Section 6. Added Conclusion to Chapter 18 – Practicing without practicing the six paramitas, and awakening without awakening, without attachment, reification, effort or absolute, while being aware of the Union of the Two Truths about any phenomena [U2T], about the three spheres of any relation/activity [U3S / the Union of the Two Truths [U2T-3S]], about the opposites of any duality/triad/quad [Uopp / the Union of the Two Truths [U2T]-opp], and about the Ground and its manifestations [UGM / the Union of the Two Truths [U2T]-GM], and the three kayas [U3K / the Union of the Two Truths [U2T]-3K]. Thus acting without acting, more and more in accord with the Middle Way (not accepting, not rejecting, and not preferring one truth over the other), and with the indescribable, inconceivable Reality as it is (tathātā / Suchness) as pointed by the Union of the Two Truths [U2T].
Chapter 18 of the Perfection of Wisdom in 8,000 Lines, titled "Emptiness," serves as a profound exploration of the nature of reality, the Bodhisattva’s path, and the realization of supreme enlightenment through the lens of the Perfection of Wisdom (Prajñāpāramitā).
This chapter encapsulates the Madhyamaka philosophy’s core insight, the Union of the Two Truths [U2T], which harmonizes the conventional truth of dependently co-arisen, relatively functional appearances [T1] ⇐⇒ with the ultimate truth of their emptiness of inherent existence [T2].
Through dialogues involving Subhuti, Sariputra, Purna, and the Lord, Chapter 18 elucidates how Bodhisattvas cultivate the Union of virtuous adapted skillful means [T1] and wisdom [T2] [U2T-in-action] to realize Suchness (tathātā), the non-dual, unchanging reality that transcends all dualities and conceptual elaborations.
The chapter emphasizes that enlightenment is not an attainment but the experiential realization of Suchness (i.e. a spontaneous effortless unconditioned non-dualistic non-conceptual direct perception / realization / experience of reality as it is), where illusory distinctions of subject, object, and action dissolve [U3S] — a process aptly described in our discussion as “awakening without awakening [U2T-in-action].”
This conclusion synthesizes the essence of Chapter 18 and integrates our discussions about enlightenment, particularly the realization that at enlightenment, there is no separate practitioner’s mind, only Suchness (i.e. not many, not one, not both, not neither) [UGM], ensuring a non-reified understanding of this profound realization [T2] [U2T-in-action].
The chapter begins with Subhuti marveling at the limitless qualities of an irreversible Bodhisattva (Section 18.1), who embodies a pure, undifferentiated cognition that transcends dualistic conceptual fixations of self and other.
The Lord explains that these qualities arise from realizing Suchness, which is centerless, boundless, and without beginning or end, synonymous with Emptiness, Signlessness, Wishlessness, and other unfathomable stations. (i.e. The more we act in accord with Reality as it is as pointed out by the Union of the Two Truths [U2T], the more merit, benefits and powers we get – without reifying those.)
All dharmas, including the skandhas (form, feeling, perception, impulse, consciousness), are unfathomable because they are empty of inherent existence [T2] ⇐⇒ yet appear interdependently [T1] ⇐⇒ as per the Union of the Two Truths [U2T].
This sets the stage for the chapter’s central theme:
the Bodhisattva’s practice involves contemplating all phenomena as illusory — like dreams or reflections ⇐⇒ while engaging in compassionate action [T1] ⇐⇒ without attachment [T2] ⇐⇒ aligning with the frame of reference’s emphasis on the Middle Way [U2T], free from all extremes, like existence, non-existence, both, neither [Tetralemma].
Sections 18.2 and 18.3 highlight the transformative power (efficiency) of Uniting virtuous adapted skillful means [T1] and the Perfection of Wisdom [T2] [U2T-in-action], even for a single day, which generates merit far surpassing conventional virtuous acts like giving or moral discipline if performed without wisdom.
The Lord uses the simile of a person consumed by greedy thoughts to illustrate the exponential merit of contemplating Suchness [U2T] (or of acting without acting [U2T-in-action]), as each moment of practice turns the Bodhisattva away from saṃsāra for countless aeons.
This merit is not a tangible substance but a reflection of the Bodhisattva’s alignment with the non-dual reality as it is (tathātā / Suchness), where actions are performed [T1-3S] ⇐⇒ without attachment, reification, effort or absolute, about the three spheres (subject, action, object) [T2-3S] [U2T-3S] = ‘acting without acting’ [U2T-in-action].
Section 18.3 further emphasizes that a Bodhisattva who integrates the six perfections with the Perfection of Wisdom generates a distinct, immeasurable merit, as their practice is informed by the wisdom of emptiness and skillful means, benefiting all beings ⇐⇒ without attachment to outcomes [U2T-in-action].
Section 18.4 deepens this exploration through a dialogue where Subhuti challenges the notion of “greater” merit, given that all accumulations are empty. The Lord confirms that even merit is empty, worthless in an ultimate sense [T2] ⇐⇒ yet conventionally effective [T1] ⇐⇒ when rooted in the Union of virtuous adapted skillful means and Perfection of Wisdom [U2T-in-action]. One alone is never enough.
Sariputra and Subhuti debate the difficulty of enlightenment, with Subhuti asserting that no dharma inherently turns away from or attains it, as all are empty and encompassed by Suchness. This leads to the radical conclusion that distinctions between the three vehicles (Sravaka, Pratyekabuddha, Mahayana) dissolve in the ultimate truth, affirming the singular Buddha-vehicle. The discussion underscores that enlightenment is not a goal to be won but the realization of the inconceivable limitless omnipresent timeless unborn unconditioned unchanging unceasing Suchness, aligning with our conversation’s focus on the dissolution of dualistic distinctions. Note; Ultimately everything is Suchness, thus all dharmas partake the attributes, marks, signs of Suchness.
Section 18.5, “Neither Growth nor Diminution,” crystallizes these insights by addressing Subhuti’s question about how enlightenment is realized through the six perfections if they neither grow nor diminish.
The Lord explains that the perfections are mere conventional designations, dependently arisen, rewlatively functional [T1] ⇐⇒ empty of inherent reality, never absolute [T2] [U2T], and the Bodhisattva practices them [T1] ⇐⇒ without conceiving of inherent progress or regression [T2] [U2T].
Enlightenment is identified as Suchness itself, unchanging and beyond temporal or spatial distinctions. The Bodhisattva’s practice of dwelling in mental activities connected with Suchness — contemplating the emptiness and interdependence of all dharmas — ensures they remain near enlightenment without clinging to dualistic notions. This section directly informs our discussion, where you emphasized that at enlightenment, there is no separate practitioner’s mind, only Suchness, and described it as “awakening without awakening,” capturing the non-dual dissolution of subject, object, and action.
Our discussion about enlightenment, particularly your critique of reifying the practitioner’s mind, enriches the understanding of Chapter 18’s teachings. You rightly pointed out that my earlier phrasing, “the experiential realization belongs to the practitioner’s mind,” risked implying an inherent mind persisting in enlightenment, which contradicts the non-dual reality of Suchness. As you noted, at enlightenment, there is no separate mind — only Suchness — because the illusion of a distinct practitioner dissolves. This aligns with the chapter’s assertion that all dharmas, including the mind, are empty [T2] ⇐⇒ yet appear interdependently [T1], and enlightenment is the realization of their inseparability from Suchness [U2T] [UGM]. Your phrase “awakening without awakening” brilliantly encapsulates this, as it negates the conventional idea of awakening as an act performed by a subject while affirming the experiential shift where Suchness is revealed as the sole reality. (i.e Not many, not one, not both, not neither. [UGM])
This non-dual realization is the essence of Chapter 18: enlightenment is not an attainment but the cessation of ignorance, where the apparent distinctions of practitioner, reality, and awakening collapse into the unchanging, non-dual expanse of Suchness.
The Bodhisattva’s practice, guided by the Union of Perfection of Wisdom and skillful means, involves acting compassionately — through the six perfections [T1] ⇐⇒ without attachment to the three spheres [T2] [U2T], as per the frame of reference’s “acting without acting.”
This practice generates immeasurable merit [T1] ⇐⇒ not as a substance to be accumulated [T2] ⇐⇒ but as a reflection of alignment with the illusory, primordially pure, and interconnected nature of all dharmas [U2T].
The chapter’s dialogues illustrate this through Subhuti’s probing questions, which dismantle dualistic concepts, and the Lord’s affirmations that Suchness transcends all distinctions [Uopp] ⇐⇒ guiding Bodhisattvas to embody the Middle Way.
Our conversation further clarified that describing enlightenment as “Suchness’s experiential realization” requires care to avoid reifying Suchness as an agent. Instead, enlightenment is the dissolution of the illusion of separation, where the conventional mind [M] is seen as an expression of Suchness [G], empty of inherent existence [U2T-GM].
Your critique ensured that we avoided positing a separate mind or entity, aligning with the frame of reference’s tetralemma: dharmas are neither this nor non-this, neither both nor neither, and are like illusions, “there, yet not there.” This perspective resonates with our prior discussions, where you emphasized the non-reified, non-dual nature of phenomena.
In conclusion, Chapter 18 articulates the heart of the Perfection of Wisdom by presenting emptiness [T2] as the true nature of all dharmas inseparable from the dependently co-arisen relatively functional appearances [T1] embodying the Union of the Two Truths [U2T] about all phenomena, realized through the Bodhisattva’s practice of contemplating Suchness while acting selflessly for all beings.
Enlightenment, as Suchness itself, is the non-dual realization where the illusory distinctions of practitioner, reality, and awakening dissolve, embodying your phrase “awakening without awakening.” This realization, achieved through the Perfection of Wisdom and skillful means, liberates the Bodhisattva from dualistic striving while empowering compassionate action, aligning with the Middle Way and the Union of the Two Truths [U2T]. Chapter 18 thus serves as a profound guide for Bodhisattvas, illuminating the path to supreme enlightenment as the ever-present reality of Suchness, free from growth or diminution, and inseparable from the compassionate resolve to liberate all beings.
