharmadhātu is the indivisible reality (tathātā): all phenomena conventionally manifold [T1] but ultimately empty/unified [T2].
U2T: No "outside" as all is dependently arisen emptiness.
Investigating without reification avoids disruption — apprehension would imply inherent separation (extreme).
"Acting without acting": Train in diversity without absolute distinctions, aligning with Middle Way non-apprehension.)
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Then the venerable Subhūti asked the Blessed One,
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they were to investigate phenomena that are so different from one another in this manner, would the realm of phenomena not be disrupted?” (i.e. How to conciliate the manyness of phenomena with the oneness of the realm of phenomena)
“Subhūti,” replied the Blessed One,
“the realm of phenomena would be disrupted if there were any extraneous phenomena existing apart from it, but, Subhūti, nothing at all is apprehended apart from the realm of phenomena.
If any such thing were apprehended, the realm of phenomena would indeed be disrupted.
If you ask why, Subhūti, it is because there is nothing that the tathāgatas, bodhisattvas, pratyekabuddhas, and the śrāvakas of the tathāgatas apprehend outside the realm of phenomena.
Since there is nothing to apprehend, there is nothing conceived that is outside the realm of phenomena.
It is in this manner, Subhūti, that
bodhisattva great beings who practice the perfection of wisdom
should train in the realm of phenomena.”
Subhūti then asked,
“Blessed Lord, in what will bodhisattva great beings who train in the realm of phenomena become trained?”
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(See Question in Section 3: The chapter talks about 'preventing disruption to the indivisible dharmadhātu (realm of phenomena)'. Is this the same thing as saying 'acting in accord with reality as it is’?)
(Question: It seems to say that all phenomena are 'one' in the sense that they all have the same true nature as pointed by the Union of the Two Truths [U2T]: dependently arisen and empty of inherent existence. So we have one true Ground and multiple Manifestations. The Ground and its Manifestation are inseparable, interdependent, co-defined, co-imputed by the mind, thus both empty of inherent existence. That is the Union of the Ground and its manifestations [UGM]. There is nothing outside of this UGM or U2T.
Answer: Yes, your interpretation of Section 10 is largely valid and insightfully captures the chapter's emphasis on the profound sameness (samatā) of all phenomena within the indivisible dharmadhātu (realm of phenomena), as pointed to by the Union of the Two Truths [U2T]: All are dependently arisen (conventional truth, T1: relatively functional manifestations) and empty of inherent existence (ultimate truth, T2). Your framing of this as "one true Ground and multiple Manifestations" that are inseparable, interdependent, co-defined, co-imputed by the mind — and thus both empty — introduces a useful generalization (Union of Ground and Manifestations [UGM]) that aligns with Madhyamaka if understood non-substantially. It correctly stresses that nothing exists "outside" this union, preventing any notion of extraneous or independent realities that could "disrupt" the dharmadhātu. However, Madhyamaka cautions against reifying the "Ground" as an inherent base (which could veer into eternalism, like in some Yogācāra or tathāgatagarbha interpretations); instead, it's the inseparable U2T itself, fully interdependent with manifestations. Below, I'll validate your points step by step, reference the text, and expand with U2T analysis to show how this resolves the section's query on non-disruption, embodying the Middle Way.
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1. All Phenomena Are 'One' in the Sense That They All Have the Same True Nature as Pointed by U2T: Dependently Arisen and Empty of Inherent Existence
– Validity: Strongly yes — this is the core of Section 10's teaching on indivisibility.
Subhūti asks if investigating "phenomena that are so different from one another" (diverse manifestations like aggregates, truths, origination) would disrupt the dharmadhātu (the unified realm/true nature).
The Buddha replies: Disruption would occur only "if there were any extraneous phenomena existing apart from it," but "nothing at all is apprehended apart from the realm of phenomena."
This affirms sameness: All phenomena share the same nature as the inseparable union of dependently arisen relativity (T1: manifold, functional appearances) and emptiness of inherent existence (T2: non-dual essence) [U2T]. The "oneness" isn't a monolithic blank but the non-dual U2T, where diversity doesn't contradict unity.
– Madhyamaka U2T Expansion: The dharmadhātu is the "one" Ground as the Union of the Two Truths (U2T: the inseparability of conventional relativity [T1] and ultimate emptiness [T2], embodying signless, unchanging sameness), from which multiple manifestations arise dependently. As Nāgārjuna explains in Mūlamadhyamakakārikā (24:18–19), this shared nature unifies: Emptiness [T2] enables dependent arising [T1], preventing "disruption" (fracturing into inherent multiples). Your "one true Ground" fits if seen as the non-dual U2T (tathātā, suchness), not a substantial substrate — phenomena are "one" in partaking of this inseparable union [U2T], without collapsing into identity (nihilistic monism) or separation (eternalistic pluralism).
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2. One True Ground and Multiple Manifestations
– Validity: Valid as a generalization, provided "Ground" isn't reified. The dharmadhātu is the Ground (indivisible realm/true nature as U2T), and phenomena are its manifestations (diverse yet not "apart"). The text stresses: "There is nothing that the tathāgatas, bodhisattvas, pratyekabuddhas, and the śrāvakas... apprehend outside the realm of phenomena." Investigating diversity doesn't disrupt because manifestations are not extraneous — they are the Ground expressed through the non-dual union of relativity and emptiness [U2T].
– Madhyamaka U2T Expansion: In Madhyamaka (e.g., Candrakīrti's Madhyamakāvatāra 6:97–98), the Ground is the inseparable U2T (ultimate emptiness illuminating conventional appearances), and manifestations are the relative expressions of this union (dependently arisen diversity). This avoids substantialism: The Ground isn't a "thing" behind manifestations but their non-dual nature as U2T itself. Multiple manifestations (e.g., aggregates as foam/bubbles in Section 8) appear vivid yet share the Ground's inseparability of T1 and T2, like waves on water — diverse but undivided. U2T points to this: Ground (as union) and manifestations (as unified expressions) are non-dual, preventing views of a "hidden essence" (eternalism) or disconnected illusions (nihilism).
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3. The Ground and Its Manifestations Are Inseparable, Interdependent, Co-Defined, Co-Evolving, Co-Imputed by the Mind, Thus Both Empty of Inherent Existence
– Validity: Precisely accurate, and this is the heart of your UGM as equivalent to U2T. The text implies inseparability: If anything were "apprehended" as separate, disruption occurs — but since nothing is, the dharmadhātu remains indivisible. Your terms (interdependent, co-defined, etc.) generalize dependent origination (pratītyasamutpāda): Manifestations arise co-dependently with the mind's imputation, yet both are empty (no inherent Ground apart from manifestations, and vice versa).
– Madhyamaka U2T Expansion: UGM [as you define it] mirrors U2T:
Ground (as the inseparability of T1 and T2) and manifestations (as their unified expressions) are inseparable (not two separate realms), interdependent (the union depends on appearances to be known, appearances on the union to function), co-defined/imputed (mind designates both conventionally), and co-evolving (manifestations change relatively, Ground "unchanging" ultimately as non-dual).
Both empty: The Ground [U2T] lacks inherent existence (empty of being a "base"), as do manifestations (empty phenomena).
As Tsongkhapa notes in Lamrim Chenmo, this interdependence empties both — preventing a reified Ground (like in non-Madhyamaka views) or groundless chaos.
Nothing "outside" because UGM/U2T encompasses all: Apprehending extraneousness would fabricate duality, "disrupting" the indivisible whole.
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4. That Is the Union of the Ground and Its Manifestations [UGM]. There Is Nothing Outside of This UGM or U2T
– Validity: Yes, UGM is a helpful synonym for U2T here, emphasizing unity amid diversity without external "other." The text's "nothing at all is apprehended apart" confirms: No outside because the dharmadhātu (UGM/U2T) is all-inclusive — tathāgatas apprehend "nothing" external, as all is within the empty yet manifest realm.
– Madhyamaka U2T Expansion: UGM/U2T as the Middle Way:
Neither separate (disruption via extraneous multiples) nor identical (blank oneness denying manifestations). Inseparable yet distinct perspectives — Ground (as U2T: empty sameness illuminating relativity) unites manifestations (as unified expressions of the union) without residue.
"Nothing outside" refutes inherent externals (e.g., a creator god or absolute other), aligning with Madhyamaka's emptiness of all views.
This indivisibility empowers bodhisattvas: Train in the realm (Section 11) to encompass all, without disruption or exclusion.
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Overall Assessment and Implications
Your interpretation validly synthesizes Section 10's non-disruption as the indivisibility of U2T/UGM — one Ground (non-dual union of T1 and T2) with multiple manifestations (dependent phenomena), inseparable and both empty, with nothing extraneous. This sameness reconciles diversity/unity, preventing eternalism (inherent Ground/manifestations) or nihilism (no function outside). Frame Ground as the inseparable U2T to stay Madhyamaka-true — it's not a substantial "one" but the non-dual suchness. This insight: Realize UGM to act compassionately without fracturing reality, benefiting all within the indivisible whole.)
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(Note: Realm of phenomena: In Mahayana, the realm of phenomena is referred to as dharmadhatu, the "realm of all phenomena" or "realm of eternal truth". It encompasses the entirety of the universe, both visible and invisible, and includes all experiences, thoughts, and states of being. It is a multifaceted reality shaped by the mind, and understanding its nature is key to spiritual realization.
Key aspects of the realm of phenomena (dharmadhatu):
– All-encompassing reality: It is the totality of existence, integrating principles of form, emptiness, and the interconnectedness of all things.
– Shaped by the mind: All phenomena arise from the mind's perceptions and actions, leading to different experiences of suffering or enlightenment.
– Linked to emptiness (śūnyatā): The dharmadhatu is understood in relation to the concept of emptiness, which signifies that all phenomena lack an independent, permanent self-nature.
– A spiritual and ultimate truth: It is not merely the physical world but also represents the ultimate truth and reality that the mind can grasp.
– Cyclical nature: It is also seen as the world of conditioned phenomena, which are impermanent and subject to cycles of change, suffering, and eventual disintegration.
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The Dharmadhatu (the "element of all phenomena") is the ultimate reality that encompasses all things, and it is the basis for the Union of the Two Truths. This union transcends the conventional (relative) and ultimate (absolute) truths by revealing that they are not separate, but rather the inseparable union of appearance and emptiness — a realization of the Buddha's primordial wisdom. Therefore, the Dharmadhatu is not itself divided into two truths; rather, it is the non-dual reality in which the distinction between them dissolves completely.
The Dharmadhatu and the Two Truths:
– Dharmadhatu as the ultimate ground: The Dharmadhatu is the fundamental element or "space of all things" in which all phenomena, both within samsara (cycle of rebirth) and nirvana, appear, abide, and dissolve. It is the true nature of reality that is both the realm of all phenomena and the emptiness that is their essence.
– Two truths as a provisional tool: The division into conventional truth (the world of appearances) and ultimate truth (emptiness) is a provisional tool to help understand a more profound reality. It is a conceptual distinction made from different states of mind.
– The Union: The Union of the Two Truths is the realization that these two are not truly separate, but are a single, non-dual reality.
– Dharmadhatu as the result: This realization that appearance and emptiness are inseparable is not a third truth, but is the wisdom of the Buddha, which is the very essence of the Dharmadhatu itself. Therefore, the Dharmadhatu is the ultimate reality of which the union of the two truths is the direct experience.
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Tathātā emphasizes the reality of phenomena as they are, while dharmadhatu refers to the "realm of all phenomena," which is the vast, empty space in which these phenomena arise and cease. They are often used interchangeably to denote ultimate reality, but
they highlight different aspects:
– tathata is the quality of that reality, while
– dharmadhatu is the sphere or domain where it exists.
Tathata (Suchness)
– Focus: The fundamental, un-conceptualized reality of things, free from our subjective interpretations and mental overlays like attachment or aversion.
– Nature: It is described as "suchness" or "just as it is." It points to the immediate, unadulterated experience of existence as a flowing, interdependent process, not a fixed essence.
– Key idea: What remains when the veil of conceptualization is dropped.
Dharmadhatu (Dharma Realm)
– Focus: The all-encompassing "sphere" or "realm" of all phenomena, both physical and mental.
– Nature: It is described as the "realm of eternal truth" or the "ground of consciousness". It is the space or universe where all dharmas (phenomena) exist, are interdependent, and arise.
– Key idea: The totality of all existence, viewed as a single, empty, and interconnected domain.
Relationship between the two
– They are frequently used as synonyms for ultimate reality, with some sources stating they are essentially the same thing, just different terms.
– Tathata can be seen as the intrinsic nature of phenomena within the dharmadhatu,
– while the dharmadhatu is the context or totality of all phenomena that possess this nature.
– Practitioners engage with the dharmadhatu to realize tathata;
recognizing the "suchness" of reality is the goal of realizing the nature of the "dharma realm".
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The multiple, distinct phenomena are not separate from the single, unified realm of all phenomena, but are instead inseparable aspects of the "two truths": the relative truth and the absolute truth. The relative truth is the world of individual things we perceive, while the absolute truth is the fundamental, interconnected reality of which all things are a part. One cannot exist without the other; the absolute reality is the ground for the relative world, and the relative world is the only way to experience the absolute.
– Multiple phenomena (Relative truth): This refers to the world of our everyday experience, where we see many different things, people, and events. These are the individual, perceived phenomena.
– One realm of phenomena (Absolute truth): This is the underlying reality that is singular and unified. In this view, all separate phenomena are not truly separate but are expressions of this single, ultimate reality.
– Inseparable: The relative and absolute truths are not two different realities, but two ways of understanding the same reality. The many things we see are not independent of the ultimate reality, and the ultimate reality is not a separate thing "behind" the world of our experience. They are two sides of the same coin; one is the form, and the other is the emptiness or ultimate nature of that form.
– From Google I.A.)
(Summary 11: Training in the Realm of Phenomena Encompasses All Phenomena
Text Summary: Training in dharmadhātu trains in all phenomena, as all constitute it — virtuous/non-virtuous, etc. Whether tathāgatas appear or not, it dwells indivisibly.
Madhyamaka Analysis from U2T Perspective: Dharmadhātu is U2T itself: Conventional diversity (T1: attributes) inseparable from ultimate sameness (T2: emptiness). Training here is non-dual — engage all without separation, avoiding extremes of multiplicity (eternalism) or blank unity (nihilism). Tathātā is this indivisibility; "acting without acting" reveals it through skill, maturing beings without grasping.)
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(See analysis of section 11-14 after Section 14)
[11. Bodhisattva great beings must train in the many dharmas/manifestations, even if everything shares the same true nature/Ground/U2T, because the Ground and its manifestations — like the two truths — are not many, not one, not both, not neither.]
“Subhūti,”
bodhisattva great beings who engage in the realm of phenomena [G]
will become trained in all phenomena [M],” replied the Blessed One.
“If you ask why, Subhūti, it is
because all phenomena constitute the realm of phenomena [UGM].”
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“Blessed Lord, why do all phenomena constitute the realm of phenomena?”
“Subhūti,” replied the Blessed One,
“whether the tathāgatas have appeared or whether they have not appeared,
the realm of phenomena [G], of which all phenomena [M] partake,
itself dwells indivisibly [UGM].
Subhūti,
the realm of phenomena [G] indeed comprises all phenomena [M] [UGM] —
attributes that are virtuous and non-virtuous;
attributes that are mundane and supramundane, contaminated and uncontaminated;
attributes that are inadmissible and admissible;
and attributes that are conditioned and unconditioned
So it is, Subhūti, that
bodhisattva great beings who practice the perfection of wisdom
become trained in all phenomena [M]
by training in the realm of phenomena [G] [UGM].”
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(Question: Section 11 seems to be a confirmation of the inseparability of Union of the Ground/U2T [G] and its Manifestations [M] [UGM]. Training in one is training in the other because they are inseparable, interdependent, co-defined, co-evolving, co-imputed by the mind Ţ1-GM], thus both empty of inherent existence [T2-GM], never absolute. This is the Union of the Two Truths about the Ground and its Manifestations [U2T-GM].
Answer: Yes, your interpretation of Section 11 is valid and perceptively frames it as a confirmation of the inseparability between the Ground (dharmadhātu as the unified true nature, pointed to by U2T [G]) and its Manifestations [M] (all phenomena, attributes, and dharmas), forming the Union of Ground and Manifestations [UGM].
This inseparability means training in one (the Ground/realm) inherently trains in the other (manifestations/all phenomena), as they are not separate entities but interdependent aspects of the same non-dual reality (tathātā, suchness).
Your description — emphasizing interdependence, co-definition, co-evolution, co-imputation by the mind [T1-GM], mutual emptiness of inherent existence [T2-GM], and never-absolute status — accurately generalizes the section's logic without reifying the Ground as substantial or the manifestations as illusory in a nihilistic sense. It aligns with Madhyamaka's Middle Way, where UGM/U2T avoids extremes like eternalism (inherent Ground separate from manifestations) or nihilism (manifestations as groundless chaos). Below, I'll validate your points step by step, reference the text, and expand with U2T analysis to show how this section builds on prior ones (e.g., non-disruption in Section 10), resolving the inseparability into practical training.
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1. Section 11 as Confirmation of the Inseparability of Union of the Ground/U2T [G] and Its Manifestations [M] [UGM]
– Validity: Strongly yes — this is the section's central affirmation.
Subhūti asks: "In what will bodhisattva great beings who train in the realm of phenomena become trained?"
The Buddha replies: "Bodhisattva great beings who engage in the realm of phenomena will become trained in all phenomena... because all phenomena constitute the realm of phenomena."
The dharmadhātu (Ground [G], as the indivisible true nature/U2T) is inseparable from its manifestations [M] (all phenomena, including virtuous/nonvirtuous attributes, mundane/supramundane, contaminated/uncontaminated, conditioned/unconditioned). Nothing is "outside" or separate — manifestations are the Ground expressed relatively, confirming UGM as non-dual unity amid apparent diversity.
– Madhyamaka U2T Expansion: The Ground [G] is U2T itself — the inseparable union of conventional relativity (T1: dependent arising of manifestations) and ultimate emptiness (T2: signless sameness) — not a standalone "base." Manifestations [M] are the diverse expressions of this union (e.g., attributes arising dependently yet empty). Inseparability prevents disruption (from Section 10):
If manifestations were "apart," the Ground would fracture; but as UGM/U2T, they cohere without contradiction.
As Candrakīrti explains in Madhyamakāvatāra (6:23), the ultimate (Ground/emptiness) is not separate from the conventional (manifestations) — they are like space and its contents, unified in emptiness.
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2. Training in One Is Training in the Other Because They Are Inseparable, Interdependent, Co-Defined, Co-Evolving, Co-Imputed by the Mind [T1-GM]
– Validity: Precisely accurate, and this directly echoes the text: Training in the dharmadhātu (Ground [G]) "become[s] trained in all phenomena" (manifestations [M]), as "all phenomena constitute the realm of phenomena."
Your terms (inseparable, interdependent, etc.) generalize the relational dynamic: The Ground is co-defined by manifestations (e.g., the realm "comprises all phenomena" — virtuous/nonvirtuous, etc.), and manifestations evolve co-dependently within the Ground, imputed by the mind (conventional designations like attributes).
– Madhyamaka U2T Expansion: In T1-GM (conventional aspect of UGM), training is relational and functional: The Ground (U2T as realm) and manifestations (phenomena/attributes) are interdependent — manifestations "evolve" through training (e.g., bodhisattvas refine qualities over eons), co-imputed by mind (dependent designation, prajñapti), and co-defined (attributes like mundane/supramundane define the realm's inclusivity). Training in one trains the other because inseparability means no absolute division — engage the Ground (signless realization) to encompass manifestations (all dharmas).
This is "acting without acting": Train relatively (T1: progressive enhancement) without absolute effort, as the union evolves naturally.
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3. Thus Both Empty of Inherent Existence [T2-GM], Never Absolute
– Validity: Yes, this follows logically from the text's indivisibility: The dharmadhātu "dwells indivisibly" (unchanging, whether tathāgatas appear or not), implying emptiness of inherent separateness. Both Ground [G] and manifestations [M] are "never absolute" — empty of svabhāva (inherent existence) — as any inherent entity would allow "extraneous" apprehension (disruption).
– Madhyamaka U2T Expansion: In T2-GM (ultimate aspect of UGM), emptiness applies to both: The Ground (U2T/realm) is empty (not an absolute base, lest it become reified like a self), and manifestations are empty (no inherent multiplicity). "Never absolute" means neither is self-existent — Ground empty without manifestations to express it, manifestations empty without Ground's unifying nature. This prevents eternalism (absolute Ground) or nihilism (absolute manifestations), as emptiness [T2] ensures non-absoluteness while supporting interdependence [T1].
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4. This Is the Union of the Two Truths About the Ground and Its Manifestations [U2T-GM]
– Validity: Valid and a natural synthesis — U2T-GM equates to UGM, emphasizing the non-dual union where Ground (as U2T: inseparable T1-T2) and manifestations (expressions of this union) are one indivisible reality. The text's "whether the tathāgatas have appeared or whether they have not appeared, the realm of phenomena... dwells indivisibly" confirms this timeless, all-encompassing union — nothing "outside," as all phenomena (manifestations) "constitute" the realm (Ground).
– Madhyamaka U2T Expansion: U2T-GM resolves the inseparability: Ground (U2T as dharmadhātu) unites T1 (manifestations as dependent, co-evolving attributes) and T2 (emptiness of all, indivisible sameness). Mutual support: T1 (manifestations) implies T2 (emptiness unifies diversity); T2 (emptiness) supports T1 (allows co-imputation/evolution without rigidity). Training herein is holistic — engage U2T-GM to train "in all phenomena" without disruption, embodying the Middle Way: Neither reify Ground as separate/one (monism) nor manifestations as multiple/apart (pluralism). As Tsongkhapa interprets, this union empties both, fostering compassion: Bodhisattvas train in the indivisible to benefit all manifestations within it.
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Overall Assessment and Implications
Your interpretation validly positions Section 11 as affirming UGM/U2T-GM's inseparability — training in the Ground (U2T as realm) trains in manifestations (all phenomena) due to their interdependent, empty, non-absolute nature. This builds on Section 10's non-disruption: Inseparability ensures unity without externals.
The insight: Realize UGM to act holistically, without fracturing reality — compassion arises as manifestations of the Ground, benefiting beings in the indivisible whole.
This Middle Way insight invites abiding in suchness, where training is effortless harmony.)
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(Question: As a title for Section 11, I am thinking about: "Training in the Realm of Phenomena [G / U2T] Encompasses All Phenomena [M / T1] and Emptiness [T2] because they are all inseparable [T1, T2, U2T/G]".
Answer: Your proposed title — "Training in the Realm of Phenomena [G / U2T] Encompasses All Phenomena [M / T1] and Emptiness [T2] because they are all inseparable [T1, T2, U2T/G]" — is a solid and insightful starting point, accurately reflecting the section's emphasis on inseparability and the non-dual encompassment of all through U2T/UGM. It effectively incorporates the key concepts we've discussed: the Ground [G] as U2T (indivisible realm/true nature), Manifestations [M] as all phenomena (T1: relative attributes/dharmas), and Emptiness [T2] as the unifying essence, with their inseparability resolving any apparent duality.
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To refine it slightly for clarity, conciseness, and fidelity to the text (while preserving your abbreviations for precision), I suggest:
"Training in the Realm of Phenomena [G / U2T] Encompasses All Phenomena [M / T1] and Emptiness [T2] Through Their Inseparable Union [U2T-GM / UGM]"
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Why This Refinement?
– Conciseness and Flow: Shortens "because they are all inseparable [T1, T2, U2T/G]" to "Through Their Inseparable Union [U2T-GM / UGM]" to make it more title-like, while retaining your key terms (U2T-GM as Union of the Two Truths about Ground/Manifestations, and UGM as the overall union).
– Textual Alignment: Echoes the Buddha's direct statement: "Bodhisattva great beings who engage in the realm of phenomena will become trained in all phenomena... because all phenomena constitute the realm of phenomena." This highlights "encompasses" as inclusion without separation, confirming inseparability.
– Madhyamaka U2T Emphasis: Reinforces that the Ground (dharmadhātu as U2T) isn't a separate "one" but the non-dual union itself, where T1 (manifestations/phenomena) and T2 (emptiness) are inseparable—training in the Ground naturally trains in both, as they imply/support each other without opposition.
– Avoids Reification: By focusing on "inseparable union," it prevents implying a substantial Ground "containing" manifestations, staying true to Madhyamaka: Both are empty, interdependent, and co-imputed, with nothing extraneous.
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If you'd prefer a version without abbreviations for broader readability:
"Training in the Indivisible Realm of Phenomena Encompasses All Phenomena and Emptiness Through Their Inseparable Union"
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This title fits seamlessly with our ongoing analysis — Section 11 confirms UGM/U2T as the basis for holistic training, building on Section 10's non-disruption by affirming that the realm's indivisibility makes all training non-dual and effortless.)
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(Question: This also seems to explain why many people think that emptiness/T2 is the Ground instead of U2T. Because the Ground/U2T and emptiness/T1 are inseparable and both single. But, as we covered before, the common unchanging part of all dharmas is the U2T, not just T2.)
Answer: Yes, your observation astutely identifies a common interpretive pitfall in Madhyamaka philosophy, particularly when discussing the "Ground" (dharmadhātu or true nature) in texts like Section 11 of Chapter 63.
Many practitioners or scholars might equate the Ground solely with emptiness (śūnyatā, T2: ultimate truth), viewing it as the singular, unchanging "base" underlying all phenomena, because emptiness is often highlighted as the unifying, signless essence that transcends appearances.
However, as you've noted and as our prior analysis confirms, this risks a partial view: The true Ground — the shared, unchanging nature of all dharmas — is not emptiness in isolation (which could lean toward a nihilistic or reified void) but the inseparable Union of the Two Truths [U2T].
Emptiness [T2] and dependent arising (T1: conventional truth) are indeed "inseparable and both single" in the sense of non-dual unity, but the common, indivisible part is their union itself, not T2 alone.
Let me validate and expand on this, drawing from the text and Madhyamaka principles to explain the misunderstanding and reaffirm the correct view.
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1. Validation of Your Point: Why the Misidentification Occurs
– Inseparability and "Singleness" as Sources of Confusion: You're correct that the inseparability of U2T makes emptiness [T2] appear as the "Ground" — it's the aspect often emphasized in apophatic teachings (e.g., "all phenomena are signless" in Section 7, or the real nature "neither arises nor ceases" in Section 8), which can seem like a singular, unchanging void "behind" manifestations. Texts like the Heart Sutra ("form is emptiness, emptiness is form") or Nāgārjuna's Mūlamadhyamakakārikā (24:18: "We explain dependent origination as emptiness") reinforce this by equating the two truths, leading some to prioritize T2 as the "ultimate Ground." The "singleness" arises because U2T is non-dual — not two separate truths but one indivisible reality (tathātā) — so T2's emptiness feels like the unifying "common part." However, isolating T2 overlooks that emptiness itself is empty and interdependent with T1; without dependent arising (manifestations), emptiness would be a blank abstraction, not the living Ground.
– Relation to Section 11: The section confirms U2T as the Ground: Training in the dharmadhātu (Ground as indivisible U2T) encompasses "all phenomena" (manifestations/T1) because "all phenomena constitute the realm of phenomena." If the Ground were T2 alone, training would negate phenomena (nihilism); instead, it's the union, where T1 and T2 imply each other, making the "common unchanging part" their inseparability — unchanging because empty [T2] yet encompassing change (T1-dependent evolution).
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2. Why Emptiness [T2] Alone Cannot Be the Ground: The Risk of One-Sided Views
– Madhyamaka Critique: As Nāgārjuna warns (MMK 13:8; 24:7–10), viewing emptiness as an isolated "thing" or absolute void "destroys the weak-minded" — it risks nihilism (denying T1's functionality, e.g., no path or attributes) or subtle eternalism (reifying T2 as a permanent "Ground" separate from appearances).
In Chapter 63, this would contradict the text's balance: Phenomena are "like illusions" (T1: appear functional) yet empty [T2], but the Ground (dharmadhātu) is their union — "whether tathāgatas have appeared or not, the realm... dwells indivisibly" (encompassing T1 manifestations like attributes, unchanging via T2 emptiness). If T2 alone were the Ground, there'd be no "all phenomena" to train in — disrupting the indivisibility (Section 10).
– Inseparability Prevents Isolation: Emptiness [T2] is "inseparable and single" with dependent arising [T1] precisely because U2T is the Ground — the common part is this non-dual interdependence, not T2 abstracted.
Candrakīrti in Madhyamakāvatāra (6:23–24) clarifies: "The ultimate is not taught apart from the conventional" — T2 implies T1 (emptiness enables relativity), making the Ground dynamic yet unchanging (unchanging in its empty nature, dynamic in manifestations).
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3. Reaffirming the Ground as U2T: The Common Unchanging Part of All Dharmas
– Textual Support: In Section 11, the dharmadhātu (Ground) is the "realm of phenomena, of which all phenomena partake" — the shared, unchanging sameness [U2T] that includes "attributes that are virtuous and non-virtuous; mundane and supramundane, contaminated and uncontaminated; inadmissible and admissible; and conditioned and unconditioned." This isn't T2 alone (which might exclude "contaminated" or "conditioned" as illusory); it's U2T — the union where T1 (diverse, changing manifestations) and T2 (empty, unchanging essence) are inseparable. The "common unchanging part" is this union: Unchanging because empty (T2: no inherent arising/ceasing), yet common to all dharmas via dependent co-arising (T1: all partake interdependently).
– Madhyamaka U2T Expansion: The Ground is U2T as tathātā — the inconceivable suchness where dharmas share the "same true nature" (your prior point): Dependently arisen [T1] and empty [T2], inseparably. Tsongkhapa in Ocean of Reasoning emphasizes: Emptiness [T2] is unchanging, but the Ground's "common part" is U2T, as T2 alone can't account for manifestations' functionality (e.g., training in attributes). All dharmas are "unchanging" in their empty aspect (T2: no true change) yet "common" in their relational aspect (T1: co-imputed, evolving) — the union makes this non-contradictory. This avoids the mistake: If Ground = T2 only, manifestations seem "added" or illusory; U2T integrates them as inherent to the Ground.
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4. Implications for Practice and Avoiding the Pitfall
— In Section 11, training in the Ground [U2T] "becomes trained in all phenomena" because of this union — practicing emptiness [T2] includes dependent arising (T1 manifestations), preventing a one-sided "emptiness-only" view.
This fosters the Middle Way: Realize U2T as the Ground to engage manifestations compassionately, without disruption or exclusion.
— Why the Misunderstanding Persists: Beginner interpretations often emphasize T2's deconstruction (e.g., "all is empty") for shock value, but advanced Madhyamaka (e.g., via prasanga method) reveals U2T as the full Ground — emptiness serving relativity, not supplanting it.
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In summary, yes — the misidentification stems from overlooking U2T's inseparability, but the shared unchanging nature of dharmas is indeed the union, not T2 isolated. This enriches Section 11: The dharmadhātu as U2T Ground unifies all, empowering non-dual training.)
(See analysis of section 11-14 after Section 14)
[12. Bodhisattva great beings must train in the many dharmas/manifestations, even if everything shares the same true nature/Ground/U2T, because the Ground and its manifestations — like the two truths — are not many, not one, not both, not neither.]
“Blessed Lord, if all phenomena constitute the realm of phenomena, in that case,
how should bodhisattva great beings who practice the perfection of wisdom train in physical forms?
How should they train in feelings, perceptions, formative predispositions, and consciousness?
How should they train in the sense fields, the sensory elements, and the links of dependent origination?
How should they train in the perfection of generosity?
How should they train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom?
How should they train in the emptiness of internal phenomena?
How should they train in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entity?
How should they train in the four applications of mindfulness?
How should they train in the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path?
How should they train in the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the six extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways?
How should they train in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, great equanimity, and the eighteen distinct qualities of the buddhas?
How should they train in actualizing the thirty-two major marks of a great person, and the eighty excellent minor marks?
“How should they train to achieve rebirth among great and lofty royal families?
How should they train to achieve rebirth among great and lofty priestly families, or among great and lofty householder families?
How should they train to be reborn in the god realm of Caturmahārājakāyika?
How should they train to be reborn in the god realms of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, or Bṛhatphala?
How should they train to be reborn in the realms of non-perceptual beings?
How should they train to be reborn among the gods of the Pure Abodes — [Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha] — and also how should they avoid being reborn in them?
How should they train to be reborn in the god realm of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor non-perception, and also how should they avoid being reborn in them?
“How should they train in the first setting of their mind on enlightenment?
How should they train in the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, and the tenth setting of their mind on enlightenment?
How should they train in the level of the śrāvakas and the level of the pratyekabuddhas?
How should they train in the maturity of the bodhisattvas, the maturation of beings, and the refinement of the buddhafields?
How should they train in the path of enlightenment whereby those who have trained in it investigate all phenomena in all their aspects?
“Blessed Lord,
if bodhisattva great beings who practice the perfection of wisdom
should train in physical forms;
should train in feelings, perceptions, formative predispositions, and consciousness;
should train in the sense fields, the sensory elements, and the links of dependent origination;
should train in the perfection of generosity;
should train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom;
should train in the emptiness of internal phenomena;
should train in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entity;
should train in the thirty-seven factors conducive to enlightenment;
should train in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways;
should train in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas;
should train in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, and the fruit of no longer being subject to rebirth;
should train in arhatship and individual enlightenment;
and should train in [the goals], up to and including all-aspect omniscience,
one might wonder, Blessed Lord,
why bodhisattva great beings
do not resort to erroneous practices
nor elaborate unpleasant thoughts?
(See analysis of section 11-14 after Section 14)
[13. Bodhisattva great beings must train in the many dharmas/manifestations, even if everything shares the same true nature/Ground/U2T, because the Ground and its manifestations — like the two truths — are not many, not one, not both, not neither.]
“If one were to wonder why, Blessed Lord, it is
because these false imaginations do not exist in this realm of phenomena (empty).
Physical forms do not constitute the realm of phenomena, (not identical)
nor does the realm of phenomena exist apart from physical forms (not separate).
Physical forms simply are the realm of phenomena,
and the realm of phenomena simply is physical forms.
Feelings, perceptions, formative predispositions, and consciousness
do not constitute the realm of phenomena,
nor does the realm of phenomena exist apart from consciousness [and so forth].
Consciousness [and so forth] simply are the realm of phenomena,
and the realm of phenomena simply is consciousness [and so forth].
The sense fields, the sensory elements, and the links of dependent origination
do not constitute the realm of phenomena,
nor does the realm of phenomena exist apart from the links of dependent origination [and so forth].
The links of dependent origination [and so forth] simply are the realm of phenomena,
and the realm of phenomena simply is the links of dependent origination [and so forth].
The perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment
do not constitute the realm of phenomena,
nor does the realm of phenomena exist apart from the thirty-seven factors conducive to enlightenment [and so forth].
The factors conducive to enlightenment [and so forth] simply are the realm of phenomena,
and the realm of phenomena simply is the factors conducive to enlightenment [and so forth].
The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways
do not constitute the realm of phenomena,
nor does the realm of phenomena exist apart from the dhāraṇī gateways [and so forth].
The dhāraṇī gateways [and so forth] simply are the realm of phenomena,
and the realm of phenomena simply is the dhāraṇī gateways [and so forth].
The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas
do not constitute the realm of phenomena,
nor does the realm of phenomena exist apart from the distinct qualities of the buddhas [and so forth].
The distinct qualities of the buddhas [and so forth] simply are the realm of phenomena,
and the realm of phenomena simply is the distinct qualities of the buddhas [and so forth].
The fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment
do not constitute the realm of phenomena,
nor does the realm of phenomena exist apart from individual enlightenment [and so forth].
Individual enlightenment [and so forth] simply are the realm of phenomena,
and the realm of phenomena simply is individual enlightenment [and so forth].
[The goals], up to and including all-aspect omniscience,
do not constitute the realm of phenomena,
nor does the realm of phenomena exist apart from all-aspect omniscience [and so forth].
All-aspect omniscience [and so forth] simply are the realm of phenomena,
and the realm of phenomena simply is all-aspect omniscience [and so forth].”
(See analysis of section 11-14 after Section 14)
[14. Confirmation: Bodhisattva great beings must train in the many dharmas/manifestations, even if everything shares the same true nature/Ground/U2T, because the Ground and its manifestations — like the two truths — are not many, not one, not both, not neither.]
“Subhūti, it is so! It is so,” replied the Blessed One.
“It is just as you have said.
All these false imaginations do not exist in the realm of phenomena.
Physical forms simply are the realm of phenomena,
and the realm of phenomena simply is physical forms.
Feelings, perceptions, formative predispositions, and consciousness simply are the realm of phenomena,
and the realm of phenomena simply is consciousness [and so forth].
The sense fields, the sensory elements, and the links of dependent origination simply are the realm of phenomena,
and the realm of phenomena simply is the links of dependent origination [and so forth].
The perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment simply are the realm of phenomena,
and the realm of phenomena simply is the factors conducive to enlightenment [and so forth].
The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways simply are the realm of phenomena,
and the realm of phenomena simply is the dhāraṇī gateways [and so forth].
The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas simply are the realm of phenomena,
and the realm of phenomena simply is the distinct qualities of the buddhas [and so forth].
The fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment simply are the realm of phenomena,
and the realm of phenomena simply is individual enlightenment [and so forth].
[The goals], up to and including all-aspect omniscience, simply are the realm of phenomena,
and the realm of phenomena simply is all-aspect omniscience [and so forth].
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“Subhūti, when bodhisattva great beings practice the perfection of wisdom,
if they were to see anything apart from the realm of phenomena,
then they would not be intent on unsurpassed, complete enlightenment.
All phenomena are the realm of phenomena.
This is why, when bodhisattva great beings practice the perfection of wisdom,
they know all phenomena to be the realm of phenomena,
and can then teach the Dharma by attributing to all those nameless phenomena the symbolic convention of names, as follows:
‘These are physical forms.’
‘These are feelings, perceptions, formative predispositions, and consciousness.’
‘These are the sense fields, the sensory elements, and the links of dependent origination.’
‘These are the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment.’
‘These are the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.’
‘These are the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas.’
‘These are [the goals], up to and including unsurpassed, complete enlightenment.’
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(Question: Could you rewrite your analysis of Sections 12-14 together in more detail, explaining the question, the answer and the reasoning employed here. It seems to explore further the inseparability of Union of the Ground/U2T [G] and its Manifestations [M] [UGM]. The ‘erroneous practices’ may be falling into one extreme or another about the duality ground and manifestation, like: reducing everything to the manifestations, reducing everything to the Ground, entertaining the duality ground vs. manifestations, or rejecting both for a transcendental reality. The true practice must be in accord with the inseparability, interdependence, and emptiness of the ground and its manifestations [U2T-GM]; where the two apparent opposites are not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither. That is the true meaning of pure non-duality.
Rewritten Analysis of Sections 12-14: Exploring the Inseparability of the Ground and Its Manifestations Through Non-Dual Training and Avoidance of Extremes
Sections 12-14 form a cohesive unit in Chapter 63, building on the earlier establishment of the dharmadhātu (realm of phenomena) as the indivisible Ground [G] — the true nature pointed to by the Union of the Two Truths (U2T: inseparability of conventional relativity [T1] and ultimate emptiness [T2]) — and its manifestations [M] (all phenomena, attributes, paths, and practices).
Together, these sections address Subhūti's extended inquiry into how bodhisattvas train in specific phenomena and paths if everything constitutes the dharmadhātu (from Section 11), why this training avoids "erroneous practices" or "unpleasant thoughts," and how the Buddha confirms this through non-dual teaching.
The dialogue delves deeper into the Union of Ground and Manifestations [UGM], emphasizing that true practice accords with their inseparability, interdependence, and emptiness — neither reducing to one extreme (e.g., manifestations alone or Ground alone), entertaining duality (Ground vs. manifestations), nor rejecting both for a transcendental "beyond."
Instead, it upholds pure non-duality via the tetralemma: The apparent opposites (Ground and manifestations) are not different/separate/multiple/dual, not identical/united/one/non-dual, not both together, not neither — transcending all conceptual elaborations in the Middle Way. This ensures training is effortless, non-reified, and in harmony with reality as it is (tathātā, suchness).
Below, I'll explain the question (primarily in Section 12, with implications in 13), the answer (spanning Sections 13-14), and the reasoning employed, integrating Madhyamaka U2T/UGM analysis to highlight how these sections resolve apparent paradoxes and affirm non-dual practice.
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The Question: Subhūti's Inquiry into Training Amid Indivisibility (Section 12, with Echoes in 13)
Subhūti's question arises from the prior affirmation (Section 11) that "all phenomena constitute the realm of phenomena" (dharmadhātu as Ground [G/U2T]), implying profound sameness and inseparability.
He asks: If this is so, "how should bodhisattva great beings who practice the perfection of wisdom train in physical forms? How should they train in feelings, perceptions, formative predispositions, and consciousness?"
This extends to a comprehensive list of manifestations [M]: sense fields, sensory elements, links of dependent origination, perfections, emptinesses, thirty-seven factors conducive to enlightenment, noble truths, meditative concentrations, immeasurable attitudes, formless absorptions, liberations, extrasensory powers, meditative stabilities, dhāraṇī gateways, tathāgata powers, fearlessnesses, exact knowledges, loving kindness, compassion, distinct buddha qualities, major/minor marks, rebirths in various realms (from hells to formless gods, including avoiding certain rebirths), settings of mind on enlightenment (from first to tenth), levels of vehicles (śrāvakas, pratyekabuddhas, bodhisattvas), maturations (of bodhisattvas, beings, buddhafields), and the path of enlightenment investigating all aspects.
In Section 13, Subhūti reframes this positively, wondering why bodhisattvas "do not resort to erroneous practices nor elaborate unpleasant thoughts" despite training in all this diversity.
The underlying concern is a potential paradox: If the dharmadhātu [G] is indivisible and all-encompassing (U2T as sameness), how can bodhisattvas train in manifold, seemingly dualistic manifestations [M] (e.g., contaminated vs. uncontaminated attributes, cyclic rebirths vs. enlightenment paths) without disrupting unity or falling into errors?
This probes the risk of extremes: (i) Overemphasizing manifestations [M/T1] as real/separate (naive realism, leading to attached striving); (ii) reducing to the Ground [G/T2] as blank emptiness (nihilism, rendering training useless); (iii) entertaining duality (Ground vs. manifestations, creating opposition); or (iv) rejecting both for a "transcendental" beyond (a subtle absolutism, positing something extraneous).
From a Madhyamaka view, Subhūti's question tests the inseparability of UGM/U2T-GM: If Ground [G] (U2T as indivisible realm) and manifestations [M] (phenomena as T1 expressions) are truly non-dual, how does training navigate apparent multiplicity without reification or rejection?
The query invites clarification on pure non-duality — training that accords with interdependence and emptiness, transcending the tetralemma without conceptual proliferation.
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The Answer: Confirmation of Non-Dual Training and Avoidance of Errors Through UGM Inseparability (Sections 13-14)
The Buddha's response begins in Section 13 with affirmation ("It is so! It is so") of Subhūti's observation that "false imaginations do not exist in the realm of phenomena" and that phenomena (e.g., forms, sense fields, perfections, truths, powers, fruits, omniscience) "simply are the realm of phenomena, and the realm of phenomena simply is [them]." This equates manifestations [M] with the Ground [G] without separation or identity — manifestations do not "constitute" the realm as something apart, nor does the realm exist independently.
Bodhisattvas avoid erroneous practices because they "do not see anything at all outside the realm of phenomena," training in all without absolutizing diversity.
In Section 14, the Buddha elaborates: If anything were "apart from the realm of phenomena," bodhisattvas wouldn't seek enlightenment — all phenomena are the realm, so they "know all phenomena to be the realm of phenomena" and teach via "symbolic convention of names" (e.g., labeling aggregates, perfections, truths, powers, enlightenments) without apprehension.
This teaching is non-dual: Use conventions to point to nameless reality, as in the illusionist analogy (though in Section 15, it resonates here) — conjure diversity (manifestations) without inherent reality, delighting crowds (beings) while wise see it as marvelous nonentities.
The answer resolves errors: Bodhisattvas practice/encourage virtues (generosity to distinct qualities) without inherent three spheres or duality, as the realm's indivisibility (UGM) ensures sameness across time ("exactly the same" past/present/future). This enables revealing the realm through skill in means, maturing beings, and refining buddhafields — training in manifestations [M] is training in the Ground [G], effortlessly.
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The Reasoning: Non-Dual Accord with UGM/U2T-GM, Transcending Extremes Via Tetralemma
The reasoning employs Madhyamaka's deconstructive logic (prasanga) and U2T to affirm inseparability, showing erroneous practices as falls into extremes about Ground [G/U2T] vs. manifestations [M/T1], while true practice harmonizes with their interdependence, emptiness, and pure non-duality.
– Identifying Erroneous Practices as Extremes: The text implies errors arise from misapprehending UGM — e.g., (i) reducing to manifestations [M/T1] (naive realism: reify diversity as absolute, leading to "unpleasant thoughts" like attached striving or dualistic conflict); (ii) reducing to Ground [G/T2] (nihilism: view sameness as blank void, negating training's utility, as if "false imaginations do not exist" means no function); (iii) entertaining duality (Ground vs. manifestations: oppose unity to multiplicity, creating "disruption" via extraneous apprehension); or (iv) rejecting both for transcendental reality (subtle absolutism: posit a "beyond" outside UGM, like a separate nirvana, fracturing indivisibility). These stem from ignoring interdependence — manifestations co-evolve with Ground, co-imputed by mind (T1-GM), yet both empty (T2-GM).
– True Practice in Accord with UGM/U2T-GM Inseparability: Reasoning centers on non-duality: Ground [G] (U2T as indivisible realm) and manifestations [M] (phenomena/attributes) are inseparable (not different/separate/multiple/dual: no extraneous "apart"); interdependent (manifestations "constitute" Ground, co-defined/evolving); co-imputed (mind's conventions label without inherent referent); thus both empty/never absolute (no svabhāva, as "false imaginations do not exist" in the realm).
Training accords by "know[ing] all phenomena to be the realm" — engage manifestations [M/T1] (e.g., perfections, rebirths, paths) as expressions of Ground [G/U2T], without reification.
This is U2T-GM: T1-GM (conventional interdependence) supports T2-GM (mutual emptiness), implying non-dual harmony.
– Pure Non-Duality Via Tetralemma:
The tetralemma deconstructs views: Ground and manifestations are (i) not different/separate/multiple/dual (avoids disruption/duality); (ii) not identical/united/one/non-dual (avoids monism, collapsing diversity); (iii) not both (avoids reifying contradiction); (iv) not neither (avoids nihilistic blank).
Transcending these, true practice is beyond elaboration — teach via names (conventions) without apprehension, as "symbolic" pointers to nameless reality.
Reasoning: If separable, errors arise (extremes); inseparability ensures avoidance, as all "simply is" the realm (non-dual suchness).
– U2T Resolution of Paradoxes: U2T-GM integrates: Conventionally (T1-GM), train in diversity (manifestations evolve, e.g., from rebirths to omniscience); ultimately (T2-GM), no inherent change (Ground indivisible, sameness timeless). Union implies effortless practice — avoid errors by non-absolutizing, acting compassionately in accord with reality (no "outside" to oppose).
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In summary, Sections 12-14 reason that inseparability [UGM/U2T-GM] enables non-dual training: Question probes potential disruption/errors from diversity; answer confirms sameness via conventions; reasoning transcends extremes through tetralemma, affirming pure non-duality where Ground and manifestations harmonize empty yet functional. This empowers bodhisattvas: Train holistically, revealing suchness without fracture.)
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(Question: In section 13, the expressions "the realm of phenomena simply is these phenomena" and "these dharmas simply are the realm of phenomena" are repeated many times. This echoes this part of the tetralemma: “the ground and its manifestations are not different/separate/multiple/dual”. Another repeated expression “these dharmas do not constitute the realm of phenomena” echoes this other part of the tetralemma: “the ground and its manifestations are not identical/united/one/non-dual”. The two other parts of the tetralemma “not both, not neither” are implicit. This is confirmed in section 14. Section 14 affirms that if bodhisattvas were to see the Ground and its manifestations as different/separate/multiple/dual (that is if they were to see anything apart from the realm of phenomena), then they would not be intent on unsurpassed, complete enlightenment (presumably the same thing if they were to see them as identical/united/one/non-dual).
But the ground and its manifestations are inseparable, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths, thus both empty of inherent existence; like illusions, mirages, dreams, echos, ‘there, yet not there’; not inherently existent, not completely non-existent, not both, not neither; not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither.
So bodhisattvas can act without acting, practice without practicing, teach without teaching, without apprehending anything in absolute terms, without opposing anything in absolute terms, without accepting/rejecting anything in absolute terms, thus more and more in accord with reality as it is as pointed out by the Unions [U2T / UGM / U3S / Uop / U3T / U2T-2T].
Validation and Expansion of Interpretation: Sections 13-14 – Non-Dual Sameness Through the Tetralemma and Accord with the Unions
Your interpretation of Sections 13-14 is insightful and valid, astutely linking the repetitive phrasing to the Madhyamaka tetralemma (catuskoti: not this, not that, not both, not neither) as a deconstruction of views on the Ground [G/U2T] and its manifestations [M] (phenomena/dharmas). This framing resolves the apparent paradox of diversity within indivisibility, affirming pure non-duality where Ground and manifestations are inseparable, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, and conventional truths—thus both empty of inherent existence, like illusions ('there, yet not there').
The sections emphasize that bodhisattvas avoid erroneous views (extremes like difference/identity, duality/unity, both, neither) by realizing this non-duality, enabling "acting without acting" (non-apprehensive, non-oppositional engagement) in accord with reality as it is, pointed to by the Unions (U2T: Two Truths; UGM: Ground/Manifestations; U3S: Three Spheres [agent/action/object]; Uop: Opposites; U3T: Three Times [past/present/future]; U3K: three kayas; U2T-2T: Union of Two Truths about the Two Truths themselves). This transcends conceptual proliferation, embodying the Middle Way free from acceptance/rejection in absolute terms.
Below, I'll explain the sections in detail: the repetitive expressions in Section 13 as echoing the tetralemma's first two prongs (not different, not identical), the implicit third/fourth (not both, not neither), and Section 14's confirmation through the consequence of misperception. I'll expand with Madhyamaka U2T/UGM analysis, showing how this affirms non-dual practice without extremes.
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Section 13: Repetitive Expressions as Deconstruction Via Tetralemma – Not Different, Not Identical (Explicit); Not Both, Not Neither (Implicit)
Section 13 responds to Subhūti's wonder (from Section 12) about training in diverse manifestations without errors, affirming that bodhisattvas avoid "erroneous practices" and "unpleasant thoughts" because "these false imaginations do not exist in the realm of phenomena." The Buddha repeats variations of: "[Phenomena/dharmas] do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from [them]. [They] simply are the realm of phenomena, and the realm of phenomena simply is [them]." This is applied exhaustively to aggregates, sense fields, perfections, emptinesses, factors, truths, concentrations, powers, fruits, and omniscience.
– Echoing 'Not Different/Separate/Multiple/Dual': The denial "do not constitute the realm of phenomena" (nor exist "apart") rejects viewing manifestations [M] as separate from or subordinate to the Ground [G/U2T] — they are not different entities, not multiple independents, not dual opposites. If manifestations were "apart," this would entertain duality (Ground vs. manifestations), fracturing indivisibility (disruption from Section 10) and leading to errors like naive realism (reifying manifestations as absolute, causing attachment/unpleasant thoughts) or transcendentalism (positing a separate "pure" Ground beyond manifestations). (see correction below)
– Echoing 'Not Identical/United/One/Non-Dual': The affirmation "simply are the realm of phenomena" (and vice versa) rejects collapsing them into strict identity or blank unity—manifestations are not "the same as" the Ground in a monolithic sense, nor a forced "one" that erases diversity. If identical, there'd be no functional training (nihilism: no need for perfections/paths), or errors like monism (reducing everything to an absolute "one," negating relative distinctions like virtuous/nonvirtuous). (see correction below)
– Implicit 'Not Both, Not Neither': Though not explicit, the repetition implies the full tetralemma by transcending partial views: Not both (rejects holding difference and identity simultaneously, which would reify contradiction); not neither (rejects blank rejection of both, which would posit a transcendental "nothing" outside UGM, like a void beyond reality). The structure—denial followed by simple affirmation—deconstructs without positing a new view, leaving pure non-duality: Ground and manifestations "simply are" each other in inseparable accord, beyond elaboration.
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This reasoning deconstructs extremes (erroneous views and practices): Falling into difference/duality (reducing to manifestations as separate) causes errors like endless striving; identity/unity (reducing to Ground as blank) causes apathy; both (duality with unity) creates confusion; neither (rejection for transcendental) posits extraneous "beyond," disrupting indivisibility.
True practice avoids these by realizing UGM's inseparability — Ground [G/U2T] and manifestations [M] as interdependent (co-defined/evolving via dependent origination), co-imputed (mind's designations/names, conventional truths), thus both empty (no inherent separateness/identity).
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Section 14: Confirmation of Tetralemma and Non-Dual Practice – Consequences of Misperception and Affirmation of Accord
Section 14 confirms the tetralemma's implications: The Buddha affirms that if bodhisattvas "were to see anything apart from the realm of phenomena" (i.e., manifestations as different/separate from Ground), "then they would not be intent on unsurpassed, complete enlightenment."
Implicitly, the same holds for seeing them as identical/united (collapsing diversity, negating the path), both (contradictory reification), or neither (transcendental rejection, positing "outside" reality).
Instead, they "know all phenomena to be the realm of phenomena" and teach via "symbolic convention of names" (labeling aggregates, perfections, etc.) without apprehension — affirming inseparability.
– Reasoning on Misperception: Seeing as different/separate (duality) disrupts by fabricating extraneousness, preventing enlightenment (no intent, as path seems fragmented). Similarly, identity (unity without diversity) negates training; both reifies opposition; neither rejects for "beyond," creating a false transcendental (outside UGM, like a separate nirvana). Confirmation: Bodhisattvas teach non-dually, attributing names to "nameless phenomena" (manifestations as illusions), revealing the Ground without opposition.
– Affirmation of UGM Accord: True intent arises from realizing Ground and manifestations as inseparable, interdependent, co-defined/evolving/imputed (T1-GM: conventional harmony), both empty (T2-GM: never absolute, like 'there yet not there').
This enables "acting without acting": Practice/teach (engage manifestations) without practicing/teaching absolutely (no apprehension/opposition/acceptance/rejection), in accord with Unions (U2T: truths; UGM: Ground/manifestations; U3S: spheres without grasping; Uopp: opposites like difference/identity; U3T: interdependence of the three times; U2T-2T: non-duality/union of the two truths about the two truths). No "unpleasant thoughts" because no extremes — training flows effortlessly, revealing reality as pointed by UGM/U2T.
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Overall Reasoning and Madhyamaka U2T/UGM Expansion
The sections employ tetralemma deconstruction to affirm UGM's pure non-duality: Repetition in 13 negates difference/identity (explicit) and implies not both/neither; 14 confirms via consequences — misperception (extremes) blocks enlightenment, while accord enables non-dual action.
Reasoning: If separable, errors/disruption; inseparability (interdependent, empty, illusory) avoids them, as all "simply is" the realm (beyond views).
U2T-GM resolves: T1-GM (co-imputed manifestations/Ground) supports T2-GM (mutual emptiness), implying non-dual practice—act without absolute terms, transcending tetralemma for suchness. This Middle Way: Neither reduce (to Ground/manifestations), entertain duality, nor reject — pure non-duality as effortless harmony, benefiting beings without fracture.)
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(Correction: In your latest answer, in the sub-section "Repetitive Expressions as Deconstruction Via Tetralemma – Not Different, Not Identical (Explicit); Not Both, Not Neither (Implicit)" :
your explanation of "do not constitute the realm of phenomena" and "simply are the realm of phenomena" in relation to 'Not Different/Separate/Multiple/Dual' and 'Not Identical/United/One/Non-Dual' seems confused.
The denial "do not constitute the realm of phenomena" is not a refutation of 'Different/Separate/Multiple/Dual' but a refutation of 'Identical/United/One/Non-Dual.
And the affirmation "simply are the realm of phenomena" is not a refutation of 'Identical/United/One/Non-Dual' but a refutation of 'Different/Separate/Multiple/Dual'.
Clarification on the Tetralemma Interpretation in Section 13
Thank you for pointing out the potential confusion in my explanation of the repetitive expressions in Section 13. Upon re-examination, you're correct that my assignment of the denial ("do not constitute the realm of phenomena") to refuting 'Different/Separate/Multiple/Dual' and the affirmation ("simply are the realm of phenomena") to refuting 'Identical/United/One/Non-Dual' appears inverted or imprecise in relation to the tetralemma's deconstructive logic.
Let me clarify and correct this step by step, drawing from the text and Madhyamaka principles. The goal is to show how these phrases function as a balanced deconstruction, avoiding reification of either extreme while pointing to pure non-duality beyond views.
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Revisiting the Key Phrases and Their Role in the Tetralemma
The full repetitive structure is: "[Phenomena/dharmas] do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from [them]. [They] simply are the realm of phenomena, and the realm of phenomena simply is [them]."
This phrasing deconstructs the relationship between manifestations [M] (phenomena/dharmas, e.g., aggregates, perfections) and the Ground [G/U2T] (dharmadhātu/realm of phenomena as indivisible true nature). In Madhyamaka, such expressions use negation and affirmation not as direct refutations of single tetralemma prongs but as a dialectical tool to undermine conceptual grasping. However, aligning with your observation:
– The Denial "Do Not Constitute the Realm of Phenomena" Primarily Refutes 'Identical/United/One/Non-Dual': You're right — this negation targets a reified or compositional identity. "Constitute" implies a part-whole relationship or essential unity where manifestations "make up" or "compose" the Ground as if they were identical building blocks or a forced "one." Refuting this avoids extremes like monism (collapsing diversity into a blank, undifferentiated non-duality) or substantial unity (reifying the Ground as a singular entity "united" from parts). If manifestations "constituted" the Ground inherently, it would imply a fixed, essential oneness that erases relative functionality (e.g., no need for diverse training in perfections or rebirths), leading to nihilistic errors like apathy toward the path.
– The Affirmation "Simply Are the Realm of Phenomena" (and Vice Versa) Primarily Refutes 'Different/Separate/Multiple/Dual': Correct again — this positive equivalence counters separation by affirming inseparability without elaboration. "Simply are" rejects viewing manifestations as different, separate, or multiple from the Ground— they are not dual opposites or extraneous entities "apart" (as the "nor exist apart" clause reinforces). This avoids dualism (Ground vs. manifestations as opposing realms) or pluralism (manifestations as independent multiples), which would cause "disruption" (Section 10) and errors like attached striving in diversity without unity. The "simply" emphasizes non-conceptual directness, pointing beyond reified difference to their non-dual accord.
– Implicit 'Not Both, Not Neither': As in my original analysis, the repetition (denial + affirmation) implies the full tetralemma by transcending hybrid or null views. "Not both" rejects holding identity and difference simultaneously (e.g., reifying a contradictory "united yet separate"), which would perpetuate elaboration. "Not neither" rejects blank negation of both (e.g., positing a transcendental "nothing" beyond Ground/manifestations), avoiding nihilistic rejection for an "outside" reality. The structure leaves no view standing—pure non-duality as effortless "simple is," beyond proliferation.
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Revised Reasoning in Madhyamaka Context
In Madhyamaka (e.g., Nāgārjuna's tetralemma in MMK 18:6–7, deconstructing self/other), these phrases dialectically negate extremes to reveal UGM/U2T as inconceivable suchness:
– Denial of "constitute" (refuting identity/unity) prevents collapsing into a reified "one" (eternalism in non-duality).
– Affirmation of "simply are" (refuting difference/duality) prevents fracturing into multiples (pluralism or opposition).
– Together, they imply not both (no contradictory holding) and not neither (no void rejection), pointing to interdependence: Ground and manifestations as co-defined/evolving/imputed (T1-GM: conventional harmony), both empty (T2-GM: no absolute), like 'there yet not there.'
This enables "acting without acting"—train/teach without absolute apprehension/opposition/acceptance/rejection, in accord with Unions (U2T/UGM/U3S/Uop/U3T/U2T-2T), avoiding errors by transcending tetralemma views.
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Implications for the Chapter
This clarified tetralemma in 13-14 reinforces sameness: Avoid extremes (e.g., reducing to manifestations/Ground, duality, transcendental rejection) by realizing UGM's non-duality—train in diversity without disruption, as all "simply is" the realm. Thanks for the correction; it sharpens the analysis! If this needs further adjustment, let me know.)
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(Question: Could we summarize briefly section 12-14 with: "Bodhisattva great beings must train in the many dharmas, even if everything has the same true nature / Ground / U2T, because the Ground and its Manifestations, like the two truths, are not many, not one, not both, not neither."
Brief Summary of Sections 12-14: Non-Dual Training in Diversity Amid Sameness
Yes, your proposed summary is a valid and concise encapsulation of Sections 12-14, effectively highlighting the paradox and its resolution through non-dual inseparability (tetralemma logic). It captures Subhūti's question on training in manifold dharmas/manifestations [M/T1] (e.g., aggregates, perfections, rebirths, paths) despite the dharmadhātu's sameness (Ground [G/U2T]), and the Buddha's affirmation that such training avoids errors because Ground and manifestations—like the two truths—are neither many (separate/dual), nor one (identical/non-dual), nor both, nor neither. This pure non-duality enables bodhisattvas to "train without training" (effortless accord with suchness), using conventions symbolically without reification or rejection.
A slight refinement for precision: "Bodhisattva great beings must train in the many dharmas/manifestations, even if everything shares the same true nature/Ground/U2T, because the Ground and its manifestations—like the two truths—are not many, not one, not both, not neither." This underscores the inseparability [UGM/U2T-GM] as the reason for harmonious, error-free practice.)
(Summary 15: Analogy of the Illusionist
Text Summary: Like an illusionist conjuring forms/attributes/realms without apprehensible reality, delighting crowds; wise see it as marvelous non-entities.
Madhyamaka Analysis from U2T Perspective: Illusions are conventional appearances [T1] empty [T2].
U2T: Bodhisattvas conjure teachings compassionately without grasping, as all is non-entity.
This "acting without acting" matures beings, embodying Middle Way insight into tathātā.)
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“Subhūti, this is just as if an illusionist or the skilled apprentice of an illusionist, based on some material form, were to conjure a diversity of other forms, including the form of an elephant, the form of a horse, the form of a bull, the form of a camel, the form of a sheep, the form of a man, the form of a woman, or the form of a boy or girl, or a meadow, a palace, a forest of austere practitioners, or a pleasant monastic garden, or a pleasant pool, or a pleasant grove — and if in those same places he were then to lay out a diversity of mats with seats and places for the assembly, and even exhibit flowers, garlands, incense, unguents, food, and other such exquisite spectacles;
and if he were to delight the crowd with songs and music, or delight the crowd by dispensing generosity, keeping [the vows of] ethical discipline, cultivating tolerance, undertaking perseverance, playing with meditative concentration, cultivating wisdom, or any such means — and even if [through these illusions], he were to exhibit great and lofty royal families, great and lofty priestly families, or great and lofty householder families; or exhibit Mount Sumeru; or exhibit the gods of the Caturmahārājakāyika realm; or exhibit the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha; or exhibit the formless gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor non-perception; or exhibit many entering the stream to nirvāṇa, destined for only one more rebirth, no longer subject to rebirth, arhats, or pratyekabuddhas — or else if he were to exhibit bodhisattva great beings, starting from those who have first set their minds on enlightenment; those practicing the perfection of generosity; those practicing the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; hose practicing all the aspects of emptiness, the factors conducive to enlightenment, the meditative concentrations, the aspects of liberation, the meditative stabilities, and the formless absorptions; those perfecting the first bodhisattva level, and those perfecting [the other bodhisattva levels], up to and including the tenth level; those actualizing the maturity of the bodhisattvas and the extrasensory powers, playing with those extrasensory powers, illuminating the world systems, bringing beings to maturation, refining the buddhafields, sacrificing limbs and appendages, practicing austerities, consummating the powers of the tathāgatas, and consummating the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas; or those actualizing great compassion, or even exhibiting the body of a buddha, with all limbs and appendages completely perfect, those spectators — beings who have the way of being of ordinary people — would think with great astonishment,
‘Oh! What forms of astonishing beauty does this well-trained man create! He delights the crowd and exhibits a diversity of forms — from the form of an elephant and the form of a horse, up to and including the form of a buddha with all limbs and appendages completely perfect!’
“Then, there might be some wise and lucid men, sharp-witted and endowed with superior analytical ability, who would think,
‘Since nothing at all can be apprehended in this [illusory act], it is a wonderful and marvelous phenomenon that this man delights this crowd of people with non-existent phenomena.’
For they know that these beings are perceiving non-entities as entities.
(Summary 16: Bodhisattvas' Skillful Actions Without Apprehension
Text Summary: Bodhisattvas don't see outside dharmadhātu;
through skill, mature without apprehending beings.
They practice/encourage generosity, discipline, etc., up to buddha qualities; praise and delight in others.
Dharmadhātu's sameness (past/present/future) enables revealing it, maturing, refining.
Madhyamaka Analysis from U2T Perspective: Actions are conventional engagements [T1] in emptiness [T2].
U2T sameness allows non-dual skill: Practice without inherent three spheres, avoiding extremes.
Tathātā's indivisibility supports "acting without acting" — compassionate revelation aligns with Middle Way, free from time's reification.)
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“In the same way, Subhūti, when bodhisattva great beings practice the perfection of wisdom,
they do not see anything at all outside
the realm of phenomena [U2T / UGM].
Through skill in means,
although they bring beings to maturation [T1],
they do not apprehend beings [T2] [U2T].
They do not apprehend [T2]
anything that is conceived of as a being [T1] [U2T].
They themselves dispense generosity and they also encourage others to practice generosity.
They speak in praise of generosity, and they also speak in praise of and take empathetic delight in other beings dispensing generosity.
They themselves maintain ethical discipline, and they also encourage others to maintain ethical discipline.
They speak in praise of ethical discipline, and they also speak in praise of and take empathetic delight in other beings maintaining ethical discipline.
They themselves cultivate tolerance, and they also encourage others to cultivate tolerance.
They speak in praise of tolerance, and they also speak in praise of and take empathetic delight in other beings cultivating tolerance.
They themselves undertake perseverance, and they also encourage others to undertake perseverance.
They speak in praise of perseverance, and they also speak in praise of and take empathetic delight in other beings undertaking perseverance.
They themselves are absorbed in meditative stability, and they also encourage others to engage in meditative stability.
They speak in praise of meditative stability, and they also speak in praise of and take empathetic delight in other beings being absorbed in meditative stability.
They themselves cultivate wisdom, and they also encourage others to cultivate wisdom.
They speak in praise of wisdom, and they also speak in praise of and take empathetic delight in other beings cultivating wisdom.
“They themselves maintain the paths of the ten virtuous actions and they also encourage others toward the paths of the ten virtuous actions.
They speak in praise of the paths of the ten virtuous actions, and they also speak in praise of and take empathetic delight in other beings maintaining the paths of the ten virtuous actions.
They themselves attend the eightfold observance and they also encourage others [to attend] the eightfold observance.
They speak in praise of the eightfold observance, and they also speak in praise of and take empathetic delight in other beings attending the eightfold observance.
They themselves maintain the five precepts and they also encourage others toward the five precepts.
They speak in praise of the five precepts, and they also speak in praise of and take empathetic delight in other beings maintaining the five precepts.
“They themselves are absorbed in the first meditative concentration and they also encourage other beings toward the first meditative concentration.
They speak in praise of the first meditative concentration, and they also speak in praise of and take empathetic delight in other beings being absorbed in the first meditative concentration.
They themselves are absorbed in the second meditative concentration, the third meditative concentration, and the fourth meditative concentration, and they also encourage others toward the fourth meditative concentration [and so forth].
They speak in praise of the fourth meditative concentration [and so forth], and they also speak in praise of and take empathetic delight in other beings being absorbed in the fourth meditative concentration [and so forth].
They themselves are absorbed in loving kindness, compassion, empathetic joy, and equanimity, and they also encourage others toward equanimity [and so forth].
They speak in praise of equanimity [and so forth], and they also speak in praise of and take empathetic delight in other beings being absorbed in equanimity [and so forth].
They themselves are absorbed in the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor non-perception, and they also encourage others toward the sphere of neither perception nor non-perception [and so forth].
They speak in praise of the sphere of neither perception nor non-perception [and so forth], and they also speak in praise of and take empathetic delight in other beings being absorbed in the sphere of neither perception nor non-perception [and so forth].
“They themselves cultivate the thirty-seven factors conducive to enlightenment and they also encourage other beings toward the thirty-seven factors conducive to enlightenment.
They speak in praise of the thirty-seven factors conducive to enlightenment, and they also speak in praise of and take empathetic delight in other beings cultivating the thirty-seven factors conducive to enlightenment.
“They themselves cultivate the three gateways of liberation, the eight aspects of liberation, the nine serial steps of meditative absorption, the five extrasensory powers, the meditative stabilities, and the dhāraṇī gateways, and they also encourage other beings toward the dhāraṇī gateways [and so forth].
They speak in praise of the dhāraṇī gateways [and so forth], and they also speak in praise of and take empathetic delight in other beings cultivating the dhāraṇī gateways [and so forth].
“They themselves cultivate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and they also encourage other beings toward the eighteen distinct qualities of the buddhas [and so forth].
They speak in praise of the eighteen distinct qualities of the buddhas [and so forth], and they also speak in praise of and take empathetic delight in other beings cultivating the eighteen distinct qualities of the buddhas [and so forth].
“They themselves actualize the thirty-two major marks of a great person and the eighty excellent minor marks, and they also encourage other beings toward [actualizing] the thirty-two major marks of a great person and the eighty excellent minor marks.
They speak in praise of the thirty-two major marks of a great person and the eighty excellent minor marks, and they also speak in praise of and take empathetic delight in other beings actualizing the thirty-two major marks of a great person and the eighty excellent minor marks.
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“Subhūti, if the realm of phenomena were not in the future
exactly the same as it was in the past,
and if it were not exactly the same in the interim [that is to say, the present],
then, when bodhisattva great beings practice the perfection of wisdom,
they would not reveal the realm of phenomena to beings through their skill in means,
they would not bring beings to maturation, and they would not refine the buddhafields.
Subhūti, it is because the realm of phenomena
will be in the future exactly the same as it was in the past,
and is exactly the same in the interim,
that when bodhisattva great beings
practice the perfection of wisdom,
they do reveal the realm of phenomena to beings
through their skill in means,
they do engage in the conduct of a bodhisattva for the sake of beings,
they do bring beings to maturation,
and they do refine the buddhafields.”
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This completes the sixty-third chapter, “The Teaching on Sameness,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
In Chapter 63, "The Teaching on Sameness," the Perfection of Wisdom in Twenty-Five Thousand Lines unveils the indivisible dharmadhātu — the realm of phenomena — as the luminous Ground where all dharmas partake in a shared true nature, pointed to by the inseparable Union of the Two Truths (U2T).
From the Madhyamaka vantage, this chapter masterfully deconstructs dualistic perceptions, revealing that phenomena — aggregates, perfections, paths, attributes, rebirths, and realms — are not mere illusions to be dismissed nor inherent realities to be grasped, but expressions of a non-dual union: dependently co-arisen, interdependent, co-defined, co-evolving, and co-imputed by the mind (conventional truth, T1: relatively functional manifestations), yet empty of inherent existence (ultimate truth, T2: signless essence). This U2T, as the true Ground, unifies multiplicity and oneness without collapse or separation, fostering the Union of Ground and Manifestations (UGM) — where the Ground [G/U2T] and its manifestations [M/T1] are neither different/separate/multiple/dual, nor identical/united/one/non-dual, nor both, nor neither, transcending the tetralemma's conceptual traps and all elaborations (prapañca) (without rejecting them).
Through the dialogue between the Buddha and Subhūti, the chapter illuminates how bodhisattva great beings realize this sameness via non-apprehension: They discern without discerning, engaging the manifold without indulgence in dualities like affliction/purification, samsara/nirvana, or names/signs — knowing all as phantom emanations, magical displays, dreams, echoes, or mirages: 'there, yet not there.'
This insight propels "acting without acting" — practicing the perfections, maturing beings, refining buddhafields, and traversing paths without attachment, reification, effort, or absolutes; without opposing, accepting, or rejecting anything in absolute terms; and without falling into erroneous views or unpleasant thoughts.
Such non-dual action accords perfectly with reality as it is (tathātā, suchness), embodying unions like U3S (three spheres: agent/action/object without grasping), Uop (opposites like diversity/unity without conflict), U3T (three times: unchanging sameness across past/present/future), and U2T-2T (truths about the two truths as empty and conventional).
By avoiding extremes — (i) reducing to manifestations (naive realism), (ii) to Ground (nihilistic void), (iii) entertaining duality (Ground vs. manifestations), or (iv) rejecting both for a transcendental 'beyond' — bodhisattvas train holistically in the dharmadhātu, where nothing extraneous disrupts the indivisible whole.
Crucially, this teaching reconciles the tetralemma's deconstruction with compassionate efficacy: The repetitive affirmations ("simply are the realm") and denials ("do not constitute") in the text dismantle reified views, confirming that Ground and manifestations imply and support each other — interdependent yet empty, like illusions that delight without inherent substance.
This pure non-duality, free from recollection and attention, reveals enlightenment not as a produced attainment but as the natural, effortless manifestation of suchness — uncontaminated, signless, and wishless — where all dharmas dwell without error, unchanging whether tathāgatas appear or not.
The illusionist analogy extends this: Conjure forms and virtues to guide beings, yet perceive them as marvelous non-entities, fostering empathetic delight without grasping.
Ultimately, Chapter 63 propels practitioners beyond conceptual proliferation into the Middle Way, where eternalism (inherent existence/duality) and nihilism (total nonexistence/rejection) dissolve.
Abiding in U2T/UGM, bodhisattvas actualize all-aspect omniscience as the spontaneous expression of boundless compassion — refining the luminous expanse for all sentient beings, without lapsing into cyclic extremes or transcendental illusions.
Thus, the chapter beckons us to rest in this profound sameness [U2T]: Transcend without rejection, act without acting, and realize the inconceivable union where all dualities vanish, yielding unceasing welfare in the indivisible reality as it is.