72nd Imperishable, Expanded Vision

[Sanskrit text for this chapter is available]

What then is the imperishability of expanded vision?

It is the way of cultivation connected to insight [since expanded vision is the essence of insight (prajñāsvabhāva), it is all practice (abhyāsa) directed towards insight]; knowledge of the immovability of moments of existence; [as there is no mover (kāraka), thus it is] knowledge of selflessness, no being, no life-principle, no life-supporting principle, no personality; knowledge seeing the parts of personality as an illusion; knowledge seeing the spheres of sense-perception as snake-poison; knowledge seeing the fields of sense-perception as an empty village; knowledge seeing the [four holy] truths as well understood; knowledge seeing things not in contradiction to dependent origination [that is, seeing all moments of existence as arising from causes and conditions (sarvadharmāṇāṃ hetupratyayôtpādadarśanam) ]; knowledge seeing that which is beyond any viewpoint; knowledge seeing that the maturation of the fruit from its cause will never cease [as one performs action, one will accordingly experience its maturation]; knowledge seeing through inspection the realization of the attainment of the fruit [of accumulating merit and knowledge (puṇyajñānasaṃbhāra), namely the extinction which is found nowhere (apratiṣṭhitanirvāṇa) ]; knowledge seeing the attainment of truth [namely emptiness (śūnyatā) ] is expanded vision.

[Further] expanded vision is truly seeing the moments of existence, seeing the moments of existence as they are, seeing the essence of moments of existence, seeing that the moments of existence are as they are and not otherwise, seeing that the moments of existence are empty, without distinguishing marks and nothing to be longed for, seeing that the moments of existence are unconditioned, unborn, unoriginated, inexistent, just as they are, pure [in being originally brilliant (prakṛtiprabhāsvarāḥ) ] and separated [from and thus empty of the forms of subject and object (grāhyagrāhâkāraiḥ śūnyāḥ) ], seeing that the moments of existence are without [absolute] movement, without a mover, without an owner, not possible to own, undifferentiated, of one taste, having the essence of space, originally extinguished.

[Further] as for expanded vision, he does not see any form [existent own-being (svabhāva) or really existent state (bhāva) ] of existence, does not see any form [own-being (svabhāva) or really existent state (bhāva) ] of non-existence; does not see any form of originating, remaining and disappearing; does not see any form [or own-being (svabhāva) ] of objects [like form, sound, etc. (rūpaśabdâdi) ] nor of distinguishing marks [like white, red, etc. (śuklalohitādi) ]. Though seeing he sees nothing, he sees when there is no seeing; (p. 148) by expanded vision he sees neither seeing nor non-seeing. When there is such seeing he sees truth, and by seeing the truth he attains skill in expanded vision [that is, skill with the essential characteristic (lakṣaṇa) of moments of existence]. But the bodhisattva seeing by expanded vision does not fall into the unconditioned and does not leave off bringing the roots of good about.

This is called the bodhisattvas’ imperishable expanded vision.

Those, reverend Śāradvatīputra, are called the bodhisattvas’ imperishable peaceful meditation and expanded vision.