Gileht - Pajna8k-C10

Prajñāpāramitā Sūtra 8K
Chapter 10 - Proclamation of the qualities of bearing in mind

(Emphasizing the attitudes, qualifications, challenges, and supports involved in hearing, studying, bearing in mind, and practicing this teaching. Elucidates the Bodhisattva's path as a realization of the Union of the Two Truths [U2T].
The qualifications that mark a Bodhisattva as capable of obtaining and understanding the Perfection of Wisdom: possess matured wholesome roots; are irreversible of the path; exhibit effortless faith, serene confidence, and bodhicitta; are without cowardice, depression, or rejection; are deemed near to receiving prediction of enlightenment; striving without striving; bodhicitta without beings; acting / training without acting / training, without attachment / rejection, reification, effort / non-effort or absolute, acting more and more in accord with the Middle Way; acting more and more in accord with reality as it is [U2T]; acting as a Buddha would act, as all dharmas acts [U2T-in-action]; transcending conditioned dualistic conceptual proliferation, conventional truths, without rejecting them; aware of the illusoriness and purity of all dharmas (Buddha-nature).
Signs of being at proximity to full awakening: five similes. Obstacles encountered in engaging with the Perfection of Wisdom - as natural consequences of its profound depth and purity.)

Main Index

Chapter X - Proclamation of the qualities of bearing in mind

“Come, dear seeker, step into the luminous embrace of Chapter Ten from the Perfection of Wisdom in 8,000 Lines, where ancient teachings proclaim the radiant qualities of bearing in mind this profound wisdom, inviting you as a kindred spirit ready to awaken; imagine dawn breaking over a sacred grove, wisdom's veil lifting to whisper secrets of holding this Perfection in heart and mind, awakening timeless qualities like a lotus blooming from effortless roots under ancient Buddhas, nourishing serene faith that fills the heart with light, drawing Bodhisattvas to listen, study, and share without fear; picture vivid similes dancing through the pages: dreams of the enlightenment terrace whispering nearness; emerging from wild forests to town signs chasing shadows; nearing the ocean as landmarks vanish; spring sprouts promising fruits; or a pregnant woman's trials foretelling birth — these clear images show encountering the teaching signals ripened wholeness, freeing fears and drawing closer to enlightenment's dawn; in this warm invitation, Bodhisattvas guide with effortless grace on the Middle Way, flowing like rivers in harmony with Thusness, unyielding diamonds amid Māra's illusions, sustained by innate clarity, their vows echoing to awaken beings in compassionate tapestry, planting seeds to illuminate paths and dissolve obstacles; oh, wanderer, linger in its pages, let this treasure envelop you like a cloak — neither grasped nor forsaken, but ever 'there, yet not there' like a lingering dream — dive in to bloom in faith, traverse nearness, and join the dance, awakening compassion for all.”

Last update: September 20, 2025
Image from: Stoneflower013 (see full image at the end of this page)
Original text:
https://maitripa.org/wp-content/uploads/2018/08/The-Perfection-of-Wisdom-in-8000-verses.pdf

Previous-chapter Home Next-chapter

Introduction

Chapter X of the Perfection of Wisdom in 8,000 Lines is titled "Proclamation of the Qualities of Bearing in Mind" and is divided into nine sections. It explores the profound engagement of Bodhisattvas with the Perfection of Wisdom (Prajñāpāramitā), emphasizing the attitudes, qualifications, challenges, and supports involved in hearing, studying, bearing in mind, and practicing this teaching.

From a Madhyamaka perspective, the chapter elucidates the Bodhisattva's path as a realization of the Union of the Two Truths [U2T] — the inseparable harmony between dependently co-arisen, relatively functional appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2).
This union is neither an extreme of reification (eternalism, grasping at inherent existence) nor annihilation (nihilism, denying functionality), but a Middle Way where phenomena are like illusions: dependently arising yet empty, "there yet not there," free from tetralemmic extremes (ex. not existent, not non-existent, not both, not neither).

The Perfection of Wisdom itself is presented as the key to this realization, manifesting as compassionate activity [T1] ⇐⇒ grounded in non-conceptual insight into suchness (tathatā) [U2T], with one implying the other in a primordial, interconnected cycle of dependent origination and emptiness.
.

Key Themes in the Chapter

The chapter unfolds through dialogues among figures like Sakra (Indra), Sariputra, Subhuti, and the Lord (Buddha), using similes, predictions, and exhortations to illustrate the qualities of those who bear the Perfection of Wisdom in mind. It can be summarized as follows:

- - Attitudes and Qualifications (Sections 1–2, 9) – Qualifying without qualifying:
    Bodhisattvas who engage with the Perfection of Wisdom — through hearing, studying, explaining, or repeating it — possess matured wholesome roots (accumulations of merit and wisdom from past lives [T1]) and are irreversible on the path.
    They exhibit faith, serene confidence, and bodhicitta (aspiration for enlightenment for all beings) without cowardice, depression, or rejection.
    Even those not initially predestined but who respond positively are deemed near to receiving prediction of enlightenment, having planted roots under countless Buddhas.
    In contrast, those lacking roots reject it across the three times (past, present, future), as these are interdependent and empty of separation.
  - Nearness to Enlightenment via Similes (Section 3) – Predicting without predicting:
    Five similes depict how encountering the Perfection of Wisdom signals proximity to full awakening:
    – dreaming of the enlightenment terrace;
    – inferring a town from boundary signs after a vast forest;
    – approaching the ocean when trees and mountains vanish;
    – seeing spring sprouts heralding flowers/fruits;
    – and a pregnant woman's symptoms indicating imminent birth.
    These illustrate maturation of roots leading to prediction, with divine beings rejoicing as past symptoms recur.
  - Favor from Buddhas and Compassion (Section 4) – Bodhicitta without being:
    Bodhisattvas are favored, encompassed, and sustained by Buddhas due to their compassionate intent to benefit all beings, gods, and humans through demonstrating the Dharma.
  - Right Attitude and Practice (Section 5) – Practicing without practicing:
    Coursing in the Perfection of Wisdom involves no growth or diminution of the skandhas (form, feeling, perception, impulse, consciousness), reviewing them neither as dharma nor no-dharma.
    It is "unthinkable (inconceivable)" ultimately, like all phenomena, and practiced with zeal ⇐⇒ yet without constructing notions of self-confidence, Buddha-dharmas, or all-knowledge.
    The term "practice" means abiding neither within nor without, free from basis or ground.
  - Obstacles and Sustaining Power (Sections 6–7) – Training without absolute:
    Mara (representing delusion) creates difficulties for those reciting or copying the text, akin to hurdles around precious treasures. However, undivided attention renders Mara powerless, as Bodhisattvas are upheld by the Buddhas' might, grace, and Buddha-eye across world-systems. They train in thusness (suchness) without grounding in enlightenment decisions, aiming at ultimate reality for all beings' penetration into dharmas' true nature.
  - Spread and Future Preservation (Section 8):
    After the Tathāgata's parinirvāṇa, the sutras aligned with the six perfections will spread southward, then to other directions, dissolving into the Dharma-body (dharmakāya) like fresh cream. In the north, especially in the last period, those making right effort will make it widespread, even if few in number.
  - Profundity and Interdependence (Throughout) – Crossing the flood without pushing forward or staying in place (without accepting or rejecting anything in absolute terms)
    The teaching is repeatedly called deep, hard to fathom, unlimited, and profound, inspiring homage as it yields all-knowledge. A simile from an old song (crossing the flood without pushing forward or staying in place) underscores non-effortful progress in thusness.
    .

Madhyamaka Interpretation: Union of the Two Truths as the Core Insight

From the Madhyamaka viewpoint, Chapter X is fundamentally about proclaiming the qualities of bearing in mind the Perfection of Wisdom as the direct realization of U2T, where Bodhisattvas transcend dualistic extremes through non-conceptual wisdom.
This is not mere emptiness [T2] — which could veer into nihilism — but its inseparable union with dependent origination [T1], enabling compassionate, functional engagement [T1] without inherent grasping [T2].
The chapter's emphasis on "training in thusness yet making no efforts about thusness" exemplifies this: thusness (tathatā) is the indescribable true nature beyond extremes, pointed to by the Union of the Two Truths [U2T], where phenomena arise interdependently [T1] ⇐⇒ precisely because empty [T2] ⇐⇒ like dreams or mirages [Illusory] ⇐⇒ primordially pure, perfect, and "One" in a non-dual sense (not may, not one, not both, not neither).

- - Dependent Origination and Emptiness in Harmony [U2T]: Wholesome roots and past deeds are dependently arisen conditions that enable faith and engagement with the Perfection of Wisdom [T1] ⇐⇒, yet they are empty of inherent existence [T2], as the three times are interdependent illusions ("what's present is equally past as is likewise this future").
    Rejection arises from inadequate roots (karmic accumulations conducive to ruin [T1]) ⇐⇒ but even this is empty, not ultimately obstructive [T2] [U2T].
    The Bodhisattva's vow to guide beings to enlightenment is compassionate action [T1] ⇐⇒ rooted in emptiness [T2] [U2T], planting roots for others without reifying self or beings.
  - Middle Way Free from Extremes: Coursing without standing in skandhas or notions (e.g., "this is form") avoids eternalism (reifying appearances) and nihilism (denying them), mirroring the flood-crossing simile: "pushing forward" (grasping/effort) whirls one about, "staying in place" (inaction/denial) causes sinking. Practice is thus non-dual—zealous ⇐⇒ yet empty of construction, abiding neither within (attachment) nor without (aversion).
    Obstacles from Mara symbolize extremes of delusion, but Buddhas' sustaining power represents the primordial interconnectedness of all, where dharmakāya (ultimate body) upholds conventional efforts.
  - Illusoriness and Primordial Purity: The similes portray nearness to enlightenment as recognizing signs of the ocean-like ultimate, where trees/mountains (conceptual proliferations) [T1] ⇐⇒ vanish [T2] [U2T].
    Phenomena like prediction, spread of the teaching, and Bodhisattvas' maturation are illusory ⇐⇒ yet functional, "there yet not there" — primordially pure, as the Perfection of Wisdom "bends over" to those with roots, self-arising without striving. Even the two truths themselves are empty [U2T-2T], co-defined and co-evolving, neither superior (ultimate over conventional) nor illusory in isolation.
    .

In essence, Chapter X proclaims that bearing the Perfection of Wisdom in mind cultivates the Bodhisattva's irreversible path, where U2T manifests as non-dual wisdom-compassion [U2T-in-action], overcoming obstacles and spreading the Dharma for universal benefit.

It is a call to realize the Middle Way: all dharmas interdependent [T1] ⇐⇒ and empty [T2] [U2T], primordially divine in their illusoriness, guiding beings to enlightenment without extremes.

Section 1. Past Deeds, and the Present Attitude to the Perfection-of-Wisdom

(Summary 1: Section 1 of Chapter X in the Perfection of Wisdom in 8,000 Lines opens with Śakra, the Chief of Gods, contemplating the profound qualities of those who engage with the Perfection of Wisdom (Prajñāpāramitā).
.
[THOSE WITH ENOUGH MERIT:]
– He reflects that such individuals have accumulated wholesome roots under countless past Buddhas, been guided by spiritual friends, and possess innate siddhis (accomplishments) that transcend worldly causation.
– These beings bear in mind, study, spread, and explain the teaching while simultaneously training in Thusness (tathatā) — the ultimate suchness — without deliberate effort or conceptual grasping, as Thusness is primordially effortless and beyond discursive thought.
– Śāriputra, discerning Śakra's mind, elaborates that an irreversible Bodhisattva demonstrates faith, trust, and bodhicitta (enlightenment-mind) upon hearing this deep teaching, revealing it to all beings [T1] ⇐⇒ without basing it on any inherent object or effort [T2] [U2T]. (i.e. learning without learning, without attachment or refification of the three spheres of the activity: subject, action, result, or cause, causality, effect)
.
[THOSE WITHOUT ENOUGH MERIT:]
– In contrast, those lacking matured roots reject it across the three times (past, present, future), which are interdependent and empty, leading to no faith, patience, or resolve.
– Śakra affirms the teaching's profundity,
– and the Buddha explains that honoring Prajñāpāramitā equates to honoring all-knowledge, as the two arise interdependently: all-knowledge emerges from it, and it from all-knowledge.
.
[STRIVING WITHOUT STRIVING:]
– The section then addresses how a Bodhisattva courses in Prajñāpāramitā — not by standing in or developing notions of the skandhas (form, feeling, perception, impulse, consciousness) as inherent ⇐⇒ but by non-application to such concepts, embodying effortless effort [T2] [U2T]. (i.e. Coursing without coursing, without attachment, reification, effort or absolute.)
– Subhūti introduces a simile of crossing a flood without pushing forward or staying in place, illustrating non-dual traversal,
– while Śāriputra praises the teaching's unfathomable depth, which the Buddha confirms by reiterating non-standing in notions of "deep" regarding the skandhas.
.
[NO ABSOLUTE CAUSALITY OR RESULTS / QUALITIES:]
The subtle essence lies in the Madhyamaka interplay of the Union of the Two Truths [U2T]: dependently arisen relative functionalities, like wholesome roots, faith, and practices accumulated over illusory times [T1] ⇐⇒ harmonize inseparably with emptiness of inherent existence [T2] [U2T].
– Past deeds are not causally fixed but interdependently co-arisen with present attitudes ⇐⇒ empty ⇐⇒ yet functionally potent ⇐⇒ like illusions that plant seeds for enlightenment without inherent continuity.
– Thusness is trained in without effort because it is neither an object to grasp nor a process to force; effort and non-effort are co-implied extremes transcended in the Middle Way.
– Rejection stems from inadequate roots, but even time's three aspects are non-different and empty, implying that present faith implies past planting and future fruition, all as dream-like appearances.
– Prajñāpāramitā's profundity is not an inherent quality [T2] ⇐⇒ but arises from non-standing in dualistic notions [T1] [U2T] ⇐⇒ pointing to tathatā beyond emptiness-alone as the ineffable Ground, where homage to the teaching is homage to all-knowledge in mutual dependence.
.
[MAKING EFFORT WITHOUT MAKING EFFORT; STANDING WITHOUT STANDING IN:]
This essence explains why Bodhisattvas neither cower nor reject the teaching: their attitude reflects primordial purity and interconnectedness, free from tetralemma extremes (not effort, not non-effort, not both, not neither).
– Practically, it encourages engaging the teaching conventionally [T1] ⇐⇒ to reveal its emptiness [T2] ⇐⇒ and then the Union of the Two Truths [U2T] ⇐⇒ fostering compassion [T1] ⇐⇒ without attachment [T2].
– The similes underscore this: crossing without extremes mirrors the illusoriness of progress, where one advances in Thusness [T1] ⇐⇒ by not fixating on skandhas or depth [T2] ⇐⇒ ultimately realizing all dharmas as 'there yet not there' ⇐⇒ complete and divine in non-dual oneness.)

TEXT: So now this thought is occurring to Sakra, Chief of Gods: These who come to hear of Perfection of Wisdom act in consideration and view of what is quite mundanely considered 'former' Jinas. These herein continue endlessly planting wholesome roots in view of countless Buddhas, take hold of, and are well taken hold of by good friends. Possessed of siddhis which are eventually realized as already in place beyond any common worldly determination as to why or how any dharma whatsoever comes to be, these who, taking up this Perfection of Wisdom bear in mind, study, spread and explain this, even now perform such acts.

In addition and also beyond any conscious or discursive efforts as such, these beings simultaneously train in Thusness and progress in Thusness, yet make no efforts whatsoever about Thusness. As thought, word, or concept, such is not inherent to anything from beyond any beginning yet effortlessly cognized as such, for as propensity and intent do come to allow, eventually is thus understood. These beings are endowed with more than trifling wholesome roots. These are beings honoring many Buddhas, and who again and again question these. It is just Perfection of Wisdom which these have heard in any past and yet still hear in this presence of manifest/unmanifest Tathāgatas. These beings plant wholesome roots in view of all Buddhas. So, this is simply the way which these sons and daughters of good family are. As just this Perfection of Wisdom is being taught, these explain, understand and repeat this, do not become cowed nor stolid, do not become cast down nor depressed, do not turn their minds away from this nor have their backs broken, and as well, do not tremble, neither be frightened nor terrified.

Sariputra, now reading Sakra's thoughts says: As an irreversible Bodhisattva any person becomes and is so regarded who, when just this deep Perfection of Wisdom is being taught and explained, has faith in it, and, trusting, firmly believing, this one's heart full of serene faith, reveals to all sentient beings bodhicitta, a thought directed towards enlightenment, takes up, expounds, reveals, writes down, repeats, and/or develops this Perfection of Wisdom, trains in Thusness, progresses toward Thusness, and yet makes no effort about Thusness as basis or object. For this Perfection of Wisdom is exceedingly profound and herein someone with diminutive wholesome roots, who is unwilling to ask questions, learns nothing when face to face with any Buddhas and Lords in any time and who does not practice as yet in any time, cannot just here believe in this very profound Perfection of Wisdom.

As to any who neither believe in this nor understand this, and who decide to reject this within these three times, these reject this deep Perfection of Wisdom as this is being taught, and this in consequence of inadequacy as regards their development of wholesome roots. For any who have not practiced do not now practice, and will not practice, such as these cannot believe in this Perfection of Wisdom. As these reject this now, these reject this equally in any past, for what's present is equally past as is likewise and at once this future. To see now, Sakra, is ever present in any mere thought of three times. For what seems passed only seems passed as any present thought could perceive, as well as any future which ever was to be. This is the reason why as this deep Perfection of Wisdom is being taught, in any time whatsoever these have no faith, or patience, or pleasure, or desire-to-do, no vigour, no vigilance or resolve. In any past as well, these presently, then, question neither Buddhas, the Lords, nor their disciples.

Sakra: Deep, indeed exceedingly profound, O holy Sariputra, is Perfection of Wisdom. So this is not at all astonishing, even as this is being taught that a Bodhisattva might not believe in this, if one did not practice in this past.

Sakra now said to the Lord: I pay homage, O Lord, to Perfection of Wisdom! One pays homage to cognition of all-knowing as one pays homage to Perfection of Wisdom [U2T / U2T-in-action].

The Lord: So it is. For from this comes forth all-knowledge of Buddhas, the Lords, and, conversely, Perfection of Wisdom is brought about as such which comes forth from cognition of all-knowing. This is why one aspires to course, stand, progress, and make efforts in Perfection of Wisdom.

Sakra: How does a Bodhisattva coursing/abiding in Perfection of Wisdom, become one who stands in the Perfection-of-Wisdom? How does one make efforts in regards to Perfection of Wisdom?

The Lord: Well said, well said, Kausika. Well said, again, well said, Kausika, since you have decided to question Tathāgata about this matter, for in this questioning you have been inspired by Buddha's might. Here, Kausika, a Bodhisattva coursing/abiding in, or as the Perfection-of-Wisdom does not make any stand in form, feeling, perception, impulse or consciousness, does not develop as any basis any notion such as 'this is form, this is feeling, this is perception, this is impulse', or 'this is consciousness'...for this means one makes efforts about any or all of these as form, feeling, perception, impulse, or consciousness. One does not apply oneself to any notion such as this is form, this is feeling, etc. Insofar as one does not apply oneself to any notion such as 'this is form, this is feeling, etc.', one does not stand in any notion such as 'this is form, this is feeling, etc.' Thus, one is known as one standing in the Perfection-of-Wisdom, thusly one makes efforts in or as the Perfection-of-Wisdom.

Subhuti: Here a simile from a song of old presents to mind: A certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to him, "Tell me, dear sir, how you crossed over the flood."

"I crossed over the flood without pushing forward, without staying in place."

"But how, dear sir, did you cross over the flood without pushing forward, without staying in place?"

"When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place."

The devata: "At long last I see a brahman totally unbound, who without pushing forward, without staying in place, has crossed over the entanglements of the world." That is what the devata said.

The Teacher approved. Realizing that "The Teacher has approved of me," she bowed down to him, circumambulated him -- keeping him to her right -- and then vanished right there.

Sariputra: Deep, O Lord, is Perfection of Wisdom. Hard to fathom is Perfection of Wisdom. Hard to grasp is Perfection of Wisdom. Unlimited is Perfection of Wisdom.

The Lord: So it is, Sariputra. One does not stand in any notion such as "form, feeling, perception, impulse, or consciousness, is deep." Insofar as one does not stand in any such notion as, 'one makes efforts about form, etc.' one does not make efforts about any such notion as "form , etc., is deep." In so far as one makes no efforts about any such notion, one does not stand in any notion as "form, etc., is deep."

Section 2. Qualifications of a Bodhisattva Who Obtains the Perfection-of-Wisdom

(Summary 2: Section 2 of Chapter X in the Perfection of Wisdom in 8,000 Lines focuses on the qualifications that mark a Bodhisattva as capable of obtaining and understanding the Perfection of Wisdom (Prajñāpāramitā).
.
[IRREVERSIBILITY:]
– Śāriputra asserts that this profound teaching is truly grasped only by irreversible Bodhisattvas — those predestined for enlightenment — who encounter it without hesitation, doubt, stupefaction, or dispute, as their matured insight aligns with its revelation of the reality-limit (tathatā).
– Śakra questions the fault in teaching it to unpredestined ones, prompting Śāriputra to explain that even such Bodhisattvas, if they obtain Prajñāpāramitā for vision, praise, worship, hearing, or understanding without fear, demonstrate they have come from afar in the vehicle, with long-set roots and well-matured wholesome accumulations.
.
[PREDICTION:]
– These individuals are near their prediction to supreme enlightenment, likely receiving it after passing by one, two, or three Tathāgatas, whom they please through their engagement, ensuring the vision bears fruit in irreversible progress. The Buddha affirms Śāriputra's words, emphasizing that greater merit accrues to those who not only hear but also take up, bear in mind, preach, study, spread, explain, and repeat the teaching.
.
[QUALIFYING WITHOUT QUALIFYING:]
The subtle essence reveals the Madhyamaka Union of the Two Truths [U2T] in qualifying Bodhisattvas: predestination and irreversibility are dependently arisen relative markers — accumulated through conventional practices like worship and maturation over illusory "time" and "distance" [T1] ⇐⇒ yet empty of inherent essence [T2], neither fixed nor accidental.
– Obtaining Prajñāpāramitā without fear signifies primordial interconnectedness and purity, where wholesome roots function as skillful means to approach enlightenment [T1] ⇐⇒ but are like mirages: 'there yet not there,' co-evolving with emptiness [T2] [U2T].
– Doubt or rejection arises from extremes of grasping at self-nature,
– while acceptance points to the Middle Way, free from all extremes, as pointed by the tetralemma (not predestined, not unpredestined, not both, not neither).
– Prediction is not an absolute event [T2] ⇐⇒ but a conventional fruition [T1] ⇐⇒ implying tathatā beyond [U2T], where pleasing Tathāgatas is the Union of compassion and wisdom [U2T-in-action], dissolving, without rejecting, conventional truths like the dualities/triads of teacher (subject) [, teaching (action)] and student (object) [U3S].
.
[PREDICTING WITHOUT PREDICTING:]
This essence underscores that qualifications are not hierarchical or superior in absolute terms [T2] ⇐⇒but complementary tools [T1] [U2T]: even unpredestined engagement matures roots, illustrating dependent origination [T1] ⇐⇒ conjoined with emptiness [T2] [U2T], fostering the Mahāyāna vehicle as a dream-like path for all beings' benefit.
– Practically, it encourages fearless reception of the teaching, as nearness to prediction transcends literal counting of Buddhas, embodying the cycle of illusoriness and primordial perfection where all dharmas are non-different, non-identical, and divine in non-dual oneness.)

TEXT: Sariputra: Only when presented to an irreversible Bodhisattva, to any Bodhisattva predestined to enlightenment, is deep Perfection of Wisdom understood, and only so may this herein be taught. For such do not hesitate, do not doubt, do not get stupefied, and not dispute this.

Sakra: What is the fault in teaching this Perfection of Wisdom in front of an unpredestined Bodhisattva?

Sariputra: If Kausika, unpredestined, a Bodhisattva obtains this Perfection of Wisdom, for vision, praise, worship and hearing, and if one remains unafraid as one hears this, one can be sure this one comes from afar, is set out for long in this vehicle, and this one's wholesome roots are well matured. It is not long from now onwards until this one receives the prediction to supreme enlightenment. One can be sure this prediction is near, and comes to one before one passes by one, two or three Tathāgatas. And, of course, one pleases the Tathāgatas (i.e. act in accord with reality as it is, and receives positive feedback) whom one passes by, pleases these permanently, and so one sees to it the vision of these Tathāgatas bears the fruit of the prediction, so it leads one to the prediction to supreme enlightenment [itself]. Once come from afar, O Lord, set out for long in this Great Vehicle (Mahāyāna), with wholesome roots well matured is this Bodhisattva obtaining this Perfection of Wisdom for vision, praise, worship, hearing and understanding. How much more so if one not only hears this, but also takes this up, bears this in mind, preaches, studies, spreads, explains and repeats such as this.

The Lord: So it is, Sariputra, as you have said.

Section 3. Five Similes to Illustrate Nearness to Full Enlightenment

(Summary 3: Section 3 of Chapter X in the Perfection of Wisdom in 8,000 Lines presents five evocative similes through Śāriputra to illustrate how a Bodhisattva's encounter with the Perfection of Wisdom (Prajñāpāramitā) signals imminent proximity to full enlightenment and prediction by the Buddhas.
.
[FIVE SIMILES:]
– The section begins with the first simile: just as dreaming of sitting on the terrace of enlightenment assures one belongs to the Bodhisattva vehicle and is near supreme awakening, so too does receiving Prajñāpāramitā — even merely hearing it — indicate long-matured wholesome roots and nearness to prediction. Adverse thoughts or lack of faith arise from karmic accumulations conducive to dharma's ruin, while satisfaction and faith confirm well-collected roots.
– The second simile compares emerging from a vast wild forest (100 to 1,000 miles) and spotting signs like cowherds, boundaries, gardens, or groves—which infer a nearby town, bringing happiness and dispelling fears of robbers—to a Bodhisattva for whom Prajñāpāramitā "turns up" for vision, praise, worship, hearing, or understanding; this sign confirms nearness to enlightenment, freeing one from fears of lower vehicles (Disciples or Pratyekabuddhas). The Buddha affirms this and urges Śāriputra to continue, attributing his words to Buddha's might.
– The third simile likens traveling to the great ocean, where seeing trees or mountains indicates distance, but their absence signals closeness (as the ocean slopes without such features), to hearing Prajñāpāramitā: even without direct prediction or facing Tathāgatas, one is assuredly near it.
– The fourth simile draws from springtime in Jambudvīpa, where withered leaves give way to sprouts, gladdening people as signs of impending flowers and fruits, mirroring how Prajñāpāramitā "bends over" to a Bodhisattva due to long-matured roots, delighting past-seeing divinities who recognize these as symptoms of forthcoming prediction, akin to those of previous Bodhisattvas.
– The fifth simile portrays a pregnant woman enduring weariness, pains, and changes from past unwise attention, foretelling imminent birth, analogous to Prajñāpāramitā appearing and inspiring delight and aspirations in a Bodhisattva, guaranteeing swift prediction.
.
[PROGRESSING WITHOUT PROGRESSING:]
The subtle essence embodies the Madhyamaka Union of the Two Truths [U2T], where these similes depict nearness to enlightenment not as inherent progression or linear causation [T2] ⇐⇒ but as dependently co-arisen relative signs — matured wholesome roots manifesting as functional pointers like dreams, forest signs, absences, sprouts, or symptoms [T1] ⇐⇒ interwoven with emptiness of inherent existence [T2] [U2T].
– "Nearness" and "farness" are illusory extremes, co-defined and co-evolving like mirages: the teaching "turns up" spontaneously due to interdependent karma [T1] ⇐⇒ yet without absolute maturation or prediction, as all phenomena (roots, signs, enlightenment) are empty [T2] [U2T] ⇐⇒ non-different, and non-identical [Tetralemma].
– The Tetralemma applies — nearness is not existent, not non-existent, not both, not neither ⇐⇒ pointing to the Middle Way free from fears (e.g., of lower paths) or attachments, where nothing is truly accumulated or fruited in absolute terms, only conventionally.
– Tathatā (suchness) is evoked beyond emptiness-alone, as these similes reveal primordial interconnectedness and purity: enlightenment is 'there yet not there,' like a dream-terrace or ocean-slope, complete and divine in non-dual oneness, dissolving dualities [without rejecting) of journey and arrival.
.
[ADVANCING WITHOUT ADVANCING:]
This essence explains the similes' purpose: they encourage recognition of Prajñāpāramitā as an adapted skillful means [T1] that illuminates the illusoriness of progress [T2], fostering zest without grasping.
– Practically, encountering the teaching — through hearing or deeper engagement — matures the path cyclically, benefiting all beings by transcending extremes of adversity/faith or ruin/maturity, embodying dependent origination as emptiness and vice versa [U2T].
– Divinities' delight underscores compassionate interdependence, where prediction is a conventional fruition [T] ⇐⇒ not a reified goal [T2] [U2T] ⇐⇒ aligning with the chapter's theme of effortless advancement in Thusness.)

TEXT: Sariputra: A simile or example flashes into my mind, O Lord. Just as we are sure a person belonging to this vehicle of Bodhisattvas, when one dreams that one sits on the terrace of enlightenment, is actually near to supreme enlightenment...just so, we can be sure a person who fulfils these conditions just outlined has come from afar, and is set out for long in the vehicle of the Bodhisattvas, and is near this prediction to enlightenment. We can be sure Buddhas, the Lords, will predict this Bodhisattva to win full enlightenment. For a Bodhisattva is set out for long in this vehicle, and one's wholesome roots are mature, if one gets to this deep Perfection of Wisdom, even if one gets no further than hearing this. How much more so if one would also bear it in mind, etc., to: repeat it. For the thoughts of beings not without an abundance of accumulations of karma conducive to the ruin of dharma become adverse to this deep Perfection of Wisdom, do sway away from this. Through the abundance of such karma, beings who do not collect wholesome roots find neither satisfaction nor faith in this reality-limit. But any such beings who do find satisfaction and faith in this are people who collected wholesome roots, well collected these.

A person coming out of a huge wild forest, one hundred miles big, up to a thousand miles big, might see certain signs which indicate a town, or other inhabited place, -such as cowherds, or cattle keepers, or boundary lines, or gardens, or groves. From these signs one infers the nearness of an inhabited place. One feels happier, and robbers no longer worry this one. Just so a Bodhisattva for whom this deep perfection turns up can know one is quite near to supreme enlightenment, and before long one will receive the prediction to such. One also no longer need be afraid of the level of the Disciples and Pratyekabuddhas. For this sign has appeared to this one, i.e., one has received this deep Perfection of Wisdom for vision, praise, worship, hearing, and/or understanding.

The Lord: So it is, Sariputra. May you make clear also this section. For what you say, and what you will say, is due to the Buddha's might.

Sariputra: A person, desirous of seeing the great ocean, might travel to it. As long as on one's travels one sees a tree, or the sign of a tree, a mountain, or the sign of a mountain, one knows the great ocean is still far away. But when one no longer sees either tree or mountain, one knows the great ocean is quite near to here. For this great ocean gradually slopes away, and within it there is neither tree nor mountain. So, although one may not yet see the great ocean directly before one's eyes, one nevertheless can be quite certain the ocean is quite near, not much farther away from here. Similar is the case of any Bodhisattva hearing this deep Perfection of Wisdom. One can know this...even although perhaps one has not yet been face to face with these Tathāgatas, and predicted to supreme enlightenment, nevertheless one is quite near this prediction. For one has received this deep Perfection of Wisdom for vision, praise, worship, hearing, and/or understanding.

Likewise, in this spring, O Lord, as last year's leaves are withered away, one can see sproutings on many trees. The people of Jambudvipa are glad, because as these see these symptoms in the woods, these ones know soon also flowers and fruits come out. For they see such signs in the trees. Just so, O Lord, one can be sure that a Bodhisattva, when one receives this deep Perfection of Wisdom, as this even turns up for one, such a one has become matured in one's wholesome roots for a long time. It is just because of the existence of these wholesome roots in such a one, this deep Perfection of Wisdom has bent over to whoever this is. Then any divinities who see the Buddhas of any past are delighted, overjoyed and enchanted, as these feel surely it is not long until this Bodhisattva receives this prediction to full enlightenment, since also with any Bodhisattvas of any past these are the symptoms of their coming prediction to full enlightenment.

Likewise O Lord, a woman pregnant with a heavy womb, is twisted and all weary, she does not walk about a great deal, takes little food, finds little rest, speaks little, has little strength but many pains, often cries out aloud and abstains from habitual cohabitation. She realizes she experiences all these unpleasant feelings in her body as a result of indulging in unwise attention in the past, practicing it, developing it, making much of it. As these symptoms are being seen in her, one can be sure before long she will give birth to a child. Just so, when for a Bodhisattva this deep Perfection of Wisdom turns up for the sake of vision, praise, worship, hearing, and/or understanding, and if, as one hears this, one's thought delights in this, and one develops aspirations toward this, so one can be sure before long one will receive prediction to full enlightenment.

Section 4. Why Bodhisattvas are Well-Favored by the Buddhas

(Summary 4: Section 4 of Chapter X in the Perfection of Wisdom in 8,000 Lines is a brief yet profound exchange highlighting why Bodhisattvas are exceptionally favored, encompassed, and upheld by the Tathāgata (the Buddha).
.
[BODHICITTA WITHOUT BEINGS:]
– Subhūti expresses wonder at the extent of this favor, marveling at how the Tathāgata takes hold of and supports these beings.
– The Buddha responds that such favor arises because Bodhisattvas dedicate their practice to the welfare and happiness of countless beings, motivated by boundless compassion for the world, including gods and humans.
– They aspire to attain supreme enlightenment not for personal gain but to benefit a vast multitude, ultimately demonstrating the supreme Dharma for the weal, happiness, and liberation of all.
– This section underscores the Bodhisattva path as inherently altruistic, where the pursuit of enlightenment is intertwined with universal compassion.
.
[COMPASSION WITHOUT BEINGS:]
The subtle essence captures the Madhyamaka Union of the Two Truths [U2T], portraying the Tathāgata's favor not as an inherent, dualistic preference or reified grace [T2] ⇐⇒ but as a dependently co-arisen relative expression of interdependent compassion and merit [T1] [U2T].
– Bodhisattvas' practice for the "many" functions conventionally as skillful means to alleviate suffering [T1] ⇐⇒ yet all elements — practitioner, beings, compassion, enlightenment, and Dharma — are empty of inherent existence [T2] [U2T] ⇐⇒ like illusions co-evolving without true separation or hierarchy.
– Favor is thus neither bestowed from an absolute superior (Tathāgata) to inferiors (Bodhisattvas) nor absent, transcending tetralemma extremes (not favored, not unfavored, not both, not neither); it points to the Middle Way where compassion manifests as primordial interconnectedness, pure and divine in non-dual oneness, free from acceptance/rejection.
– Tathatā (suchness) emerges beyond emptiness-alone, as this favor illuminates the inseparability of self and other [Uopp], where demonstrating Dharma is an empty [T2] yet functional act benefiting all [T1] without grasping [T2].
.
[CULTIVATING WITHOUT CULTIVATING:]
This essence explains the wonder: Bodhisattvas embody the cycle of dependent origination as emptiness [U2T], their compassionate vow harmonizing relative actions (T1, like aspiring for enlightenment) ⇐⇒ with ultimate non-duality [T2] [U2T] ⇐⇒ making them "well-favored" as reflections of the Tathāgata's own nature — 'there yet not there.'
– Practically, it inspires “cultivation of bodhicitta [T1-interdependence-in-action] without attachment [T2-wisdom/emptiness-in-action] [U2T-in-action] in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T]”, as true welfare dissolves extremes of self-benefit/world-benefit, fostering the Mahāyāna ideal where all dharmas are complete and perfect, pointing to effortless realization for the sake of beings.)

TEXT: Subhuti: It is wonderful to see this extent to which the Tathāgata well takes hold of Bodhisattvas, well encompasses and favors such as these.

The Lord: This is because these Bodhisattvas practice for the weal and happiness of the many, out of compassion for the world. Out of compassion for Gods and men, for the benefit, the weal and happiness of a great mass of people do these want to win supreme enlightenment, and hereafter to demonstrate supreme Dharma.

Section 5. The Right Attitude to the Perfection-of-Wisdom

(Summary 5: Section 5 of Chapter X in the Perfection of Wisdom in 8,000 Lines explores the right attitude for a Bodhisattva coursing or abiding in the Perfection of Wisdom (Prajñāpāramitā), emphasizing how such engagement leads to increasing perfection.
.
[COURSING/PRACTICING WITHOUT COURSING/PRACTICING:]
- Subhūti inquires how this coursing becomes progressively perfect,
– to which the Buddha replies that it involves reviewing the teaching as neither entailing growth nor diminution in the skandhas (form, feeling, perception, impulse, consciousness), and perceiving it as neither dharma (phenomenon) nor no-dharma—thus transcending dualistic categorizations.
– Subhūti declares this unthinkable (inconceivable),
– and the Buddha affirms that ultimately, all skandhas are unthinkable (inconceivable), like aggregates conceived as composites;
– one courses in Prajñāpāramitā by perceiving neither any nor all skandhas as inherently unthinkable (inconceivable). (i.e. Coursing without coursing, without attachment, reification, effort or absolute.)
– Śāriputra then asks who, with zeal, complete dedication, and earnest devotion, remains merely aware even unto emptiness.
– The Buddha responds that a Bodhisattva practicing thus — even unto emptiness — maintains such awareness.
– Śāriputra probes the nature of Bodhisattva practice and the word "practice,"
– prompting the Buddha to explain that it means neither constructing nor grounding notions like self-confidence, Buddha-dharmas, or all-knowledge, as all dharmas are unthinkable (inconceivable); (i.e. Practicing without practicing, without attachment, reification, effort or absolute.)
– thus, one courses neither within nor without Prajñāpāramitā, with no true inherent basis for being called a "Bodhisattva," encapsulating the essence of practice. (i.e. Coursing without coursing, without attachment, reification, effort or absolute.)
.
[PERFECTING WITHOUT PERFECTING:]
The subtle essence aligns profoundly with the Madhyamaka Union of the Two Truths [U2T], embodying "acting without acting": the cultivation of bodhicitta [T1-interdependence-in-action] without attachment, reification, effort or absolute [T2-wisdom/emptiness-in-action] [U2T-in-action] in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T].
– Here, "increasing perfection" is dependently arisen relative progression [T1] — through zeal, dedication, and awareness in reviewing the teaching without growth/diminution or dharma/no-dharma extremes ⇐⇒ yet empty of inherent advancement or construction [T2] [U2T] ⇐⇒ like illusions ⇐⇒ co-evolving [T1] ⇐⇒ without fixation on skandhas or notions [T2].
– Practice is neither internal nor external, transcending tetralemma (not constructing, not non-constructing, not both, not neither), as "unthinkable (inconceivable)" dharmas reveal primordial purity and interconnectedness, free from attachment to bases like self-confidence or all-knowledge.
– Tathatā shines beyond emptiness-alone, as this effortless coursing (U2T-in-action) dissolves dualities of effort/devotion, where bodhicitta cultivates compassion without grasping, pointing to the Middle Way of non-abiding awareness.
.
[DEVOTION WITHOUT DEVOTION; DEDICATION WITHOUT DEDICATION:]
This essence illuminates the attitude as adapted skillful means: zeal unto emptiness fosters mere awareness [T1] ⇐⇒ without reifying practice [T2] ⇐⇒ unveiling its illusoriness ⇐⇒ benefiting all beings by non-constructing enlightenment as divine oneness — 'there yet not there.'
– Practically, it encourages Bodhisattvas to engage Prajñāpāramitā with earnest devotion [T1] ⇐⇒ yet without attachment, reification, effort or absolute [T2] [U2T], embodying acting without acting in harmony with Reality as it is (tathatā) pointed out by the Union of the Two Truths [U2T], where nothing is truly built or attained absolutely [T2] ⇐⇒ only conventionally [T1] [U2T] ⇐⇒ realized in the cycle of dependent origination and emptiness.)

TEXT: Subhuti: How does a Bodhisattva which courses/abides toward the Perfection-of-Wisdom, become increasingly perfect?

The Lord: A Bodhisattva courses/abides toward the Perfection-of-Wisdom as this coursing/abiding itself being neither any growth nor any diminution of form, feeling, perception, impulse, and/or consciousness, and is reviewed as one reviews neither dharma nor no-dharma. This is how, and thus one's coursing/abiding toward the Perfection-of-Wisdom is realized as increasingly perfect.

Subhuti: This is surely unthinkable (inconceivable).

The Lord: Ultimately, form is as unthinkable (inconceivable) as any skandhas, or, things being thought of as going together to make-up other things. As ultimately one perceives neither any nor all of form, feeling, perception, impulse, and/or consciousness as unthinkable (inconceivable), one courses/abides in the Perfection-of-Wisdom.

Sariputra: Who or what with zeal, complete dedication, and earnest devotion is merely aware, even unto emptiness?

The Lord: Any Bodhisattva practicing with zeal, complete dedication, and earnest devotion, in verity even unto emptiness as the Perfection-of-Wisdom, is merely aware, even unto emptiness.

Sariputra: What is Bodhisattva practice, and what is the meaning of the word 'practice'?

The Lord: A Bodhisattva neither constructs power nor ground such as self-confidence nor Buddha-dharmas, nor even all-knowledge...for power or ground as self-confidence, Buddha-dharmas, or even all-knowledge is as unthinkable (inconceivable) as any and all dharmas. Thus as practice, a Bodhisattva courses/abides neither within nor without the Perfection-of-Wisdom. For no true reason is one called Bodhisattva, as such is the meaning of the word 'practice'.

Section 6. Obstacles to the Perfection-of-Wisdom

(Summary 6: Section 6 of Chapter X in the Perfection of Wisdom in 8,000 Lines addresses the inevitable obstacles encountered in engaging with the Perfection of Wisdom (Prajñāpāramitā), framing them as natural consequences of its profound depth and purity.
.
[OBSTRUCTING WITHOUT OBSTRUCTING:]
– Subhūti describes the teaching as a deep learning and realization, a "heap of treasure" that is pure like space — vast, boundless, and ungraspable — making it unsurprising that numerous hindrances arise during recitation, reading, writing, studying, contemplating, or understanding it.
– The Buddha affirms this, noting that obstacles are always present, particularly from Māra, the Evil One, who creates difficulties, such as interruptions during time-limited tasks (e.g., copying it within one to three months or a year).
– He advises persistence in writing or engaging, comparing these challenges to those surrounding precious things, where difficulties are commonplace.
– Subhūti observes Māra's zealous efforts to cause hindrances during study, but the Buddha reassures that Māra is ultimately powerless to create truly effective obstacles for Bodhisattvas who maintain undivided attention to their task.
.
[CULTIVATING WITHOUT CULTIVATING:]
The subtle essence reflects the Madhyamaka Union of the Two Truths [U2T], embodying "acting without acting": cultivation of bodhicitta [T1-interdependence-in-action] ⇐⇒ without attachment, reification, effort or absolute [T2-wisdom/emptiness-in-action] [U2T-in-action] ⇐⇒ in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T].
– Obstacles like Māra's interferences arise dependently as relative phenomena — manifesting through conventional conditions such as time constraints, distractions, or adversarial forces [T1] ⇐⇒ yet are empty of inherent power or existence [T2] [U2T] ⇐⇒ like illusions or mirages that cannot ultimately impede the pure, space-like teaching.
– Prajñāpāramitā's treasure-heap purity is neither reified as obstructed nor unobstructed, transcending tetralemma extremes (not hindered, not unhindered, not both, not neither) ⇐⇒ pointing to the Middle Way where undivided attention functions as effortless persistence [T1], free from grasping at success/failure [T2] [U2T].
– Tathatā emerges beyond emptiness-alone, as obstacles reveal primordial interconnectedness: Māra's zeal is co-evolving with the Bodhisattva's resolve ⇐⇒ dissolving in non-dual oneness where all dharmas are complete, divine, and 'there yet not there.'
.
[SURMOUNTING WITHOUT SURMOUNTING:]
This essence explains why obstacles, though many, are surmountable: they serve as adapted skillful means to test and refine undivided attention, unveiling their illusoriness and fostering resilience without attachment, reification, effort or absolute.
– Practically, it encourages Bodhisattvas to persist in study amid hindrances, embodying acting without acting — engaging tasks conventionally ⇐⇒ yet without fixation on outcomes — as this harmony with tathatā renders Māra's efforts impotent, benefiting all beings by transforming challenges into opportunities for deeper realization in the cycle of dependent origination and emptiness.)

TEXT: Subhuti: Deep, O Lord, is one's learning, realizing and understanding as Perfection of Wisdom is indicated as such. Such is a heap of treasure. Such is a pure heap, as pure as space. It is not surprising many obstacles arise to any reciting, reading, writing, studying, contemplating and/or understanding Perfection of Wisdom as such.

The Lord: Many obstacles to one's reciting, reading, etc., this Perfection of Wisdom are always present. For Mara, the Evil One, is seen as making many difficulties, as even here for one of these, one hurries with one's task of copying this out. If one has one month to do it in, or two months, or three months, one need merely carry on with this writing. If one has a year or more, even so one need just carry on with writing Perfection of Wisdom [since after, or even during this time, one may be slowed or even prevented by any kind of interruptions]. It is a fact, such as in respect of precious things, difficulties are wont to arise.

Subhuti: Here, O Lord, when Perfection of Wisdom is being studied, Mara, the Evil One, is seen in ways to show zeal, and exert himself to cause difficulties.

The Lord: In spite of this he is powerless to cause really effective obstacles to any Bodhisattva which gives undivided attention to any task.

Section 7. The Bodhisattva Sustained by the Buddhas

(Summary 7: …Section 7 of Chapter X in the Perfection of Wisdom in 8,000 Lines delves into the sustenance and protection afforded to Bodhisattvas by the Buddhas, addressing how study and progress in Prajñāpāramitā persist despite obstacles like those from Māra.
.
[SUSTAINING WITHOUT SUSTAINING:]
– Śāriputra questions how beings can study and advance amid such hindrances,
– to which the Buddha replies that it is through the might, power, and grace of the Buddhas, Lords, and Tathāgatas that Bodhisattvas study, progress, and train in or as Thusness (tathatā).
– This sustaining nature — akin to upholding immeasurable world-systems — brings to mind and assists those engaged in learning Prajñāpāramitā, rendering obstacles impossible for those thus upheld.
– Śāriputra seeks confirmation, and the Buddha affirms that Bodhisattvas are known, sustained, seen, and beheld by Tathāgatas with the Buddha-eye.
– Even those who study without fully training in Thusness — lacking a true ground in any decision to enlightenment — benefit immensely, gaining great mental excitation, advantage, fruit, and reward, as Prajñāpāramitā aims at ultimate reality, enabling all beings to penetrate the true nature of dharmas.
.
[SUPPORTING WITHOUT SUPPORTING:]
The subtle essence embodies the Madhyamaka Union of the Two Truths [U2T], manifesting as "acting without acting": cultivation of bodhicitta [T1-interdependence-in-action] without attachment, reification, effort or absolute [T2-wisdom/emptiness-in-action] [U2T-in-action] in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T].
– Buddha's might and sustenance arise dependently as relative support [T1] — interdependent with Bodhisattvas' study and world-systems' maintenance, beheld by the non-dual Buddha-eye ⇐⇒ yet empty of inherent power or separation [T2] ⇐⇒ like echoes or reflections ⇐⇒ co-evolving ⇐⇒ without true actor (subject) (action) or recipient (object).
– Upholding transcends tetralemma extremes (not sustained, not unsustained, not both, not neither), pointing to the Middle Way ⇐⇒ where training in Thusness occurs ⇐⇒ without ground or decision ⇐⇒ as all dharmas (might, obstacles, progress) are primordially interconnected, pure, and illusory — 'there yet not there.'
– Tathatā shines beyond emptiness-alone, as this grace reveals non-dual penetration into dharmas' nature, where even partial study yields fruit without attachment, reification, effort or absolute about full training.
.
[PERCEIVING WITHOUT PERCEIVING:]
This essence illuminates sustenance as adapted skillful means: Buddha-eye vision functions conventionally to overcome hindrances [T1] ⇐⇒ unveiling their emptiness Ţ2] [U2T] ⇐⇒ and fostering effortless progress for all beings' benefit.
– Practically, it reassures Bodhisattvas to rely on this interdependent might [T1] ⇐⇒ without grasping [T2], embodying acting without acting — studying with zeal ⇐⇒ yet unattached to outcomes — as harmony with tathatā transforms mental excitation into profound reward, dissolving extremes of obstacle/support in the cycle of dependent origination and emptiness.)

TEXT: Sariputra: O Lord...as Mara the Evil One is seen as any presenting preventative obstacles to this studying Perfection of Wisdom, how can any beings actually study this, and through whose might can these progress?

The Lord: Through might of Buddhas, Lords, and Tathāgatas (i.e. reality as it is) these study, these progress and train in or as Thusness. This same nature of Buddhas and Lords which stands, holds and maintains immeasurable and incalculable world-systems, brings to mind and upholds anyone learning and studying Perfection of Wisdom. Buddhas bring to mind and assist any such as these. It is impossible to cause any obstacle to any beings brought to mind and upheld by Buddhas.

Sariputra: Is this Buddha's might, sustaining power and grace (i.e. reality as it is) which Bodhisattvas deeply study as Perfection of Wisdom, and progressively train in or as Thusness?

The Lord: So it is, Sariputra. As such, these are known to Tathāgatas, these are sustained and seen by Tathāgatas, and the Tathāgatas behold these with this Buddha eye. And these Bodhisattvas which study Perfection of Wisdom progressively train in or as Thusness, stand as such with no true ground in any decision to enlightenment. Just to study Perfection of Wisdom without progressively training in or as Thusness, these do not stand poised in Suchness but nevertheless are known to Tathāgatas, sustained and seen by Tathāgatas, and the Tathāgatas behold these with this Buddha eye. With continual study of Perfection of Wisdom, the mental excitation is greatly profitable to these, a great advantage, fruit and reward. For, as aiming at ultimate reality, Perfection of Wisdom is set up for penetration by all beings into this nature of what dharmas truly are.

Section 8. Prediction about the Spread of the Perfection-of-Wisdom

(Summary 8: Section 8 of Chapter X in the Perfection of Wisdom in 8,000 Lines offers a prophetic vision of the post-parinirvāṇa dissemination of the sūtras aligned with the six perfections, including Prajñāpāramitā, emphasizing their enduring presence and transformative power.
.
[MAKING EFFORT WITHOUT MAKING EFFORT:]
– The Buddha explains that after his final nirvāṇa, these teachings will appear and spread initially in the South, then extend to the East, North, and West, manifesting as freshly made cream — pure, nourishing, and of equal taste — while dissolving into the Dharma-body (dharmakāya), the ultimate embodiment of truth.
– Those who exert right effort in studying, devoting, dedicating, and preserving Prajñāpāramitā are equated with, sustained by, and beheld by the Tathāgatas through the Buddha-eye, just as in the present.
– Śāriputra inquires whether Prajñāpāramitā will be widespread in the northern direction during the last time and period,
– to which the Buddha affirms that even there, those making right efforts — upon merely hearing it — will propagate it widely. Such Bodhisattvas are described as long-set in the vehicle, deeply studying and transcending it, known for their maturation and alignment with the teaching's essence.
.
[SPREADING WITHOUT SPREADING:]
The subtle essence captures the Madhyamaka Union of the Two Truths [U2T], embodying "acting without acting": cultivation of bodhicitta [T1-interdependence-in-action] without attachment, reification, effort or absolute [T2-wisdom/emptiness-in-action] [U2T-in-action] in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T].
The spread of the teachings arises dependently as relative phenomena [T1] — directional and temporal dissemination post-parinirvāṇa, fueled by efforts of matured Bodhisattvas across illusory periods — yet empty of inherent permanence or locality [T2], dissolving into dharmakāya like cream in equal taste, co-evolving without fixed origin or endpoint. Prediction transcends tetralemma extremes (not spreading, not non-spreading, not both, not neither), pointing to the Middle Way where exertion in study functions effortlessly, free from grasping at time (last period as empty construct) or space (directions as interdependent illusions). Tathatā emerges beyond emptiness-alone, as this propagation reveals primordial interconnectedness: teachings "appear" spontaneously for those aligned, beheld by the non-dual Buddha-eye as reflections of innate purity, 'there yet not there.'
.
[MAKING EFFORT WITHOUT MAKING EFFORT:]
This essence illuminates the section's reassurance: widespread dissemination, even in the North at end times, serves as adapted skillful means [T1] to benefit beings amid decline, unveiling illusoriness (T2, U2T) where right effort yields sustenance without attachment to fruition. Practically, it encourages persistent engagement with Prajñāpāramitā across eras, embodying acting without acting — devoting to preservation yet unattached to outcomes — as harmony with tathatā ensures the Dharma's cycle endures, transforming potential dissolution into equal-taste realization for all, free from extremes of presence/absence in the non-dual oneness of dharmakāya.)

TEXT: Moreover, these Sutras in accord with six perfections continue as such after the parinirvāṇa of Tathāgata, appearing in this South. As in this South these spread to this East, and as well this North and West -- at any time this Dharma Vinaya is as freshly made cream, and as good law, dissolves as Dharma-Body (dharmakaya). In equal taste with, as, and by these which put forth right effort, and study, devote, dedicate, and preserve Perfection of Wisdom, are with, as, and by Tathāgatas. Tathāgatas accord with, sustain and see such as these, and behold these with this Buddha eye.

Sariputra: Will Perfection of Wisdom at the last of time, in the last period, be deeply widespread in this northern direction, in this northern part of the world?

The Lord: Even in this North, any which make right efforts deep in Perfection of Wisdom, even as these simply hear this, make this widespread. As set out for long in this vehicle the Bodhisattvas who know study this Perfection of Wisdom and beyond even this.

Section 9. Description of Bodhisattvas Who Will Study the Perfection-of-Wisdom

(Summary 9: Section 9 of Chapter X in the Perfection of Wisdom in 8,000 Lines describes the characteristics and destiny of Bodhisattvas in the northern regions who will deeply study and engage with the Perfection of Wisdom (Prajñāpāramitā) during later times.
.
– Śāriputra inquires about their numbers, and the Buddha responds that while many Bodhisattvas exist in the North, only a few truly delve into the teaching without becoming demoralized or disheartened as it is taught.
– These select individuals are long-established in the Bodhisattva vehicle, having pursued, questioned, and worshiped Tathāgatas across existences; they are perfect in benefiting and enhancing all beings, embodying mere awareness and bare realization as spontaneously self-existent, primordial, and beyond purity.
– As such, they align with all-knowledge, to which Tathāgatas speak.
– Even after passing from present births, their thoughts toward all-knowledge and Prajñāpāramitā persist through karmic habit, contentedly discoursing on ultimate enlightenment.
– Irresistible with diamond resolve, they approach full enlightenment without obstruction from Māra or others, gaining uncommon zest, confidence, and unshakable faith upon hearing the teaching.
– They plant wholesome roots for all beings, vowing face-to-face with Tathāgatas to course in Bodhisattva practice, guiding countless beings toward enlightenment by indicating, instigating, empowering, and establishing them in irreversible effort.
– Confirmed in faith, they attain rebirth in numerous Buddha-fields, encountering Tathāgatas, hearing detailed Prajñāpāramitā, and dissolving obstacles to realization for others.
.
Śāriputra marvels at Tathāgatas' cognition of all conduct, even slight intents, beyond purity and unawareness, like space.
– He notes that some obtain the teaching without striving due to past efforts, while others hunt persistently yet may not immediately succeed.
– The Buddha affirms this, explaining that past persistent searching creates impetus for present realization; profound sūtras aligned with the six perfections, non-apprehension of basis, emptiness, and perfections come spontaneously to such Bodhisattvas, especially those who indicate teachings to others, aiding their quest and irreversibility.
.
The subtle essence embodies the Madhyamaka Union of the Two Truths [U2T], manifesting as "acting without acting": cultivation of bodhicitta [T1-interdependence-in-action] ⇐⇒ without attachment [T2-wisdom/emptiness-in-action] [U2T-in-action] ⇐⇒ in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T].
– These Bodhisattvas' qualities — diamond resolve, unshakable faith, and vows to enlighten multitudes — arise dependently as relative markers [T1], fueled by karmic habits and past efforts persisting across illusory births and periods ⇐⇒ yet empty of inherent persistence or striving [T2] ⇐⇒ like echoes co-evolving without fixed self or obstruction.
– Demoralization or obtainment transcends tetralemma extremes (not striving, not non-striving, not both, not neither) ⇐⇒ pointing to the Middle Way where zest and faith function spontaneously, free from grasping at outcomes like rebirth or prediction.
– Tathatā shines beyond emptiness-alone, as primordial awareness reveals interconnected purity: sūtras "come on own accord" as reflections of non-apprehension, where Tathāgatas' cognition is non-dual space-like knowing, 'there yet not there,' benefiting all without reified actors.
.
This essence underscores the section's encouragement: few but matured Bodhisattvas embody adapted skillful means [T1] in study and vows ⇐⇒ unveiling illusoriness, where past impetus yields present fruition [T1] ⇐⇒ without attachment to hunting or success [T2] [U2T].
– Practically, it inspires persistent yet effortless engagement — vowing compassionately [T1] ⇐⇒ yet unattached [T2] [U2T] — as harmony with tathatā ensures irreversible progress, transforming karmic habits into diamond resolve for beings' enlightenment, dissolving extremes of many/few or obtain/not-obtain in the cycle of dependent origination [T1] ⇐⇒ and emptiness [T2] [U2T] ⇐⇒ complete in non-dual divine oneness.)

TEXT: Sariputra: Bodhisattvas in this North which deeply study Perfection of Wisdom, are these many or few?

The Lord: These are many, a good many Bodhisattvas in this North. But only a few are among these which deeply study Perfection of Wisdom, and which as this is being taught, are not demoralized by it. As set out for long in this vehicle are known already beings such as these which pursue, question, and worship Tathāgatas - one's thus gone as one's thus come. These are as perfect, enhancing as well as benefiting all beings. As such these are, as is all. Mere awareness and bare realization are these as spontaneously self-existent, primordial and beyond even purity itself. As, for, and to these do Tathāgatas speak as, for, and to all-knowledge.Even as these pass beyond present births, any thoughts, even unto all-knowledge and Perfection of Wisdom, persist by force of habit [karma]. And this very discoursing/abiding these both discuss and are contented within concerning the ultimate enlightenment. Such as these are Perfection of Wisdom and all-knowledge as related to this. These are neither obstructed nor diverted even by Mara, much less other beings, whether such use will, power, or mantras. As diamond resolve (avidriya samadana) and irresistibly these approach full enlightenment. From hearing Perfection of Wisdom these daughters and sons of good family gain an uncommon degree of zest, confidence and unshakable faith. For all beings these plant wholesome roots. Face to face with Tathāgatas, these utter a vow: "coursing/abiding in practice of Bodhisattvas, we are this we indicate, the way to full enlightenment of many hundreds of living beings, yea, many niyutas of kotis of living beings. We indicate perfect enlightenment to these, instigate and empower, help such to come forth, help these to establish such, help these to irreversible right effort and action." And as these are thought as my thought, these daughters and sons of good family belong to the vehicle of Bodhisattvas who make this vow. As these are confirmed in their faith these attain to rebirth yet in many Buddha-fields, and even here come face to face with Tathāgatas, which indicate Dharma and as such these hear in deep detail Perfection of Wisdom. In many Buddha-fields these indicate this view for all beings as dissolving obstacles to full realization, and help these beings as this quest for full enlightenment of all.

Sariputra: It is wonderful to think this past and future, as present dharma is no-thing. Tathāgatas do not experience such as unaware...no dharma is not cognized, yet beyond even purity...aware as space. Neither is conduct as anything, anywhere, nor anybeing unaware. Such as these cognize even conduct of Bodhisattvas who are zealous for enlightenment, yet even of the slightest earnest intent, for these too exert vigour, if even of slight. And yet O Lord, among these born of good family who at any time deeply study this Perfection of Wisdom, and exert themselves on behalf of these six perfections and of the benefit of all beings, and seek, search and strive deeply to obtain Perfection of Wisdom, some still do not obtain this, while others obtain this without striving to get this. What, O Lord, is the reason for this?

The Lord: So it is, Sariputra. In this past and future, or as present, dharma is nothing. Tathāgatas do not see, hear and feel such as unaware. It is further true at these times in these periods, some Bodhisattva who hunt and search for Perfection of Wisdom do not get this. Others do get this without hunting and searching. These are Bodhisattvas which in this past persistently hunted and searched for this Perfection of Wisdom. It is of such impetus of this former wholesome root these realize Perfection of Wisdom, in spite of the fact these do not now hunt and search for this. And also Sutras different from this, which welcome Perfection of Wisdom, of their own accord come to these. It is a principle Sariputra, a Bodhisattva which persistently hunts and searches for Perfection of Wisdom, after one or two births, realize this, also the other Sutras in accord with the Perfection-of-Wisdom come to one on their own.

Sariputra: Will only these Sutras in accord with six perfections come to this one, and no others?

The Lord: Here also other profound Sutras come to this son or daughter of good family of their own accord. It is as a rule Sariputra, that, Bodhisattvas which indicate this teaching for others on their way to full enlightenment, helping these in their quest for such, help them to irreversibility, and these who also train in this, after these pass through this present birth, on their own these deep Sutras come to these, Sutras which are in accord with non-apprehension of a basis, and which accord with emptiness, and also accord with the six perfections.

Section 10. Added Conclusion to Chapter 10

Chapter X of the Perfection of Wisdom in 8,000 Lines serves as a profound proclamation of the qualities inherent in bearing in mind, studying, and propagating the Perfection of Wisdom (Prajñāpāramitā), revealing it not as a mere doctrinal exposition but as the living embodiment of the Madhyamaka Union of the Two Truths [U2T].

At its core, the chapter illuminates how engagement with this teaching — dependently arisen as a conventional skillful means [T1] ⇐⇒ harmonizes inseparably with the emptiness of inherent existence [T2] ⇐⇒ pointing beyond dualistic extremes to tathatā (suchness), the ineffable true nature of reality.

Bearing in mind Prajñāpāramitā is proclaimed as an act of effortless faith and serene trust, rooted in wholesome accumulations from illusory pasts, where Bodhisattvas neither cower nor reject the teaching but embrace it without discursive effort, as Thusness (tathatā) is trained in without grasping or striving.
This quality transcends the three times — past, present, future — as interdependent ⇐⇒ illusions ⇐⇒ empty ⇐⇒ yet functionally potent, implying that present faith co-arises with past roots and future fruition, all 'there yet not there' like dreams or mirages.

The subtle essence unfolds in the qualifications of irreversible Bodhisattvas, who obtain and understand Prajñāpāramitā without hesitation or doubt, signaling their long-matured path in the Mahāyāna vehicle.
Here, predestination and nearness to prediction are neither inherent achievements nor accidental; they manifest dependently [T1] through vision, praise, worship, hearing, and study ⇐⇒ yet remain empty of fixed essence [T2], dissolving hierarchies of predestined/unpredestined in the Tetralemma (not this, not non-this, not both, not neither).

The five similes — dreaming of the enlightenment terrace, emerging from a forest to signs of habitation, nearing the ocean by absence of landmarks, spring sprouts heralding fruits, and a pregnant woman's symptoms foretelling birth — extract this essence vividly: encounter with the teaching "turns up" or "bends over" as a relative sign [T1] of matured roots, freeing one from fears of lower vehicles, while their illusoriness [T2] reveals primordial interconnectedness, where enlightenment is proximate yet non-linear, complete in non-dual oneness.

Compassion emerges as the relational heart of these qualities, explaining why Bodhisattvas are well-favored by Tathāgatas — not through reified grace, but as an interdependent expression [U2T] of practicing for the weal of many, gods and humans alike.
This favor, like the right attitude to coursing in Prajñāpāramitā — reviewing without growth or diminution, neither as dharma nor no-dharma — embodies "acting without acting": zeal and devotion [T1-interdependence-in-action] ⇐⇒ without attachment or construction [T2-wisdom/emptiness-in-action], where skandhas and all dharmas are unthinkable (inconceivable), non-constructed, and non-abiding.
Effortlessness permeates this, as practice means neither within nor without the teaching, with no true basis for "Bodhisattva" or "practice," aligning with tathatā beyond emptiness-alone as the Ground.

Obstacles, epitomized by Māra's zealous hindrances during recitation or study, further distill the essence: they arise dependently as relative difficulties [T1], akin to those guarding precious treasures, yet prove powerless against undivided attention [T2], which is harmony with tathatā — accepting reality's feedback without judgment or attachment. This undivided focus transforms excitation into reward, dissolving extremes of hindrance/support in the cycle of dependent origination and emptiness, rendering Māra's efforts illusory echoes, free from absolute obstruction.

Sustenance by Buddhas, through their might and Buddha-eye, is not external magical aid but a metaphorical pointer to innate alignment with true nature: Tathāgatas uphold as the non-dual awareness [U2T] that beholds all, even those studying without full training in Thusness, yielding great fruit as Prajñāpāramitā penetrates dharmas' nature for all beings.
This sustenance, like the post-parinirvāṇa spread of sūtras — from South to East, North, and West, dissolving into equal-taste dharmakāya — emphasizes endurance amid decline: right effort [T1] propagates widely in the North during end times ⇐⇒ yet without attachment to dissemination [T2], as teachings appear spontaneously for matured ones.

Finally, the description of northern Bodhisattvas who study without demoralization encapsulates the chapter's pinnacle essence: few in number but diamond-resolved, with unshakable faith and vows to enlighten countless beings, they persist through karmic habits, obtaining profound sūtras on their own accord due to past impetus.
Their qualities — mere awareness beyond purity, guiding others irreversibly — manifest as "acting without acting" [U2T-in-action], where striving and non-striving co-evolve, planting roots without reification, dissolving obstacles in space-like cognition.
Across the chapter, these proclamations converge on the Middle Way: nothing to accept or reject absolutely, only conventionally, as all dharmas are primordially pure, perfect, divine, and 'One' in non-dual sense — pointing to tathatā as the harmonious cycle of illusoriness, free from all extremes, where bearing in mind Prajñāpāramitā awakens the effortless path for the benefit of all.

.
.

Summary of the Qualities Proclaimed in Chapter X

Chapter X of the Perfection of Wisdom in 8,000 Lines proclaims a multifaceted set of qualities that define the act of bearing in mind, studying, and engaging with the Perfection of Wisdom (Prajñāpāramitā). These qualities are not inherent attributes but arise interdependently through the Union of the Two Truths [U2T], functioning conventionally [T1] as markers of a Bodhisattva's maturation [T1] ⇐⇒ while empty of fixed essence [T2] ⇐⇒ embodying effortless harmony with tathatā (suchness) as pointed out by the Union of the Two Truths [U2T].

- - At the heart is faith and serene trust: irreversible Bodhisattvas exhibit unwavering belief, full-hearted confidence, and bodhicitta (enlightenment-mind) upon hearing the teaching, without becoming cowed, depressed, or terrified, reflecting accumulated wholesome roots from past Buddhas and spiritual friends.
  - Another key quality is non-grasping effortlessness in Thusness: Bodhisattvas train and progress in tathatā without discursive effort or conceptual fixation, not standing in notions of skandhas (form, feeling, etc.) as inherent, yet making functional efforts conventionally — crossing dualistic floods "without pushing forward or staying in place."
    This includes irreversibility and predestination: those who understand without hesitation or doubt are marked by long-set roots in the Mahāyāna vehicle, nearing prediction to enlightenment, even if unpredestined ones engage fearlessly through vision, praise, worship, hearing, or deeper study.
  - Proximity to enlightenment through matured roots is highlighted via similes, where encountering the teaching signals well-collected accumulations, freeing from fears of lower paths and delighting divinities, as wholesome karma bends Prajñāpāramitā toward the practitioner. Compassionate favor from Tathāgatas arises from practicing for the weal of many, out of world-encompassing empathy, without reified hierarchy.
  - The right attitude manifests as increasing perfection without growth or diminution: reviewing the teaching as neither dharma nor no-dharma, with zeal unto emptiness, non-constructing grounds like all-knowledge—practicing neither within nor without, unthinkable and non-abiding.
  - Amid obstacles, undivided attention and resilience prevail: persistence against Māra's hindrances, transforming difficulties into opportunities, as the teaching's space-like purity invites challenges yet renders them impotent through non-attachment.
  - Sustenance by Buddhas' might — metaphorically, alignment with innate awareness—upholds study and training in Thusness, even without full grounding, yielding profound mental reward and penetration into dharmas' nature for all beings.
  - In propagation, right effort in dissemination ensures post-parinirvāṇa spread, with qualities like dedication and preservation equating practitioners to Tathāgatas, widespread in the North during end times among matured ones.
  - Finally, northern Bodhisattvas exhibit diamond resolve and unshakable zest: uncommon confidence, vows to enlighten countless beings, irreversible guidance, and spontaneous obtainment of sūtras due to past impetus, beyond demoralization, as bare realization primordial and space-like, benefiting all without obstruction. These qualities collectively proclaim bearing in mind as the Middle Way: effortless, compassionate, and illusory, pointing to tathatā's non-dual perfection.