Gileht - Pajna8k-C16

Prajñāpāramitā Sūtra 8K
Chapter 16 - Suchness

(What is the true nature of reality as it is (Suchness / Tathātā), the omnipresent timeless limitless infinite unconditioned unborn unchanging unceasing Ground / Basis / Source of all dharmas in both saṃsāra and nirvāṇa? What is our best conceptual pointer to it? How do we perceive the world once we have realised it? What should we do in order to get to it? How do we act once we have realised it? What is the relation between the ordinary perceived world and this reality as it is? The perfection of wisdom teaches ‘acting / perceiving without acting / perceiving’, without attachment, reification, effort or absolute – the Middle Way in accord with reality as it is (tathātā) as pointed out by the Union of the Two Truths [U2T]. Enlightenment is an effortless revelation of reality's indescribable nature (tathātā, suchness). The path is a gradual effortless alignment with reality as it is (tathātā) as pointed out by the Union of the Two Truths [U2T]. Also pointing to the primordial purity of everything (Buddha-nature).)

Main Index

Chapter XVI - Suchness / Tathātā / Reality-as-it-is (inconceivable, omnipresent, indivisible, infinite, timeless, unlimited, unborn, unconditioned, unchanging, unceasing, non-dualistic, non-conceptual, true nature of all dharmas, pure or impure) as pointed out by the Union of the Two Truths [U2T / U2T-2T / U2T-GM].

“Step into the heart of enlightenment's mystery with Chapter 16 of the Perfection of Wisdom in 8,000 Lines, where the profound essence of "suchness" (tathātā) unfolds like a boundless sky, inviting you to explore the seamless dance [U2T] between the apparent world of forms [T1] and the truth of emptiness [T2]. Through Subhuti's luminous discourse and the Lord's timeless guidance, witness how all phenomena — illusory yet vivid, empty [T2] yet functional [T1] [U2T] — reveal their primordial purity in the Union of the Two Truths [U2T], dissolving barriers to awakening with cosmic quakes and waves of liberation. Whether you're a seeker pondering the paradox of effortless enlightenment or a practitioner yearning for the Middle Way's freedom, this chapter beckons you to transcend [T2] (without rejection) conceptual veils (conventional truths) [T1] [U2T-in-action], embrace non-dual compassion, and discover the indescribable reality that unites all paths in the Great Vehicle — promising insights that resonate eternally for the benefit of all beings.”

Last update: September 02, 2025
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Introduction

Chapter 16 of the Perfection of Wisdom in 8,000 Lines marks a pivotal deepening into the core concept of "suchness" (tathātā), presenting it as the ultimate, indescribable true nature of all dharmas (phenomena) and reality itself.

Situated within the broader dialogue between the Buddha (the Lord), Subhuti, Sariputra, and other figures like Sakra and the gods, this chapter builds on preceding explorations of emptiness and non-production, shifting focus to suchness as the harmonious union that transcends [T2] (without rejection [T1]) dualities and conceptual extremes (i.e. conventional truths) [U2T].

Drawing from the Madhyamaka frame of reference, suchness is elucidated not merely as emptiness (the second truth, T2) but as the inseparable interplay of dependently co-arisen relative appearances (the first truth, T1) ⇐⇒ and emptiness of inherent existence [T2] ⇐⇒ the Union of the Two Truths [U2T].

At its heart, Chapter 16 unfolds through Subhuti's profound exposition on Tathāgata-suchness — the suchness of the Buddha — portrayed as unobstructed, immutable, undifferentiated, and infinite, identical with the suchness of all dharmas.
This identity underscores the illusory nature of phenomena: like reflections, mirages, or dreams, dharmas appear functional yet are "there, yet not there," without trace, cause, or path in absolute terms.

The chapter's dramatic elements, such as the earth's quaking in six ways upon the discourse and the subsequent liberations of monks, nuns, gods, and Bodhisattvas, vividly illustrate the transformative power of realizing suchness — removing obstructions to enlightenment without inherent production or cessation, aligning with the Middle Way free from acceptance, rejection, or purification in absolutes.

Subtle paradoxes emerge, such as enlightenment's "difficulty" stemming from its non-attainability (as all is already suchness-like space), yet its inherent ease in primordial purity where no dharma truly turns away.

Interwoven with practical guidance, the chapter emphasizes the Perfection of Wisdom as "acting without acting [U2T-in-action]": engaging conventionally in virtues like compassion and the six perfections [T1] ⇐⇒ while aware of the three spheres' (subject, action, object) emptiness [T2] [U2T-in-action], thus harmonizing effort (T1-acting) with non-effort (T2-without-acting) in accord with Reality as it is (tathātā / Suchness) as pointed by the Union of the Two Truths [U2T].

The union of skillful means [T1] and Perfection of Wisdom [T2] [U2T-in-action], facilitated by the role of 'good friends,' prevents falls to lower vehicles (Sravaka or Pratyekabuddha), unifying all paths in the Great Vehicle (Mahāyāna) through suchness's non-differentiation.

The requisites for going forth — equanimous compassion, abstention from evil, and maturing beings via co-production — transform the path into non-dual maturation.

This chapter thus serves as a gateway to understanding enlightenment not as conquest but as revelation of inherent suchness, fostering patient acceptance of non-production for the benefit of all beings. It invites readers to transcend [T2] (without rejection [T1 ]) conceptual grasps [U2T-in-action], pointing to reality beyond words [suchness] where Bodhisattvas embody effortless alignment with the inconceivable, setting the stage for subsequent explorations of irreversibility and Mara's deeds in later chapters.

Section 1. Tathāgata-Suchness – Describing without describing reality as it is / suchness / tathātā / the true nature of reality and of all dharmas. It is described as the Union of the Two Truths about all dharmas [U2T].

(Summary 1: In this section, Subhuti elucidates the profound nature of perceived dharma [T1] as the non-perception of all phenomena [T2], aligning perfectly with the Union of the Two Truths [U2T].
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Here, dharma is presented as unobstructed and like space, transcending even ultimacy, where no trace of phenomena can be cognized prior to, during, or after their apparent arising.
– This non-observation reveals the illusory quality of all dharmas (‘there, yet not there’): they seem to exist as dependently co-arisen appearances [T1] ⇐⇒ yet are empty of inherent existence [T2] [U2T], neither truly being nor capable of being what they appear to be.
– Thus, no dharma exists inherently [T2] ⇐⇒ yet all dharmas "are" in their relative functionality [T1] [U2T].
– This points to the Middle Way: free from all extremes and middle, like existence, non-existence, both, neither, affirmation, negation, both, neither, where phenomena are like illusions — relatively present yet ungraspable in absolute terms, "there, yet not there."
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Subhuti further deepens this by asserting the ‘oneness’ of all dharmas in suchness (tathātā) (in the non-dual sense: not different/many, not identical/one, not both, not neither; beyond all conditioned dualistic conceptual proliferation).
– This suchness embodies primordial purity: all dharmas are interconnected, pure, perfect, complete, divine, and "One" in a non-dual sense, transcending all extremes of the tetralemma applied to any duality (not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is).
– There is no inherent opposites, as suchness is beyond opposites / dualities; no inherent cause / causality / effect, as it is non-produced (unborn) and without inherent origination / duration / cessation / rebirth / liberation from any thing, being, process or cycle; no inherent follower / path / result, as no inherent path can be cognized.
– This reflects the Madhyamaka reasoning: tetralemma ⇐⇒ emptiness [T2] ⇐⇒ dependent origination [T1] ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ Illusory nature ⇐⇒ Middle Way ⇐⇒ Primordial Purity ⇐⇒ Cycle. Where ‘⇐⇒’ means one side implies the other.
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The gods recognize Subhuti as an emanation/manifestation [M] of this inconceivable Reality / Suchness / Ground [G] as pointed out by the Union of the Two Truths [U2T] [UGM], born as an image of the Tathāgata, highlighting that even enlightened figures like Subhuti are manifestations [M] of this “omnipresent timeless non-dual infinite limitless unborn unconditioned unchanging unceasing Ground [G] / Suchness / Tathatā / [UGM]” — a manifestation [M] neither born nor unborn, neither coming nor going, established without beginning / middle / ending.
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Subhuti clarifies that he is born as a reflection [M] of Tathāgata-suchness (the Suchness) [G] [UGM], immutable and undifferentiated, the same as the suchness of all dharmas.
– This suchness is empty even of itself [UGM / U2T-GM], so Subhuti emanates as a non-image through the non-establishable order of suchness. It is non-dual, belonging nowhere, infinite and unlimited, without division into two or more.
(i.e. The Ground and its unceasing spontaneous Manifestations are inseparable, interdependent, co-defined, co-evolving, co-imputed by the mind [T1-GM] ⇐⇒ thus both empty of inherent existence, never absolute [T2-GM] [U2T-GM] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’].)
– The two truths themselves are subject to the Union of the Two Truths [U2T-2T]: the two truths are inseparable, interdependent, co-defined [T1-2T] ⇐⇒ and thus empty of inherent existence [T2-2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
– Suchness of Tathāgatas and all dharmas is identical, non-producible, and at all times non-dual [UGM].
– In this sense, Subhuti is the image of all Tathāgatas, beyond phenomena, yet nothing is "lopped off" from suchness (i.e. The Ground and its Manifestations are inseparable [UGM]), which remains unbroken infinity, devoid of center or direction. This primordial purity ensures no outside agent can fracture it, affirming the Middle Way's freedom from acceptance or rejection in absolute terms.
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The section subtly integrates the Perfection of Wisdom as "acting without acting" — conventionally engaging [T1-3S] ⇐⇒ without attachment, reification, effort or absolute [T2-3S], while aware of the true nature of the three spheres (subject, action, object) [U2T-3S].
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Subhuti's suchness conforms to that of Tathāgatas through past, future, and present suchness, and vice versa, in a sameness without division (i.e. One inconceivable Ground, many inconceivable manifestations, pure or impure). Even the suchness of a Bodhisattva realizing enlightenment is the same as that of full enlightenment, calling forth the Tathāgata.
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This underscores that enlightenment is not a production or attainment but a revelation of the true nature of reality as it is (of all dharmas) / suchness / tathātā as pointed out by the Union of the Two Truths [U2T], where conventional actions [T1] ⇐⇒ harmonize with ultimate emptiness [T2] [U2T-in-action].
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The subtle essence lies in suchness as the indescribable reality (tathātā), pointed to by the Union of the Two Truths [U2T], transcending without rejecting dualities while encompassing all phenomena as illusory yet primordially pure manifestations [UGM].)

TEXT:
[Unconditionally non-dualistically non-conceptually directly perceiving / realizing / experiencing without perceiving / realizing / experiencing reality as it is / suchness / tathātā / the true nature of all dharmas. It is described as the Union of the Two Truths about all dharmas [U2T]. That is the unconditioned unborn unchanging unceasing part of all experiences / phenomena; everything else is impermanent. That is the stable Ground / Basis / Source of all dharmas. It has many names, and is compared to many similes (ex. space); but these are mere fingers pointing at the moon, not the moon itself. All appearances are manifestations [M] inseparable from this Ground / U2T [UGM / U2T-GM], inseparable like the two truths are inseparable [U2T-2T].]
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Subhuti: As non-observation of all dharmas, to be sure, is this dharma set forth.
Nowhere is this dharma obstructed.
Identical with space this dharma is, beyond even ultimacy marked with non-obstruction, as no trace can be purely cognized of such prior to, during, or after, any dharma which is indicated only by, what's best described as objective observation and appearance.
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When purely cognized unconditionally,
dharma (as all phenomena whatsoever) comes to be revealed as
some 'thing' which can only seem to be what it is [T1]
⇐⇒ yet neither is nor can be what it seems [T2] [U2T].
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No-dharma exists as such [T2] ⇐⇒ yet all dharmas are [T1] [U2T].
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At what seems the very least, perception will vouch for such [T1]
Yet, perception 'itself' is identical with this mysterious dharma [T2] [U2T].
These are 'all' identical.
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(i.e. This Union of the Two Truths [U2T] is our best conceptual pointer to the inconceivable, omnipresent, infinity, timeless, unlimited, unborn, unconditioned, unchanging, unceasing, non-dual, non-conceptual, pure Ground of all Manifestations [UGM], the inconceivable true nature of all dharmas, reality as it is (suchness, tathātā). But, still, it is just a finger pointing at the moon, not the moon itself.)

So now, any dharmas -as- such, cognized -in- such cannot be purely cognized as other -than- such.
So, here is no counterpart, as pure emptiness without any second (Union of the Two Truths), nor even a first from which a second might be determined Such is incalculable, beyond number, immeasurable, truly infinite...purely no-thing whatsoever.
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Here is no opponent, as such is
beyond all opposites (non-dual: not many, not one, not both, not neither).
Such as this is appears [T1] without a trace [T2].
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Here can be no cause (causing without causing), indeed, here is no cause to become as such.
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This is non-produced (producing without producing) (as, by some other acting as producer, or doing something to produce), as here is no occasion such as rebirth from some thing other than what this simply is.
Here can be no path (practicing without practicing), as in truth no path exists which can be cognized.
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(i.e. This Ground is inconceivable, beyond all conditioned, dualistic conceptual proliferation; not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is; beyond all description / conceptualisation, differentiation / discrimination / comparison, causality / production, form / matter-energy, space and time. And that doesn’t mean we need to reject all conventional truths.)

[It is the same inconceivable Suchness (true nature) for all dharmas, things, beings, processes, cycles … in both saṃsāra and nirvāṇa.]
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Sakra and the Gods: Born as this image of the Lord is Disciple holy Subhuti, this Elder.
Whichever dharma Subhuti demonstrates is merely indicated [T1] ⇐⇒ truly an emanation of emptiness [T2] [U2T].

Subhuti: As he is not born (born without being born) is Subhuti the Elder born as this image of Tathāgata.
He is born as this reflection of Tathāgatas Suchness.
As neither coming nor going (coming/going without coming/going), so Subhuti, of Suchness neither comes nor goes.
With nothing whatsoever to establish any beginning
(origination/duration/cessation without origination/duration/cessation),
Subhuti the Elder simply is this Tathāgatas Suchness.
Suchness as Tathāgata and Suchness as all dharmas is this same thing...these are 'both' Suchness and same as Subhuti this Elder.
This image as Subhuti the Elder is Suchness; hence this same manner of Tathāgatas.

[Union of the Two Truths about Suchness [U2T/2T], about the Ground and its Manifestations [UGM / U2T-GM], about the three kayas [U3K / U2T-3K].]
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Yet, Suchness is also empty of anything as Suchness, [T2] ⇐⇒ so as this non-image of Suchness Subhuti emanates [T1] [U2T].
(i.e. Suchness is also empty of inherent existence, never absolute [T2] ⇐⇒ because dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] [U2T] [U2T-GM].)

[Again, it is the same inconceivable Suchness for all dharmas, things, beings, processes, cycles … in both saṃsāra and nirvāṇa.]
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It is in this sense Elder Subhuti is emanated as this image of Tathāgatas as a result of the non-establishable order of Suchness of Tathāgata. (i.e. All dharmas are manifestations inseparable from the Ground / Suchness [UGM] [U2T-GM].)
Subhuti's Suchness is immutable and unchangeable, indiscriminate and undifferentiated Suchness of Tathāgatas.
Thusly Subhuti this Elder, immutable, unchangeable, indiscriminated, undifferentiated, through this Suchness, is this very image of any and all Tathāgata. (i.e. All dharmas, pure or impure, are like that [U2T].)

So again, just as this Suchness of Tathāgatas, immutable and undifferentiated, is nowhere obstructed, so also Suchness of all dharmas is immutable and undifferentiated.
Suchness of Tathāgatas, and this Suchness of all dharmas, are infinite and unlimited Suchness, neither two, nor any division of any one is possible.

A non-dual Suchness, however, is nowhere, is 'from' nowhere, 'belongs to' nowhere.
It is as it is Suchness belonging nowhere it is non-dual.
Here through non-producible Suchness this Elder Subhuti is emanated even as non-image of all Tathāgatas.
Non-producible Suchness, however, is no time not Suchness and non-dual.
It is in this non-sense [emptiness] Elder Subhuti emanates as any and all imagery of 'the race' of Tathāgatas beyond any and all phenomena.
As Suchness of Tathāgata is indiscriminate and undifferentiated, at all times and in all dharmas, so Suchness of the Emanant Subhuti.

[Like in the case of the Union of the Two Truths [U2T], the Ground and its Manifestations are inseparable, never dual [UGM].]
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For this reason, although this seems a duality [GM] in which Subhuti has been conjured up from Suchness of Tathāgatas, nevertheless nothing is lopped off 'from' [UGM] any Suchness, which as unbound infinity devoid even of any center or direction, remains perfect and unbroken, as one cannot apprehend any real or imagined outside agent which could break such apart.
In this sense is the Emanant Subhuti the Elder [as other than Eminent] emanated as this image of any Tathāgata.

As Suchness of Tathāgata cannot be other than, or outside Suchness of any and all dharmas, so also Suchness of Subhuti.
So also, whatever is, or appears as outside Suchness of dharmas, this is nothing which is not also Suchness.
Suchness of Subhuti is here just the same as Suchness of all dharmas, Suchness of all Tathāgatas.
Subhuti the Elder undergoes this experience of Suchness of all dharmas.
As such an emanated image of Suchness is Subhuti called "emanated such as Tathāgatas."
It is also by and as Suchness of Tathāgatas [and not only his own] he conforms to Suchness.
It is just through Suchness of Tathāgatas he conforms to any 'past' Suchness, as it is also through any 'past' Suchness he conforms to Suchness of Tathāgatas.
Likewise with future and present dharmas as Suchness.
It is through Suchness of Tathāgatas he conforms to any such 'thing' as past, future and present Suchness, and it is through any past, future and present Suchness he conforms to Suchness of Tathāgatas.
In this sameness of elucidation, Suchness of Subhuti, and any past, future and present Suchness, and Suchness of the Tathāgatas, are not two, nor any division such as any past, future, or present.
Suchness of any and all dharmas and Suchness of Subhuti are anywhere or as anyway not two, nor any division.
And also, Suchness of the Lord as he is a Bodhisattva is Suchness of the Lord as he realizes full enlightenment.
And this is same Suchness through which any Bodhisattva, as one definitely realizes full enlightenment, comes to be called a 'Tathāgata'.

Section 2. The Earth Shakes and Many Are Saved – The manifold realizations (enlightenment) amid non-production (emptiness): Awakenings without inherent awakening, various levels of liberation free of clinging and outflows, patient acceptances of the unproduced, all emanating in formless form [M] from the Ground [G] [UGM] beyond depth, duality, or attainment.

TEXT: As this disquisition of Suchness of the Tathāgatas takes place, the great earth shakes in six ways, stirs, quakes, is agitating, resounding and tumbling, as Tathāgata remove any obstruction to full enlightenment.

Subhuti: It is thus, O Gods, Subhuti the Elder is emanates as this formless form of Tathāgata.
But he is not emanated as an image of form, nor any fruits of a holy life, from the fruit of a Streamwinner to Buddhahood.
As any dharmas which may appear to be born after the image of anything, or in any image of which these may appear to be born [T1], do not exist, still are these not got at [T2] [U2T], thusly Subhuti the Elder emanates in the image of Tathāgata.

Sariputra: Suchness, O Lord, courses/abides beyond even depth (i.e. inconceivable, like magic to us)!

The Lord: So it is, Sariputra.

Yet as this disquisition of Suchness is expounded (i.e. the consequences depend on the realization of the students),
– the minds of three hundred monks are freed from the outflows, without any further clinging.
– Five hundred nuns obtain the pure, dispassionate and unstained dharma-eye.
– Five thousand Gods, who in the past had made the necessary preparations, acquire this patient acceptance of dharmas which fail to be produced.
– And the minds of six thousand Bodhisattvas are freed from the outflows, without any further clinging.

(Summary 2:

1. The Setting and Symbolic Event: The Earth's Shaking

- The section opens with a dramatic cosmic response to the "disquisition of Suchness of the Tathāgatas." As this teaching unfolds, the great earth shakes in six ways: it "shakes, stirs, quakes, is agitating, resounding, and tumbling." This is not mere metaphor but a symbolic manifestation of the transformative power of the doctrine, signifying the upheaval and dissolution of deluded views and attachments.
- The shaking is explicitly linked to the Tathāgatas' role in "removing any obstruction to full enlightenment" (samyaksaṃbodhi). As we discussed, these obstructions encompass a broad array of barriers:
  - Internal/Afflictive Obstructions (kleśāvaraṇa): Defilements like ignorance, greed, hatred, pride, sloth, inferior thoughts, lack of faith, and attachments to the skandhas (aggregates: form, feeling, perception, impulses, consciousness) as permanent or impermanent.
  - Cognitive Obstructions (jñeyāvaraṇa): Subtle misconceptions about reality, such as viewing dharmas as inherently existent, produced, or graspable, which prevent omniscient wisdom.
  - External Influences: Mara's temptations (e.g., doubts, distractions, temptations toward lesser paths like rebirth among gods or formless trances), lack of supportive conditions (e.g., skill in means, good spiritual friends, pure conduct), and self-doubt (e.g., "I am not predestined for perfect wisdom").
- Removal occurs through the teaching itself: the exposition of Suchness directly cuts through these veils by revealing the empty, signless, and wishless nature of all phenomena. The Tathāgatas sustain practitioners with their power, ensuring irreversibility and alignment with non-dual wisdom. Conventionally, this leads to realizations; ultimately, since dharmas are non-produced, removal doesn't "produce" anything new — obstructions and enlightenment alike are empty.
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2. Subhūti's Emanation and the Paradox of Formlessness

- Subhūti the Elder is described as "emanating [M] as this formless form of Tathāgata [G] [UGM]." However, he is "not emanated as an image of form, nor any fruits of a holy life, from the fruit of a Streamwinner to Buddhahood."
- This highlights a key paradox: Any dharmas that "may appear to be born after the image of anything, or in any image of which these may appear to be born, do not exist, still are these not got at." In other words, all apparent phenomena — including emanations, forms, and spiritual attainments — are ultimately ungraspable and non-existent in an inherent sense.
- Subhūti's emanation thus occurs "in the image of Tathāgata" only conventionally, underscoring the sutra's emphasis on emptiness. As we noted in our discussion, this aligns with the ultimate truth where "nobody is enlightened" because there is no independent self or attainment; everything is a designation without svabhāva (inherent existence).
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3. Dialogue on the Depth of Suchness

- Śāriputra interjects: "Suchness, O Lord, courses/abides beyond even depth!" This exclamation reflects the ineffable, transcendent quality of tathatā — it defies conceptual depths, dualities, or limitations.
- The Lord (Buddha) affirms: "So it is, Śāriputra." This simple agreement reinforces the teaching's authority, inviting contemplation on how Suchness encompasses all while remaining beyond grasp.
- Yet, the dialogue transitions seamlessly into the practical effects of the discourse, bridging the ultimate (transcendence) and conventional (transformative outcomes).
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4. The Enlightenments and Realizations: Conventional Fruits of the Teaching

- As the disquisition continues, multiple groups experience spiritual advancements, fulfilling the "promise" of obstruction removal on a conventional level. These are described as direct results of the teaching and earth's shaking, illustrating the sutra's theme that perfect wisdom (prajñāpāramitā) catalyzes awakening:
  - 300 monks: Their "minds are freed from the outflows (āsravas), without any further clinging." This denotes liberation from defilements like desire and ignorance, akin to arhatship in śrāvaka terms — a form of enlightenment focused on personal nirvana.
  - 500 nuns: They "obtain the pure, dispassionate and unstained dharma-eye" (dharma-cakṣus), an insight into the arising/ceasing of phenomena, often marking entry-level enlightenment (e.g., stream-entry) with undistorted vision.
  - 5,000 gods: Those who "in the past had made the necessary preparations" (implying prior merit and Bodhisattva aspirations) "acquire this patient acceptance of dharmas which fail to be produced" (anutpattika-dharma-kṣānti). This is a pivotal Bodhisattva attainment, fostering equanimity toward emptiness and marking irreversibility on the path to Buddhahood.
  - 6,000 Bodhisattvas: Similarly, their "minds are freed from the outflows, without any further clinging."
    In section 3, Sariputra inquires about the cause of the Bodhisattvas' minds being freed from outflows without clinging, as observed in the prior awakenings, instead of full removal of the obstruction to omniscience?
- These events counter the notion that "nobody is enlightened," as we clarified: Conventionally, many achieve realizations, with the gods and Bodhisattvas aligning toward Mahayana ideals. However, ultimately, these are empty — no "person" attains a "thing" called enlightenment, as dharmas "fail to be produced."
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5. Integration with Our Discussion: Key Insights and Paradoxes

- Obstructions and Removal: The section exemplifies how Tathāgatas remove barriers through teaching, leading to these outcomes. Yet, as you pointed out, removal doesn't "produce what was promised" in an ultimate sense — enlightenment isn't a created entity but the recognition of inherent Suchness. This resolves the apparent discrepancy: Conventional progress occurs, but ultimate reality transcends production or attainment.
- Enlightenment vs. Buddhahood: The realizations here represent forms of enlightenment (bodhi) but not necessarily full Buddhahood (anuttarā samyaksaṃbodhi). Monks and nuns achieve śrāvaka-like liberations (personal freedom from outflows), while gods and Bodhisattvas advance on the Mahayana path toward omniscient, compassionate Buddhahood. The sutra contrasts these "fruits of a holy life" with the supreme goal, emphasizing that even Buddhahood is empty.
- Conventional vs. Ultimate Truth: The text operates on two levels (saṃvṛti-satya and paramārtha-satya). Conventionally, the shaking and enlightenments demonstrate the efficacy of prajñāpāramitā; ultimately, as Subhūti explains, all is formless and non-existent. This addresses your initial realization: The "promise" of enlightenment is fulfilled conventionally but dissolves in emptiness, avoiding contradiction.
- Broader Implications: This section encourages Bodhisattvas to course without coursing in perfect wisdom, without attachment, using skill in means (upāya-kauśalya) to benefit beings. It warns against lesser paths and highlights the role of preparation (e.g., for the gods), while affirming the Tathāgatas' supportive grace.
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In essence, Section 2 serves as a vivid encapsulation of Prajñāpāramitā's dialectical approach: It celebrates transformative events while deconstructing them through emptiness, urging practitioners toward the non-dual realization of Suchness.)

Section 3. The Perfection-of-Wisdom and Skill in Means – The balanced flight to Buddhahood amid non-duality [U2T]: Vast merit as the body, yet wings of wisdom (emptiness, signlessness, wishlessness) and skillful means (adapted compassion without reification) essential; lacking harmony, one crashes into partial realizations (reality-limit of Śrāvakas or Pratyekabuddhas), not omniscience—practicing without practicing, aware of the three spheres' interdependence [T1-3S] ⇔ emptiness [T2-3S], beyond effort, attachment, or absolute signs.

TEXT: Sariputra knows the thoughts of these Bodhisattvas are free from the outflows, without any further clinging, and asks the Lord for the reason, or cause, of such.

The Lord: These Bodhisattvas honor five hundred Buddhas, and during all this time are generous, disciplined, perfecting patience, exercise diligence, and concentration.
But these are not upheld by the Perfection-of-Wisdom and lack in skill in means (i.e. not acting without acting, without attachment, reification, effort or absolute).
And so, although these gain this path of emptiness, course/abide in Signlessness, put their minds to work on Wishlessness, yet still wanting skill in means these realize the reality limit, and come forth on the level of Sravaka Disciple or Pratyekabuddha, still not coming forth toward the level of a Buddha.
Suppose here is a very huge bird, one hundred, or up to five hundred miles large, but without any wings, or with crippled or damaged wings.
This bird now wants to fly down to Jambudvipa from the Heaven of the Gods of Thirty-three.
In intermediate space, the middle of its journey to Jambudvipa, it wants to return to the Gods of Thirty-three, is it able to do so?

Sariputra: No, Lord.

The Lord: And can it hope to come down on Jambudvipa without damage or injury?

Sariputra: No, Lord.
It is bound to get damaged and injured, and as it drops down on Jambudvipa it incurs death or deadly pain.
Just the fact that, whereas its body is huge, the strength of its wings is insufficient, so it just drops down from above.

The Lord: So it is, Sariputra.
Even as a Bodhisattva, after one raises one's mind to full enlightenment, for countless aeons, gives gifts, shows discipline, perfects patience, exercises diligence, and has excellent concentration, how ever great this setting forth and this thought raised to full enlightenment, – as one is not upheld by the Perfection-of-Wisdom and lacks skill in means (i.e. not acting without acting, without attachment, reification, effort or absolute), one is bound to fall on the level of Sravaka Disciple or Pratyekabuddha.

Furthermore, Sariputra, it may be as this Bodhisattva brings to mind, and retains in one's mind, of the Buddhas and Lords, past, future and present, the self-discipline, the concentration, the wisdom, the emancipation, the vision and cognition of emancipation, – but all this after the manner of a sign (reification), this sign being an object of attention, a basis of recognition, or some such occasion for entrancement.
This one now neither knows nor sees self-discipline of Tathāgatas, nor their concentration, or wisdom, or emancipation, nor their vision and cognition of emancipation.
Ignorant of these, blind to these, one hears this word 'emptiness', treats this as a sign, and wishes to covert [this (imagined) mass of merit] over into full enlightenment [which one regards as emptiness].
As consequence such a one as this remains on the level of a Sravaka Disciple or Pratyekabuddha, – as the fact is, this one is not upheld by the Perfection-of-Wisdom, and as well does this one lack in skill in means (i.e. not acting without acting, without attachment, reification, effort or absolute), both more silent than a whisper, and a gentle wind from space providing innate guidance.

Sariputra: As I understand the meaning of the Lord's teaching, although a Bodhisattva is joined to a huge carriage of merit, as long as this one is not upheld by the Perfection-of-Wisdom and is without skill in means (i.e. not acting without acting, without attachment, reification, effort or absolute), such a one lacks the good friend, and this one's attainment of full enlightenment is uncertain.
A Bodhisattva aspiring to reveal full enlightenment for others and self, in this develops this Perfection of Wisdom, even as skillful means.

The Lord: So it is, Sariputra.

Sakra and the Gods: Unfathomable, O Lord, is the Perfection-of-Wisdom! Difficult to win, exceedingly hard to win is full enlightenment!

The Lord: So it is, O Gods.
Deep is this Perfection of Wisdom.

Difficult to win, exceedingly hard to win is full enlightenment, as one is weak in wisdom, below the mark in diligence and resolve, unskilled in means (i.e. not acting without acting, without attachment, reification, effort or absolute), and as one serves friends who have less than good intent and action.

(Question: Section 3 seems to say that:

– Full enlightenment, Buddhahood, requires a Path composed of the Union of virtuous adapted skillful means combined with the Perfection of Wisdom, thus in accord with the View and the Fruit.
– One without the other is insufficient, like the two wings of a bird.
– Lacking the Perfection of Wisdom and/or skill in means (i.e. not acting without acting, without attachment, reification, effort or absolute), one falls short, realizing only the reality-limit on the levels of Sravaka Disciples or Pratyekabuddhas, not Buddhahood (omniscience).
– Full enlightenment, Buddhahood, requires acting / practicing without acting / practicing, without attachment, reification, effort or absolute, always aware of the true nature & dynamic of the three spheres involved – ex. subject/actor, relation/action, object/result – their inseparability, interdependence, co-definition, co-evolution, co-imputation [T1-3S] ⇐⇒ and emptiness of inherent existence [T2-3S] [U2T-3S].
– Enlightenment's difficulty stems not from inherent obstacles
but from failing to harmonize the two truths in action [U2T-in-action].

Question: What are the 'skillful means' in question? And that is exactly the Perfection of Wisdom in this context? Is it the Union of the Two Truths?

Your interpretation of the text from Section 3 of Chapter 16 ("Suchness") in the Perfection of Wisdom in 8,000 Lines (Aṣṭasāhasrikā Prajñāpāramitā Sūtra) is spot on and aligns closely with the Mahayana principles embedded in the sutra. It emphasizes the necessity of balancing compassionate action (skillful means) with profound insight (perfection of wisdom) to achieve full Buddhahood, rather than partial realizations. The bird metaphor vividly illustrates this: A massive body (accumulated merit from virtues like generosity and diligence) without strong wings (wisdom and skillful means) leads to a crash-landing on lower levels of awakening. Lacking this harmony results in reifying (treating as inherently real) concepts like emptiness or merit, which traps one in dualistic views and prevents omniscience.

Below, I'll address your specific questions step by step, drawing directly from the provided text and the broader context of the sutra (as translated by Edward Conze). I'll also tie in your points about non-attachment, non-reification, the three spheres (trimandala: subject/actor, relation/action, object/result), and the inseparability/interdependence of phenomena [T1-3S] with their emptiness [T2-3S], which resonates with Madhyamaka philosophy's Union of the Two Truths [U2T]. This section builds on Section 2's themes of Suchness (tathatā) and non-production, showing how wisdom and means enable "acting without acting" to transcend obstructions.
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1. What Are the 'Skillful Means' (Upāya-Kauśalya) in Question?

- - Definition in the Context: Skillful means refers to the adaptive, compassionate methods or strategies that Bodhisattvas employ to benefit beings and accumulate merit, while avoiding attachment to those actions or their results.
    It's not just any virtuous activity but one that's "skillful" (kauśalya) — tailored to the capacities of sentient beings, free from egoistic motives, and integrated with wisdom to prevent reification (treating phenomena as inherently existent or "signs").
    In the text, it's contrasted with mere accumulation of virtues (e.g., generosity, discipline, patience, diligence, concentration) without this skill, which leads to falling short.
    - The Lord explains: Bodhisattvas who honor Buddhas and practice the five perfections (pāramitās: generosity/dāna, discipline/śīla, patience/kṣānti, diligence/vīrya, concentration/dhyāna) for countless aeons still "lack in skill in means" if not upheld by wisdom (i.e. not acting without acting, without attachment, reification, effort or absolute).
      As a result, they "realize the reality limit" (bhūtakoṭi, the edge of conditioned reality) on the levels of Śrāvakas (Disciples, focused on personal liberation) or Pratyekabuddhas (solitary realizers), not Buddhahood.
    - Skillful means ensures that practices are performed "without attachment, reification, effort or absolute," as you noted — meaning without grasping at a self (subject), the action (relation), or the outcome (object) as inherently real. This avoids "entrancement" by signs (nimitta), where one treats dharmas (phenomena) as objects of fixation.
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  - Key Elements from the Text:
    - Adaptive Compassion: It's about guiding others toward enlightenment while aspiring for one's own Buddhahood. Śāriputra summarizes: "A Bodhisattva aspiring to reveal full enlightenment for others and self, in this develops this Perfection of Wisdom, even as skillful means." This implies means that are "virtuous adapted skillful means," as you said—customized to beings' needs (e.g., teaching in ways they can understand) and combined with the Bodhisattva vow (praṇidhāna) to save all.
    - Non-Dual Action: Skillful means involves "acting without acting" (wu wei-like in Buddhist terms): Performing deeds like giving or meditating without clinging to the three spheres.
      For example, when a Bodhisattva "brings to mind... the self-discipline of Tathāgatas" but does so "after the manner of a sign," they reify it, leading to ignorance.
      True skillful means treats these as empty—interdependent [T1-3S] yet devoid of inherent existence [T2-3S]—allowing co-evolution and co-imputation without fixation.
    - Avoiding Extremes: Without it, even hearing "emptiness" becomes a "sign" to covet, turning wisdom into a mere object. The text calls this "both more silent than a whisper, and a gentle wind from space providing innate guidance"—subtle, non-forced, and innate, like effortless compassion arising from insight.
    - Examples in Broader Prajñāpāramitā: Though not detailed here, skillful means includes the first five pāramitās when perfected by the sixth (wisdom), such as giving without expecting reward or teaching without ego. In other sections of the sutra, it's linked to emanating forms (like Subhūti in Section 2) to help beings without attachment.
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  - Why It's Essential: As the bird analogy shows, means provide the "wings" for the "huge carriage of merit" (your U2T-in-action). Lacking it leads to "damage or injury" (falling to lesser vehicles), because actions become rigid or self-centered, not harmonious with reality's dynamic nature.
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2. What Is Exactly the Perfection of Wisdom (Prajñāpāramitā) in This Context?

- - Definition in the Context: The Perfection of Wisdom is the transcendent insight into the true nature of reality — emptiness (śūnyatā), Suchness (tathatā), signlessness (animitta), and wishlessness (apraṇihita) — that sees all dharmas as non-produced, non-dual, and beyond grasping. It's not intellectual knowledge but direct, non-conceptual realization that upholds all other practices, preventing them from becoming reified or effortful.
    In the text, it's the "upholding" force that, when joined to skillful means, leads to full enlightenment (Buddhahood with omniscience).
    - The Lord states: Bodhisattvas who practice virtues but are "not upheld by the Perfection-of-Wisdom" fall short, even if they "course/abide in Signlessness" or "put their minds to work on Wishlessness." Wisdom reveals that emptiness isn't a "thing" to treat as a sign or covet for merit—it's the absence of inherent existence in all phenomena.
    - It's described as "unfathomable" and "deep" by Sakra and the Gods, and the Lord affirms: "Deep is this Perfection of Wisdom." Its difficulty arises from practitioners being "weak in wisdom, below the mark in diligence and resolve, unskilled in means," or influenced by unwholesome friends.
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  - Key Elements from the Text:
    - Insight into Emptiness: Wisdom counters reification by seeing dharmas (e.g., the Tathāgatas' qualities) without "knowing or seeing" them as fixed entities.
      Ignorance here means blindness to their empty nature, leading to treating emptiness as an object for "full enlightenment."
    - Awareness of the Three Spheres: As you insightfully noted, wisdom involves constant awareness of the three spheres' true nature: Their interdependence/co-definition/co-evolution [T1-3S] (conventional truth) inseparable from emptiness [T2-3S] (ultimate truth).
      This prevents attachment—e.g., in practice, one gives (action) without a giver (subject), gift (object), or giving (relation) as inherently real.
    - Non-Effortful Realization: It's "practicing without practicing [U2T-in-action]," where effort dissolves in non-duality. The text warns that without it, one "wishes to covert [merit] over into full enlightenment [regarded as emptiness]," turning wisdom into a dualistic goal.
    - Role in the Path: Wisdom is the "View" that aligns with the "Fruit" (Buddhahood), as you said. It ensures practices don't lead to the "reality-limit" (partial nirvana) but to omniscience, where one knows all dharmas as they are [U2T] — empty [T2] yet compassionately functional [T1].
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  - Why It's Essential: Without wisdom, skillful means become mechanical or attached, like the bird's crippled wings. It harmonizes action with reality [U2T-in-action], making enlightenment "exceedingly hard to win" only due to failing this balance, not inherent obstacles.
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3. Is It the Union of the Two Truths (U2T)?

- - Yes, Precisely: In this context, the Perfection of Wisdom conjoined with skillful means is the Union of the Two Truths [U2T], as elaborated in Madhyamaka philosophy (which this sutra foundational to). The two truths are:
    - Conventional Truth (Saṃvṛti-Satya) [T1]: Appearances, interdependence, and relative phenomena — like skillful means, merit accumulation, the three spheres' co-evolution, and compassionate actions. This is the "wing" of method/compassion.
    - Ultimate Truth (Paramārtha-Satya) [T2]: Emptiness of inherent existence, non-production, and non-duality. This is the "wing" of wisdom/insight.
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  - The Union [U2T]: They are inseparable — neither identical (avoiding nihilism) nor separate (avoiding eternalism).
    The text embodies this:
    – Skillful means (conventional) must be "upheld by" wisdom (ultimate) to achieve Buddhahood.
    – Without U2T, one falls into extremes — like reifying emptiness (as a "sign") or clinging to merit — resulting in lesser vehicles.
    – Your phrasing of "harmonize the two truths in action [U2T-in-action]" captures it perfectly: Enlightenment's difficulty stems from not realizing this union, leading to effortful, attached practice instead of effortless, non-dual awakening.
    - The Lord affirms Śāriputra's understanding: Full enlightenment requires developing wisdom "even as skillful means," making U2T the complete Path, View, and Fruit.
    - In broader terms, this echoes Nāgārjuna's Mūlamadhyamakakārikā: "The ultimate truth is taught by relying on the conventional," ensuring omniscience (knowing both truths without contradiction).
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In summary, this section warns against unbalanced practice and prescribes U2T as the remedy:
– Skillful means provide the compassionate framework,
– wisdom the empty insight,
– and their union the flight to Buddhahood.)

(Summary 3:

This section builds directly on Section 2's themes of Suchness (tathatā), realizations amid non-production, and the removal of obstructions to full enlightenment. It shifts focus to the practical requirements for achieving Buddhahood (anuttarā samyaksaṃbodhi, or supreme perfect enlightenment with omniscience), emphasizing the indispensable union of the Perfection of Wisdom (prajñāpāramitā) and skillful means (upāya-kauśalya). Through dialogue, metaphor, and warnings, the text illustrates why mere accumulation of merit or partial insights lead to lesser vehicles (śrāvaka or pratyekabuddha levels), rather than the Mahayana goal.

The summary integrates insights from our discussion, including the necessity of "acting without acting" (non-attached, non-reified practice), awareness of the three spheres (trimandala: subject/actor, relation/action, object/result) as interdependent [T1-3S] yet empty [T2-3S], and the overall framework as the Union of the Two Truths [U2T]—conventional appearances (skillful means) inseparable from ultimate emptiness (wisdom). This harmony ensures the Path aligns with the View (non-dual insight) and Fruit (Buddhahood), avoiding effortful dualism.
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1. Śāriputra's Inquiry and the Lord's Explanation: The Role of Wisdom and Means

- - The section begins with Śāriputra, perceiving that the 6,000 Bodhisattvas' minds are "free from the outflows, without any further clinging" (as described in Section 2), asking the Lord (Buddha) for the "reason, or cause" behind this realization.
  - The Lord responds by outlining the Bodhisattvas' extensive past practices: They have "honor[ed] five hundred Buddhas" and, over that time, been "generous, disciplined, perfecting patience, exercise[d] diligence, and concentration." These correspond to the first five perfections (pāramitās: dāna/generosity, śīla/discipline, kṣānti/patience, vīrya/diligence, dhyāna/concentration).
  - However, crucially, they are "not upheld by the Perfection-of-Wisdom and lack in skill in means." Despite coursing in emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita)—advanced meditative states—they "realize the reality limit" (bhūtakoṭi, the boundary of conditioned reality) and emerge on the levels of Śrāvaka Disciples (hearers seeking personal arhatship) or Pratyekabuddhas (solitary realizers), "still not coming forth toward the level of a Buddha."
  - This sets the core thesis: Full enlightenment requires a balanced Path—the union of virtuous, adapted skillful means (compassionate actions tailored to beings' needs) with the Perfection of Wisdom (insight into emptiness).
    One without the other is insufficient, as you noted, leading to partial awakenings rather than omniscience.
    Conventionally, this explains why some "fall short"; ultimately, it points to the non-dual nature of practice, where wisdom prevents reification (treating dharmas as inherent "signs").
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2. The Bird Metaphor: Illustrating Imbalance and Inevitable Fall

- - To vivid effect, the Lord introduces a metaphor: Imagine a "very huge bird, one hundred, or up to five hundred miles large, but without any wings, or with crippled or damaged wings." This bird, perched in the Heaven of the Gods of Thirty-three (Trāyastriṃśa), desires to fly down to Jambudvīpa (the human realm).
  - Midway, in "intermediate space," it regrets its descent and wishes to return, but cannot. Śāriputra confirms: "No, Lord." Nor can it land safely on Jambudvīpa without "damage or injury"—it is "bound to get damaged and injured, and as it drops down... it incurs death or deadly pain." The reason? Its "body is huge" (vast merit), but "the strength of its wings is insufficient."
  - The Lord applies this directly: A Bodhisattva who raises the mind to full enlightenment (bodhicitta) and practices the perfections for "countless aeons" still "lacks" if not upheld by wisdom and skillful means. No matter how "great this setting forth," they are "bound to fall on the level of Sravaka Disciple or Pratyekabuddha."
  - This metaphor encapsulates your point about the "two wings of a bird": Skillful means (one wing: compassionate, adaptive action) and wisdom (the other: empty insight) must be balanced.
    Without this [U2T], the "huge carriage of merit" crashes, symbolizing how unbalanced practice leads to effortful attachment rather than effortless transcendence. It also ties to obstructions — cognitive veils persist without wisdom, preventing the omniscience of Buddhahood.
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3. Warnings on Reification and Ignorance: The Pitfalls of Sign-Based Practice

- - Expanding the critique, the Lord describes how a Bodhisattva might "bring to mind... the Buddhas and Lords, past, future and present"—their "self-discipline, the concentration, the wisdom, the emancipation, the vision and cognition of emancipation"—but do so "after the manner of a sign (reification), this sign being an object of attention, a basis of recognition, or some such occasion for entrancement."
  - Such an approach leads to ignorance: "This one now neither knows nor sees" the true nature of these qualities. "Ignorant of these, blind to these," they hear the word "emptiness," treat it "as a sign," and "wish to covert [this (imagined) mass of merit] over into full enlightenment [which one regards as emptiness]."
  - As a consequence, they "remain on the level of a Sravaka Disciple or Pratyekabuddha," because they are "not upheld by the Perfection-of-Wisdom, and as well does this one lack in skill in means." The text poetically describes this lack as "both more silent than a whisper, and a gentle wind from space providing innate guidance"—subtle, effortless, and innate, yet absent in reified practice.
  - This section directly addresses "acting/practicing without acting/practicing, without attachment, reification, effort or absolute," as you highlighted.
    Reification (nimitta-grāha) involves grasping the three spheres as inherently existent: subject (practitioner), relation (minding or converting merit), object (emptiness or enlightenment).
    True practice requires awareness of their inseparability/interdependence/co-evolution/co-imputation [T1-3S] and emptiness [T2-3S], ensuring non-dual, non-effortful engagement.
    Without this, even emptiness becomes a dualistic trap, blocking the path to Buddhahood.
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4. Śāriputra's Insight: The Need for Wisdom as Skillful Means and Good Friends

- - Śāriputra synthesizes the teaching: "As I understand... although a Bodhisattva is joined to a huge carriage of merit, as long as this one is not upheld by the Perfection-of-Wisdom and is without skill in means, such a one lacks the good friend, and this one's attainment of full enlightenment is uncertain."
  - He further advises: "A Bodhisattva aspiring to reveal full enlightenment for others and self, in this develops this Perfection of Wisdom, even as skillful means." This underscores the Bodhisattva's altruistic motivation—enlightenment for all—and positions wisdom not as separate but "even as" (integrated with) skillful means.
  - The Lord affirms: "So it is, Sariputra." This dialogue reinforces the [U2T-in-action]: Wisdom (ultimate View) must infuse means (conventional Path) to yield the Fruit (Buddhahood). The mention of "good friend" (kalyāṇamitra) highlights supportive conditions—spiritual companions who embody this union—contrasting with "friends who have less than good intent and action" later noted as hindrances.
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5. Exclamations and Affirmations: The Depth and Difficulty of the Path

- - Sakra (Indra) and the Gods exclaim: "Unfathomable, O Lord, is the Perfection-of-Wisdom! Difficult to win, exceedingly hard to win is full enlightenment!"
  - The Lord agrees: "So it is, O Gods. Deep is this Perfection of Wisdom. Difficult to win, exceedingly hard to win is full enlightenment, as one is weak in wisdom, below the mark in diligence and resolve, unskilled in means, and as one serves friends who have less than good intent and action."
  - This closing emphasizes that enlightenment's "difficulty stems not from inherent obstacles but from failing to harmonize the two truths in action [U2T-in-action]," as you astutely put it. Weaknesses (e.g., in wisdom or means) are self-imposed through ignorance or poor associations, not external barriers. It echoes Section 2's transcendence "beyond even depth," framing wisdom as profoundly inaccessible to dualistic minds.
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6. Integration with Our Discussion: Key Insights and Paradoxes

- - Union of Means and Wisdom as U2T: As we explored, this section prescribes the complete Path: Skillful means (conventional compassion, the first five pāramitās adapted without attachment) united with Perfection of Wisdom (ultimate insight into emptiness/non-production). This [U2T] ensures "acting without acting"—practices free of reification, where the three spheres are seen as interdependent yet empty, leading to omniscience rather than partial "reality-limit" realizations.
  - Conventional vs. Ultimate: Conventionally, the text motivates Bodhisattvas to cultivate balance, using metaphors and warnings to inspire diligence. Ultimately, as in Section 2, all is non-produced: No inherent "falling," "winning," or "enlightenment," since dharmas are empty. The "difficulty" dissolves in non-dual realization, aligning with Suchness.
  - Obstructions and Removal: Building on our earlier talk, obstructions here are cognitive (jñeyāvaraṇa: reified views) and afflictive (kleśāvaraṇa: lack of resolve). "Removal" occurs through self-insight via teaching, not external intervention — reinforcing your reticence about one removing another's barriers. The Tathāgatas provide guidance (like the "gentle wind"), but realization is interdependent and personal.
  - Broader Implications: This warns against extremes (e.g., merit without wisdom = lesser vehicles; emptiness as a sign = entrapment) and encourages the Bodhisattva ideal: Universal enlightenment through harmonious [U2T]. It sets up later sutra themes, like skill in means enabling emanations without attachment.
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In essence, Section 3 serves as a cautionary yet motivational pivot in the chapter, using practical analogies to demystify why full Buddhahood eludes the unbalanced, while pointing to [U2T] as the transcendent solution.)

Section 4. Enlightenment and Emptiness – Is ‘enlightenment’ easy, hard, both, or neither? If it was ‘easy to know, obtain, attain, or get at’ then countless Bodhisattvas would not turn away from it. But indeed countless Bodhisattvasas turn away from it; we can then conclude that ‘enlightenment’ is ‘hard to know, obtain, attain, or get at’. And we cannot dismiss this argument just by saying that the ‘tuning away’ or ‘knowing’ are empty, showing no separate dharma exists to ‘turn away’ or ‘know’ enlightenment. Enlightenment is difficult to know precisely because it "cannot possibly come about"; it doesn’t fit our usual conditioned dualistic conceptual thinking. This non-attainability is the core subtlety: enlightenment is not an inherent production but the direct revelation of the true nature of reality as it is (tathātā), ‘hard to know, obtain, attain, or get at’ due to beings' habitual reification. It is hard to see through the infinite layers of illusions / conditioning / karma. It is about realizing without realizing enlightenment, without attachment, reification, effort or absolute; it is about pursuing what is ultimately unattainable.

TEXT: Subhuti: How is it the Lord says full enlightenment is difficult to know, exceedingly difficult to acknowledge, as here is no one who can get at enlightenment?
As emanations of emptiness are all dharmas, no dharma exists which is able to win enlightenment.
All dharmas are empty.
This dharma for the forsaking of which dharma is demonstrated, this dharma does not exist.
As well is this dharma which might have been enlightened in full enlightenment, and this which could have been enlightened, and this which might have cognized [the enlightenment], and this which could have cognized such, -all these dharmas are empty.
In this manner I am inclined to think that full enlightenment is easy to win, not hard to win.

The Lord: As this cannot possibly come about is full enlightenment difficult to obtain, attain, or get at, as in reality this enlightenment is not here, for this can neither be discriminated nor figured as any base or ultimacy whatsoever, as this is not fabricated [in either reality or false appearances].

Sariputra: As this is empty is this hard to win, O Subhuti.
Such does not occur to space as winning full enlightenment.
As such...for instance, as without own-being...any and all dharmas are [already] known in enlightenment.
All dharmas are space.
And, Subhuti, if full enlightenment were easy to win, then countless Bodhisattvas would not turn away from this.
As countless Bodhisattvas do turn away from this, here one can discern full enlightenment is hard to win, exceedingly hard to win.

Subhuti: But, Sariputra, does form, feeling, perception, impulse, or consciousness, turn away from full enlightenment?

Sariputra: No, Subhuti.

Subhuti: Is this dharma which turns away from full enlightenment other than form, etc.?

Sariputra: No, Subhuti.

Subhuti: Does Suchness of form, etc., turn away?

Sariputra: No, Subhuti.

Subhuti: Is this dharma which turns away from full enlightenment other than the Suchness of form, etc.?

Sariputra: No, Subhuti.

Subhuti: Does form, etc., know full enlightenment?

Sariputra: No, Subhuti.

Subhuti: Is the dharma which knows full enlightenment other than form, etc.?

Sariputra: No, Subhuti.

Subhuti: Does Suchness of form, etc., know full enlightenment?

Sariputra: No, Subhuti.

Subhuti: Is the dharma which knows full enlightenment other than the Suchness of form, etc.?

Sariputra: No, Subhuti.

Subhuti: Should form, etc., be known in full enlightenment, or any dharma other than form, etc. or the Suchness of form, etc., or a dharma other than the Suchness of form, etc.?

Sariputra: No, Subhuti.

Subhuti: Does Suchness turn away from full enlightenment?

Sariputra: No, Subhuti.

Subhuti: Is some dharma which turns away from full enlightenment in Suchness?

Sariputra: No, Subhuti.

Subhuti: What, Sariputra, is this dharma which turns away from full enlightenment, as we consider this as standing in this nature of dharmas, which is just emptiness, as so to is this manner of taking no stand in any dharma?
Or what dharma is this Suchness?
Is it perhaps Suchness is turned away?

Sariputra: No, Subhuti.

Subhuti: As thus in ultimate truth and as things stand, no dharma is apprehended as real, what is this dharma which is turned away from full enlightenment?

Sariputra: As one adopts this method of considering dharmas as ultimate reality, which Subhuti the Elder uses in this exposition, indeed here is no dharma which turns away from full enlightenment.
But now, Venerable Subhuti, here is no longer any ground for the distinction of these who set their hearts on enlightenment into three kinds of persons, who differ with respect to the vehicle which these have chosen, as described by the Tathāgata.
According to this exposition of the Venerable Subhuti, here is only one vehicle [for those whose hearts are set on enlightenment], this being the Buddha-vehicle, the Bodhisattva-vehicle, the Great Vehicle (Mahāyāna).

Purna: First of all the Venerable Sariputra must ask the Venerable Subhuti the Elder whether he admits even one single kind of being whose heart is set on enlightenment, and who uses either the vehicle of the Sravaka Disciples, or that of the Pratyekabuddhas, or the Great Vehicle (Mahāyāna).

Sariputra: Subhuti, do you admit even one single kind of being whose heart is set on enlightenment, and who uses either the vehicle of the Disciples, or that of the Bodhisattvas, or the Great Vehicle (Mahāyāna)?

Subhuti: Sariputra, do you see as Suchness of Suchness even one single being whose heart is set on enlightenment [i.e. as a real entity], be this one who uses the vehicle of the Sravaka Disciples, or that of the Pratyekabuddhas, or the Great Vehicle (Mahāyāna)?

Sariputra: No so, Subhuti.
Suchness, first of all, is not apprehended as of three kinds, how much less any being whose heart is set on enlightenment.

Subhuti: Is now Suchness apprehended as of one kind even?

Sariputra: Not so, Subhuti.

Subhuti: Do you now perhaps see in Suchness even one single dharma which would constitute a being whose heart is set on enlightenment?

Sariputra: Not so, Subhuti.

Subhuti: Thus in ultimate truth and as things stand, such a dharma which constitutes any being whose heart is set on enlightenment cannot be apprehended, where do you get the idea "this one belongs to the vehicle of the Disciples, that one to the vehicle of the Pratyekabuddhas, that one to the Great Vehicle (Mahāyāna)?"
Any Bodhisattva which hears this absence of difference, distinction or differentiation between the three kinds of persons who set their hearts on enlightenment, in so far as we are each and all 'encompassed' as Suchness, and do not become cowed or stolid in mind, do not turn back, now any of these one's know such as these go forth to enlightenment.

The Lord: Well said, Subhuti.
Through this might and sustaining power of Tathāgata you are inspired to say this.

Sariputra: To which enlightenment, O Lord, will these Bodhisattvas go forth?

The Lord: To this full and supreme enlightenment, so difficult to win.

Comprehensive Summary of Section 4: "Enlightenment and Emptiness" from Chapter 16 ("Suchness") in The Perfection of Wisdom in 8,000 Lines (Aṣṭasāhasrikā Prajñāpāramitā Sūtra)

This section intensifies the dialectical exploration of full enlightenment (samyaksaṃbodhi) in relation to emptiness (śūnyatā) and Suchness (tathatā), extending the themes from Sections 2 and 3 on non-production, the union of wisdom and skillful means [U2T], and the transcendence of reified views. Through a series of negations and interrogations involving Subhūti, the Lord, Śāriputra, and Pūrṇa, the text deconstructs the apparent attainability of enlightenment, revealing its "hardness" not as an inherent property but as arising from the non-fit with conditioned, dualistic conceptual thinking—precisely because it "cannot possibly come about" as a produced or graspable dharma. As per the Madhyamaka perspective guiding this analysis, enlightenment transcends conceptual extremes (easy, hard, both, neither), but appears "hard to know, obtain, attain, or get at" due to beings' habitual reification of dharmas, skandhas, and Suchness, which veils the direct revelation of reality as it is (tathatā). This hardness is evidenced by countless Bodhisattvas turning away, an argument that cannot be dismissed merely by invoking emptiness; instead, it underscores the core subtlety of non-attainability—enlightenment is about realizing without realizing, pursuing what is ultimately unattainable amid infinite layers of illusions, conditioning, and karma, without attachment, reification, effort, or absolute. Conventionally, this motivates perseverance; ultimately, it negates all distinctions, affirming the inseparability of appearances [T1] and emptiness [T2] [U2T], where no dharma truly attains, knows, or turns away.
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1. Subhūti's Challenge: Apparent Ease Through Radical Emptiness

- - Subhūti questions the Lord's prior assertion (from Section 3) that enlightenment is "difficult to know, exceedingly difficult to acknowledge," countering: "as here is no one who can get at enlightenment?" He elaborates that all dharmas are "emanations of emptiness," so "no dharma exists which is able to win enlightenment." All are empty, including the dharma to forsake (defilements), the one enlightened, the enlightener, the cognizer, and the cognized.
  - From this, Subhūti infers: "full enlightenment is easy to win, not hard to win." This view highlights the non-production of enlightenment—no layers of fabrication to overcome, as nothing inherently exists to attain or obstruct. Yet, as per the analysis, this "ease" is not an affirmative extreme but a pointer to non-attainability: If enlightenment were graspable in conditioned terms, it would fit dualistic habits, but its revelation as tathatā defies reification, making it hard amid beings' karmic veils.
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2. The Lord's Affirmation of Hardness: Non-Attainability as Core Subtlety

- - The Lord responds: "As this cannot possibly come about is full enlightenment difficult to obtain, attain, or get at, as in reality this enlightenment is not here... as this is not fabricated." Enlightenment isn't discriminable as a "base" (entity) or "ultimacy," existing neither in true nor false appearances.
  - This directly aligns with the point that hardness stems from non-attainability—it doesn't "come about" as an inherent production, clashing with usual conditioned thinking. Śāriputra adds: "As this is empty is this hard to win," likening dharmas to space, where "winning" doesn't occur, yet all are "already known in enlightenment" without own-being (svabhāva). The hardness is thus the difficulty of seeing through reified illusions, not a dismissal via emptiness, but the pursuit of tathatā's revelation without effortful grasping.
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3. Śāriputra's Conventional Evidence: Bodhisattvas Turning Away

- - Śāriputra argues: "if full enlightenment were easy to win, then countless Bodhisattvas would not turn away from this. As countless Bodhisattvas do turn away... full enlightenment is hard to win." This empirical observation cannot be negated simply by emptiness; it evidences the hardness in beings' habitual reification—karmic conditioning creates infinite layers of dualistic concepts, making the non-attainable tathatā seem remote.
  - Subhūti interrogates: Does form (or other skandhas: feeling, perception, impulse, consciousness) "turn away"? Or their Suchness? Is the turning dharma "other than" these? Śāriputra repeatedly answers "No." Extending to knowing: No skandha or Suchness "knows" enlightenment, nor is it "known" by any other dharma.
  - Subhūti presses: "What... is this dharma which turns away... as we consider this as standing in this nature of dharmas, which is just emptiness"? Suchness itself isn't "turned away."
    In ultimate truth, "no dharma is apprehended as real," so no turning occurs [T2]. Yet, this deconstruction doesn't dismiss the hardness [T1]; it reveals why enlightenment is hard — realizing without realizing demands piercing conditioned habits, pursuing the unattainable amid karma's veils.
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4. Śāriputra's Concession: Transcending Vehicle Distinctions

- - Śāriputra admits: In this ultimate exposition, "here is no dharma which turns away," eliminating grounds for distinguishing three vehicles (śrāvaka, pratyekabuddha, bodhisattva) as described by the Tathāgata. Ultimately, "here is only one vehicle... the Great Vehicle (Mahāyāna)."
  - This underscores non-attainability: Vehicles aren't inherent but conventional designations; hardness lies in reifying them, veiling tathatā's unity.
    ..

5. Pūrṇa and Śāriputra's Further Probe: Emptiness of Beings and Aspirations

- - Pūrṇa urges Śāriputra to ask if Subhūti admits "even one single kind of being whose heart is set on enlightenment" across vehicles. Subhūti counters: Do you see "Suchness of Suchness" as a real entity aspiring? Śāriputra: "No."
  - Suchness isn't "of three kinds" or even "one kind"; no dharma in Suchness constitutes an aspiring being. Ultimately, no such dharma is apprehended, so vehicle ideas dissolve. Hardness persists because conditioned thinking clings to these distinctions, making tathatā's revelation — without attachment or absolute — elusive amid karmic illusions.
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6. Subhūti's Encouragement: Perseverance Amid Non-Difference

- - Subhūti concludes: Bodhisattvas who hear this "absence of difference... 'encompassed' as Suchness" without becoming "cowed or stolid" or turning back "go forth to enlightenment."
  - The Lord praises Subhūti, inspired by Tathāgata's power. Śāriputra asks which enlightenment; the Lord: "this full and supreme enlightenment, so difficult to win."
  - This reinforces hardness as the challenge of pursuing unattainable tathatā without reification — realizing amid layers of conditioning, where "turning away" evidences the subtlety [T1], not negated by emptiness alone [T2] [U2T].
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7. Integration with the Guiding Point of View: Madhyamaka Analysis

- - The text avoids extremes: Not affirming ease (as Subhūti's inference is provisional), hardness (as ultimate deconstruction shows no turning dharma), both, or neither — instead transcending via negation, revealing tathatā.
    Hardness appears in conditioned dualism because enlightenment "cannot possibly come about" as produced, clashing with reification;
    Bodhisattvas turn away due to karma's illusions, an argument standing firm as evidence of this non-fit.
    Pursuit is realizing without realizing — non-attainable revelation [U2T: interdependent appearances [T1-3S] empty [T2-3S]], hard amid habitual grasping yet the essence of the path.
    ..

Conclusion: The question of whether enlightenment is hard or easy dissolves into the core subtlety of its non-attainability, revealing that it is ultimately hard to know, obtain, attain, or get at — not as an inherent extreme, but due to the clash with beings' conditioned dualistic conceptual thinking and habitual reification. As the Lord affirms, enlightenment "cannot possibly come about" as a fabricated or discriminable dharma, existing neither as a base nor ultimacy, which makes it elusive amid infinite layers of illusions, karma, and conditioning; this hardness is evidenced by countless Bodhisattvas turning away, an observation that stands firm without dismissal through mere emptiness, for the revelation of Suchness (tathatā) demands “realizing without realizing”, “pursuing the unattainable” without attachment, reification, effort, or absolute, transcending all conceptual positions in the Madhyamaka tetralemma to point beyond ease or hardness altogether.

Note: Question: In Madhyamaka, when we talk about "transcending all conceptual positions, all dualities, all extremes", we are in fact talking about "transcending [T2] (without rejecting) all conventional truths [T1]"; and this means not accepting/affirming, not rejecting/negating; it means "using without using them [U2T-in-action]", without attachment/rejection, reification as good/bad, effort/non-effort, absolute. Madhyamaka reasoning is a limitless iterative process.
Answer: In Madhyamaka philosophy, as exemplified in Nāgārjuna's Mūlamadhyamakakārikā and elaborated in commentaries like Candrakīrti's Prasannapadā, the transcendence of all conceptual positions (dṛṣṭi), dualities (dvaya), and extremes (anta) indeed points to a profound engagement with conventional truths (saṃvṛti-satya) [T1] that avoids both affirmation (asti) and negation (nāsti), without falling into reification (svabhāva-graha) or absolutism [T2] [U2T-in-action].
This transcendence [T2] does not entail outright rejection of conventional truths [T1] [U2T] — such as causality, dependent origination (pratītyasamutpāda), or everyday designations like "self" and "other" — but rather their "possible use without using," a non-attached, non-effortful application where they serve as provisional means (upāya) for communication and practice, free from grasping them as inherently good/bad, effortful/non-effortful, or absolute.
Madhyamaka reasoning, through tools like the tetralemma (catuṣkoṭi) and consequential analysis (prasanga), operates as a limitless iterative process: it negates positions iteratively across layers of conceptualization, peeling away reified views without establishing a final standpoint, ultimately leading to quiescence (śānti) and the direct insight into emptiness (śūnyatā) [T2] as inseparable from conventional appearances [T1] [U2T]. This aligns with the Prajñāpāramitā sutra's emphasis (as in our discussed sections) on “realizing Suchness (tathatā) without realizing” — “pursuing the unattainable amid karma's illusions”, where transcendence manifests as equanimous engagement with the world, neither clinging to nor abandoning the conventional for the ultimate.

Section 5. Requisites of Going Forth To Enlightenment – What are the requisites for an efficient Path toward full enlightenment. The Path must be in accord with the View and the Fruit (Union of Fruit, Path and Fruit). The View is the Union of the Two Truths [U2T / U2T-2T] about all dharmas from both saṃsāra and nirvāṇa; and the Union of opposites [Uopp / U3S / UGM / U3K] (ex. Union of self and other, Union of existence and non-existence).The Fruit is Buddhahood or the perfected Union of Compassion and Wisdom [U2T-in-action]. The path consists of ‘perceiving / acting / practicing without perceiving / acting / practicing’, without attachment, reification, effort or absolute; always combining virtuous adapted skillful means (like bodhicitta, the six paramitas, the four immeasurables…) [T1] with more and more wisdom / awareness of reality as it is [T2] [U2T-in-action]. Thus acting more and more in accord with the Middle Way free from all extremes and middle, not accepting / rejecting / changing anything in absolute terms, just conventionally, relatively (so it is not about rejecting the world, conventional truths, conditioned dualistic conceptual thinking). It is acting more and more in accord with the true nature of reality as it is (tathātā / suchness), acting more and more like an enlightened being would in the same situation.

TEXT: Subhuti: How does a Bodhisattva behave, how does one train, as one wants to go forth in realization to this full enlightenment?

The Lord: [With equanimity:] The Bodhisattva adopts the same attitude towards all beings, one's mind is even, equanimous towards all beings, one does not handle others with an uneven mind, but with a mind which is friendly, well disposed, helpful, free from aversion, avoiding harm and hurt, and handles others as if these were one's mother, father, son or daughter.
As a refuge and one able to benefit any and all beings does any Bodhisattva behave towards all beings, does one train oneself, as one wants to know full enlightenment.
A Bodhisattva stands in abstention from all evil, as also one gives gifts, guards discipline, perfects patience, exerts diligence, enters into mental stabilization, achieves mastery through Perfection of Wisdom, surveys conditioned co-production (12 links), both in direct and in reverse order; and also one instigates, incites and encourages others to do the same.
One takes the same stance in everything from the meditation on these truths, to such a stage as one reaches certainty.
As a Bodhisattva this one is liberated from defilements and samsaric bondage, and as one matures any and all beings, instigates these to do the same, and incites and encourages these.
As one longs eagerly for all this and trains oneself in it, so everything is uncovered to ones such as these, from form to the established order of dharma.