When Avalokiteśvara Bodhisattva, the Bodhisattva of Compassion, practiced deep Prajñāpāramitā (profound wisdom), he realized the illusory nature of the five aggregates (Skandhas) as the basis of the self. He understood that the perceived self is a construct, not a permanent entity. Thus, he became able to transcend all suffering (Dukkha).

Each moment of suffering arises from Karmic conditioning, creating the fruits of pain or further craving (Trishna), aversion (Dvesha), and delusion (Moha). Reliance on Śūnyatā (emptiness) transforms a single thought into perfect wholeness. This "single thought" refers to the pure, untainted, non-dualistic true nature of mind (Bodhicitta). When our mind dwells in this state, we transcend duality and realize the interconnectedness and wholeness of all phenomena.

Without the three poisons (Triviṣa), there is no concept of enlightenment (Bodhi). Karma (Karman) continues to exist, but it no longer binds us; instead, it becomes a catalyst for growth and evolution. We cease clinging to outcomes, focusing on the present moment, facing everything with a pure heart.

All perceptions arising from Karma are non-dualistic; this is the key to overcoming the illusion of self (Atman). We suffer because our minds constantly discriminate and cling, perceiving external phenomena and ourselves as inherently real and independent entities. In reality, all phenomena are interdependent and impermanent, lacking inherent self-nature (Svabhāva). This is because all sentient and insentient beings share the same Buddha-nature (Tathāgatagarbha).

When our minds are free from clinging and discrimination, we realize the truth of "form is emptiness, emptiness is form" (rūpaṃ śūnyatā śūnyataiva rūpam). This doesn't negate the existence of the external world but encourages a non-dualistic perspective, free from attachment to appearances and external distractions.

Karma remains, but it transforms from a shackle to a force for growth and evolution. This shift occurs because we release our attachment to outcomes, focusing on the present moment and engaging with it from a place of purity.

Tathāgata! Addressing the Buddha Because the mind doesn't judge, form is not different from emptiness, and emptiness is not different from form; form is precisely emptiness, and emptiness is precisely form. All karmically conditioned perceptions are non-dualistic illusions, obscuring the Buddha-nature of sentient beings.

The Tathāgata's mind! Due to non-judgment, it perceives the empty nature of all Dharmas. There is no judgment of arising (Utpatti) or cessation (Nirodha), no purity or impurity, no increase or decrease. All definitions originate from beginningless Karma (Anadi-karman) of body, speech, and mind, creating duality and distinctions between real and unreal. All matter in our world, including our physical bodies, originates from the earth, as does all civilization.

Therefore, the mind transcends conceptual distinctions. It remains unaffected by thoughts arising from the three poisons; it is free from consciousness arising from contact with the five aggregates and six senses, as these originate from the eight consciousnesses (Aṣṭa Vijñāna), specifically the storehouse consciousness (Ālaya-vijñāna) in Yogacara philosophy.

From the definitions perceived by the eyes to those formed by consciousness, the habitual tendencies of the human body stem from beginningless Karma of body, speech, and mind, reflected in individual interpretations of words and language.

For a Bodhisattva, there is no Four Noble Truths (Catvāri Āryasatyāni), as the Bodhisattva does not cling to the concept of liberation (Nirvana), and the Four Noble Truths themselves are a concept. A Bodhisattva dwells neither in Nirvana nor in Samsara (cyclic existence), but compassionately (Karuṇā) liberates sentient beings with an understanding of non-duality, transcending concepts of real and unreal.

The Bodhisattva is not attached to appearances (Rūpa), perceiving the inherent Buddha-nature in all beings, recognizing that this true nature (Tathātā) is obscured by the fluctuations of Karma.

The eradication of the three poisons is not about attaining something but about returning to the inherent purity of mind. Because there is nothing to attain, there is no fear of loss; thus, there is no clinging to the concept of self (Atman), lifespan, or personality. There is no birth and death, nor cessation of birth and death, because the present moment is realized as eternity. There is no ignorance (Avidyā), nor is there cessation of ignorance.