Gileht - Pajna8k-C8

Prajñāpāramitā Sūtra 8K
Chapter 8 - Purity

(Empty radiance/luminosity: All dharmas are primordially interconnected / interdependent / co-defined / co-evolving / co-imputed, empty of inherent existence / never absolute, like illusions, reflections / mirages, dreams, 'there, yet not there', equal, pure, perfect, complete, divine, one; unborn, unconditioned, unchanging, unceasing; indescribable / inconceivable, beyond all conditioned dualistic conceptual proliferation, beyond extremes like: pure/perfect/free, impure/imperfect/bound, both, or neither; different, identical, both, or neither; separate, united, both, or neither; dual, non-dual, both, or neither; many, one, both, or neither; dependent, independent, both, or neither; appearance, emptiness, both, or neither, attachment, non-attachment, both, or neither; movement, stillness, both, or neither; words, silence, both, or neither; coming/abiding/going, not-coming/not-abiding/not-going, both, or neither; 'this', 'non-this', both, or neither, for whatever 'this' is. Pointed out by the Middle Way and the Unions: Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the Ground and its manifestations [UGM / U2T-GM], Union of the three kayas [U3K / U2T-3K], Union of compassion and wisdom, Union of Buddha-nature (refuting complete non-existence and rejection) and Emptiness (refuting inherent existence and aceptation). Consequences: "Acting without acting", acting conventionally without acting in absolute terms, without attachment / rejection (even the subtle ones), reification, effort / non-effort or absolute, more in accord with the Middle Way — "not accepting, not rejecting" —, more in accord with reality as it is, more in accord with how a Buddha would act, how all dharmas really act. "Transcending without rejecting" all conventional truths, all dualities / triads, all extremes. All dharmas are Buddhas (indivisible reality as it is) continually teaching the true nature of reality as it is to those imagining their separation, opposition and imperfection.)

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Chapter VIII - Purity

“In the hushed sanctuaries of ancient sutras, where the veil between illusion and truth thins to a whisper, Chapter VIII of the Perfection of Wisdom unfolds like a lotus blooming in moonlit stillness — a profound tapestry woven from threads of purity, emptiness, and boundless liberation. Here, dialogues dance between sages and the Awakened One, revealing how all phenomena, from fleeting forms to eternal insights, shimmer as echoes in vast space, not bound/impure, not freed/pure, not both, not neither, untouched by attachment's subtle snares. The seeker is beckoned not to grasp at enlightenment's shore but to surrender to its current, where self dissolves into selfless compassion, and the armor of vigor shields the heart against despair. Amid celestial assemblies and prophetic visions of future Buddhas, this chapter invites wandering minds to linger in non-duality's embrace (not dual, not non-dual, not both, not neither), where purity gleams as the innate radiance of all things (buddha-nature), freeing souls from the cycles of craving and ignorance, and awakening the luminous unity (not many, not one, not both, not neither) that pulses through every breath of existence.”

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Introductory question 1: In Mahayana Buddhism, what is the meaning of the 'purity' of all dharmas (i.e. think Buddha-nature, the positive counterpart of emptiness)? Is it the same as 'emptiness'?

In Mahayana Buddhism, the concept of the "purity" of all dharmas (phenomena or elements of existence) refers to the intrinsic, undefiled nature of all things. This purity is understood as original or absolute, meaning that dharmas are fundamentally free from defilements, dualistic distinctions (such as good/bad or pure/impure), and any inherent, independent existence. It emphasizes that phenomena arise dependently and interdependently [T1] ⇐⇒ without a fixed essence [T2] [U2T], and are thus spontaneously pure in their ultimate reality (i.e. like having a Buddha-nature, without attachment to it). Here, purity is tied to the recognition that everything is beyond conceptual grasping (i.e. Not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is), luminous, and non-afflicted at its core.

This notion draws from key Mahayana traditions:

- - In Prajnaparamita (Perfection of Wisdom) texts, such as the Śatasāhasrika-prajñāpāramitā, purity is described as the natural luminosity of matter and omniscience, where dharmas are seen as undefiled (i.e. beyond pure and impure, so we say pure as an antidote to our usual position) because they lack any definitive [inherent] characteristics that could be clung to.
  - In Tathāgatagarbha (Buddha-nature) teachings, like those in the Śrīmālādevī Sūtra and Ratnagotravibhāga, original purity is the inherent essence of the mind and all dharmas, merely obscured by temporary defilements (āgantuka). Enlightenment involves removing these obscurations to reveal this pre-existing purity (Buddha-nature), akin to subtracting impurities rather than adding something new.
  - In Vajrayana (a Mahayana extension), practices like deity yoga use visualizations to affirm this purity, viewing phenomena as a magical display — interconnected and empty of self-existence, fostering equanimity (i.e. The Middle Way: not accepting, not rejecting, not pure, not impure).

Purity is closely related to but not identical with emptiness (shunyata).

- - Emptiness denotes the absence of inherent, independent existence in all dharmas — they are unborn, non-arising, and interdependent, like illusions or mirages, as elaborated in sutras like the Heart Sutra and the Flawless Purity Sutra (Gangottara Sutra). This lack of self-nature means nothing can be ultimately grasped or defiled.
  - Purity, however, highlights the positive, liberating aspect (Buddha-nature) of this emptiness: because dharmas are empty, they are inherently pure, undefiled, and luminous (and vice versa).
    (i.e. Dependent Origination ⇐⇒ Emptiness ⇐⇒ Tetralemma ⇐⇒ Middle Way ⇐⇒ primordial interconnection, equality, purity, perfection, completion …)
  - Emptiness is often apophatic (negating false views of inherent reality),
    while purity is cataphatic (affirming the flawless, true nature).
    (i.e. Middle Way: nothing to accept / seek / add / affirm in absolute terms, nothing to reject / abandon / not-do / negate in absolute terms…)
  - In essence, realizing emptiness reveals the purity (Buddha-nature) of dharmas, freeing one from craving and saṃsāra, but the terms emphasize different facets of the same ultimate truth. For instance, in the Flawless Purity Sutra, the Buddha teaches that all things are "as empty and unimpeded as space," leading to a state beyond discrimination where purity is flawless and inconceivable.

Section 1. Depth and Purity of the Perfection-of-Wisdom – This Perfection of Wisdom is deep, profound, hard to fathom, hard to grasp, unlimited – Indescribable, inconceivable, unlimited, unborn, unconditioned, unchanging, unceasing; beyond all dualistic conceptual proliferation, beyond all description / conceptualization, differentiation / discrimination / duality, causality / production / origination-duration-cessation, form / matter-energy, space and time; and their conceptual opposites. Why? Because everything is empty of inherent existence ⇐⇒ because dependently arisen, interdependent, co-defined, co-evolving, co-imputed. Because everything is primordially interconnected, equal, pure, perfect, complete, divine, ‘One’ in the non-dual sense: not many, not one, not both, not neither. Beyond purity itself. – Madhyamaka Reasoning: Tetralemma ⇐⇒ Emptiness ⇐⇒ Dependent Origination ⇐⇒ Union of the Two Truths ⇐⇒ Illusory ⇐⇒ Middle Way ⇐⇒ Primordial Purity ⇐⇒ Cycle.

(Summary 1: Chapter VIII of the Perfection of Wisdom in 8,000 Lines, titled "Purity," explores the profound depth and inherent purity of the Perfection of Wisdom (i.e. it is not only emptiness) through a dialogue primarily between Subhuti, the Lord (Buddha), and Sariputra.
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The chapter begins by emphasizing how challenging it is to gain confidence in this teaching, particularly for those lacking practice, wholesome roots, good spiritual friends, or diligence, as it is unfathomable, unborn, unconditioned, and beyond all dualistic concepts.
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The Lord explains this depth through the lens of emptiness: form (and all skandhas) is neither bound (impure) nor freed (pure) because it lacks inherent existence or own-being, rendering all phenomena illusory and transitory. Subhuti reinforces the difficulty, noting additional obstacles like laziness or the influence of Mara, underscoring the teaching's elusiveness to the unprepared mind.
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The discourse then shifts to the theme of purity (as an antidote to our usual position: impurity; affirming the Buddha-nature of everything to counterbalance too much emptiness), where the Lord equates the purity of form with the purity of fruits of the path and all-knowledge, asserting they are neither two nor one, indivisible and without basis. (i.e. The Buddha is not just empty; he still spontaneously acts to help other sentient beings still stuck in the illusory saṃsāra. The two truths are inseparable, interdependent, co-defined, co-evolving [U2T / UGM]. Reality as it is is beyond all dualities [Uopp].)
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Sariputra praises the Perfection of Wisdom as fathomless, illuminating, free from defilement and rebirth, without attainment or perception, all arising "from purity."
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Subhuti attributes these qualities — the purity of form, fruit, all-knowledge, absence of attainment, and boundlessness — to the purity of the self, which the Lord affirms as absolute purity.
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The chapter concludes by stating that the Perfection of Wisdom stands on no shore (neither this side, beyond, nor in between), and a Bodhisattva who truly understands this embodies it, while objectifying even insight distances one from it, highlighting the non-dual, boundless nature of ultimate reality.)

TEXT: Subhuti: It is hard to gain confidence in Perfection of Wisdom if one is unpracticed, lacks in wholesome roots and is in the hands of any friend who may be other than good, this friend being any one possessed of less than right intent, speech, action, and concentration toward countless beings.

The Lord: So it is, Subhuti. It is hard to gain confidence in Perfection of Wisdom if one is unpracticed, has only diminutive wholesome roots, is dull-witted, does not care, learns little, displays inferior understanding of wisdom, relies on any friends who may be other than good, is not eager to learn, and who is unwilling to ask questions and who remains unpracticed in wholesome dharmas.

Subhuti: How deep indeed Lord, how profound is Perfection of Wisdom, as being so hard to gain confidence in?

The Lord: Form [T1-appearances] ⇐⇒ is neither bound (impure) nor freed (pure) [Tetralemma: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is] ⇐⇒ because form (everything) has no own-being as innate, inherent, or individualized in any true or absolute sense [T2-emptiness].

[Refuting origination, duration, cessation or composites; without rejecting them:]
Any material process (duration) is wont to be assumed if, or as any do not exist [inherently].
Any starting point (origination) of any material process [or an equivalent to form] is neither bound nor freed within or beyond any perceptibility, because any starting point of any material process is without own-being.
Any end (cessation) of material process is likewise without own-being, because in this same way, any truly profound explicitness of being, be-ness, or presence, cannot exist as any part of a nonexistent own-being of some present form.
Discursive facts within and of themselves are ephemeron, illusive, and transitory.
And this same applies for any remaining skandhas, i.e., feeling, perception, impulse, and consciousness. In short...any 'thing' whatsoever.

Subhuti: It is hard, it is exceedingly hard Lord, to gain confidence in Perfection of Wisdom if one is unpracticed, has planted no wholesome roots, is in the hands of any friend who may be other than good, has come to be or is under what is descried to be the sway of Mara, is lazy or of small vigour, or is not attentive to mindfulness.

[Refuting difference / separation / manyness, identity / union / oneness, both, neither; without rejecting them:]
The Lord: So it is, Subhuti.
Because purity of form is identical with purity of fruit,
and purity of fruit is identical with purity of form.
It is thus this purity of form and this purity of fruit can
neither be multiplied nor counted as two, nor are these one divided.
And Subhuti, not even can these be counted as one, as these have no basis, no ground from which to determine any singleness.
Neither can these be broken, nor cut apart.
It is thus, as this purity of form comes from purity of fruit,
and purity of this fruit from this purity of form.
And the same relevance exists between purity of form and purity of all-knowledge.
The same applies to any other skandhas whatsoever.

[Everything is indescribable, inconceivable, unlimited, unborn, unconditioned, unchanging, undying, primordially equal, pure, perfect, complete … in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is; beyond all dualistic conceptual proliferation, beyond all conditioning, karma; not bound, not free ⇒ equanimity. Using them without using them, without attachment, reification, effort or absolute.]
Sariputra: Fathomless, O Lord, is Perfection of Wisdom!

The Lord: From purity is revealed dissolution of defilement and obscurity.

Sariputra: A source of illumination beyond any source is Perfection of Wisdom

The Lord: From purity.

Sariputra: A light is the Perfection-of-Wisdom.

The Lord: From purity.

Sariputra: Not subject to rebirth is the Perfection-of-Wisdom.

The Lord: From purity.

Sariputra: Free from defilement is the Perfection-of-Wisdom.

The Lord: From purity.

Sariputra: Here is neither attainment nor reunion as the Perfection-of-Wisdom.

The Lord: From purity.

Sariputra: The Perfection-of-Wisdom does not reproduce any self.

The Lord: From purity.

Sariputra: Here is absolutely no rebirth of the Perfection-of-Wisdom, whether in any world of sense-desire, or in any world of form, or in any formless world.

The Lord: From purity.

Sariputra: The Perfection-of-Wisdom neither knows or perceives.

The Lord: From purity.

Sariputra: What does the Perfection-of-Wisdom neither know nor perceive?

The Lord: Form, and the other skandhas. And why? From purity.

Sariputra: The Perfection-of-Wisdom neither helps nor hinders all-knowledge.

The Lord: From purity.

Sariputra: The Perfection-of-Wisdom neither gains nor abandons any dharma.

The Lord: From purity.

Subhuti: The purity of form, etc., is due to purity of self.

The Lord: Because such is absolutely pure.

Subhuti: The purity of fruit, and purity of all-knowledge, are due to purity of self.