Chapter II"World-honored One, when I saw them, I thought that all thosevenerable persons were engaged in addressing these various issuesand proposing their interpretations, each according to theinsights he had attained. But, note well, all of them cherishedtheir pride and, because they clung to that pride, they were unableto comprehend the one universal taste of the truth of ultimatemeaning. But you, World-honored One, have alreadyexplained that the descriptive mark of the truth of ultimatemeaning is rare, most subtle indeed, most profound, difficult tofathom. You have explained that one universal taste as difficultto fathom. World-honored One, if practicing monks find itdifficult to fathom this one universal taste of the truth of ultimatemeaning in this holy teaching, then how much harder will itbe for heretics to understand it?" 11Then the World-honored One addressed Subhtiti and said: "Thisis so, Subhtiti, for I have been awakened to the truth of ultimatemeaning which is of one universal taste, most subtle, most profound,most difficult to fathom. Having been awakened, I declare,preach, explain, and illumine it for the sake of others. What is itthat I have preached, Subhtiti? I have preached that the purifiedcontent of understanding in all the aggregates is the truth of ultimatemeaning. I have preached that the purified content of understandingin all dependent co-arising, in sustenance, in therealms, in recollection, in true severance, in the supernatural abilities,in the factors of awakening, and in the factors of the path isthe truth of ultimate meaning. 12 This purified content of understandingis characterized as being of one taste, being undifferentiatedin all the aggregates, in all the bases, in all they discussed [above], 692afor it is of one taste and not differentiated. It is from this principlethat the truth of ultimate meaning is of one universal taste."Furthermore, Subhtiti, once those practicing monks who cultivatecentering have understood the suchness of a single group[of questions], the selflessness of the teaching on ultimate meaning,then they will not engage in analyzing one after the other theaggregates, bases, dependent co-arising, sustenance, truth, the23
The Scripture on the Explication of Underlying Meaningrealms, recollection, true severance, the supernatural abilities, thefaculties, the powers, the factors of awakening, or the factors ofthe path. The selflessness of the teaching of suchness and ultimatemeaning is based upon the nondual wisdom of suchness andultimate meaning. They then will come to awareness and realizethe truth of ultimate meaning, which is of one universal taste.Therefore, Subhuti, from this principle understand that the truthof ultimate meaning is of one universal taste."Furthermore, Subhuti, if, like all the aggregates, like all thebases, dependent co-arising, sustenance, truth, realms, recollection,true severance, supernatural abilities, sense faculties, powers, factorsof awakening, and factors of the path, all of which are describedby differentiating one from the other; if, like these, suchness, ultimatemeaning, and no-essence had descriptive marks thatdifferentiated one from the other, then these would issue fromcauses, they would be caused. And, if they arose from causes, theywould themselves be conditioned. And, if conditioned, they wouldnot be ultimate meaning. And, if they were not ultimate meaning,then one would once more have to seek the truth of another ultimatemeaning. It is because suchness, ultimate meaning, and theno-essence of all things are not said to be caused, do not arise fromcauses, and are not conditioned that they are the truth of ultimatemeaning. Once one attains this ultimate meaning, there is no furtherneed to seek another ultimate meaning. Only it is eternal andpermanent, whether a Tathagata appears in the world or not, for inall things reality is established, the reality realm perdures. Therefore,Subhuti, from this principle you should understand that thetruth of ultimate meaning is of one universal taste."Subhuti, in empty space there are differences in the multiplevarieties of color, while [space itself] remains unmarked,undifferentiated, and unchanged by them. Rather it encompassesall those marks within its one taste. In a similar fashion, the truthof ultimate meaning is in all things, which are of different naturesand do have differing marks; and it encompasses all those markswith its one taste." 1324
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Chapter VIIThe Buddha answered the
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Chapter VIIThe Buddha answered the
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Chapter VIIto bring [sentient being
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Chapter VIIthe concentration of two
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Chapter VIIperfections that are the
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Chapter VIIThe Bodhisattva Avalokit
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Chapter VIIIand sends forth images
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Notes1 For this dating of the text,
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Notes} These are the principal conc
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GlossaryAbhidharma: A collection of
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BibliographyChatterjee, Ashok Kumar
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Indexconditioned (see also uncondit
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Indexoomniscience, omniscient 105,
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Indexwisdom (see also perfections)
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