futerko wrote:Only from the point of view of the means, as Wonhyo teaches, the yung perspective is distorted by
prejudice, misjudgment, and illusion, while the t'i perspective is free of those things.
That's only refer to the deluded condition in the absence of the intellect. T'i itself has no perspective, it is the intellect that is able to hold the perspective, thus when one strayed to the T'i, basically there is no concern for any perspective, and the state is conditional upon the surrendering or absorption, when there is arising from the state of absorption, on the side of means, one is very much deluded, whereas on the side of t'i, nothing has change, and it has nothing to do with oneself, or one's bodhi (stage of bhumi).
As your above quote from the Maha-prajna-paramitra sastra also shows, "there is no 'non-doing'," So
when you say, ""Non-doing" on the side of body refer to its lack of arising and change" - you have
made "non-doing" into an existent entity. You have conceptualised emptiness as being formless and
involving cessation (i.e. as negation) - how can you then consider the two truths as unified?
'Non-doing' does refer to perspective of the non-arising and changeless. Because the non-doing is on the side of the body, hence it is also of the body - existent. Emptiness refered to the body, but it does not imply a conventional negation, rather it implied an existent in the absence (voidness) of conventional characteristics. The two truths are unified as a single body (emptiness), due to appearance of conventional object is emptiness, its dependent arising nature is also emptiness, and this emptiness is the same as the emptiness of the ultimate nature (thusness).
Or to put it slightly differently - if means is cause and effect, and body is permanently existing non-doing, how can the two ever connect with each other?
The two is connected since the body is the supporting basis of the means, and in buddhism, the fruit is bodhi (means), not nirvana (body), thus to attain the bodhi, one relies on the means. The intellect (means) also connected to the body, since it is of the reason (vidya) of thusness (body).