Buddhist Texts through the Ages by Edward Conze

Author:Edward Conze [Conze, Edward]
Language: eng
Format: epub
Publisher: Philosophical Library/Open Road
Published: 2013-10-13T17:00:00+00:00

Non-duality

160.

The Lord: A Bodhisattva, Sariputra, who practises perfect wisdom produces an even state of mind towards all beings. As a result he acquires insight into the sameness of all dharmas, and learns to establish all beings in this insight.

Pañcaviatishasrik, 90

161.

Subhuti: How should a Bodhisattva be trained so as to understand that ‘all dharmas are empty of marks of their own’?

The Lord: Form should be seen as empty of form, feeling as empty of feeling, and so forth.

Subhuti: If everything is empty of itself, how does the Bodhisattva’s coursing in perfect wisdom take place?

The Lord: A non-coursing is that coursing in perfect wisdom.

Subhuti: For what reason is it a non-coursing?

The Lord: Because one cannot apprehend perfect wisdom, nor a Bodhisattva, nor a coursing, nor him who has coursed, nor that by which he has coursed, nor that wherein he has coursed. The coursing in perfect wisdom is therefore a non-coursing, in which all these discoursings are not apprehended.

Subhuti: How then should a beginner course in perfect wisdom?

The Lord: From the first thought of enlightenment onwards a Bodhisattva should train himself in the conviction that all dharmas are baseless. While he practises the six perfections he should not take anything as a basis.

Subhuti: What makes for a basis, what for lack of basis?

The Lord: Where there is duality, there is a basis. Where there is non-duality there is lack of basis.

Subhuti: How do duality and non-duality come about?

The Lord: Where there is eye and forms, ear and sounds, etc., to: where there is mind and dharmas, where there is enlightenment and the enlightened, that is duality. Where there is no eye and forms, nor ear and sounds, etc., to: no mind and dharmas, no enlightenment and enlightened, that is non-duality.

atashasrik LIII, f. 279–83

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