Gileht - Pajna8k-C20

Prajñāpāramitā Sūtra 8K
Chapter 20 - Discussion of skill in means

(The practice of skill in means is the skillful integration / harmonization / Union of dependently co-arisen compassionate actions with the wisdom of the Union of the Two Truths [U2T], or the Union of opposites in general [Uopp / U2T-opp]; engaging the world (conventional truths) without attachment, reification, effort or absolute about the three spheres (ex. to any final goal or extinction (reality-limit)); engaging in the Perfection of Wisdom without grasping at a definitive “reality-limit” (nirvāṇa, emptiness, enlightenment); dwelling in concentrations on emptiness, signlessness, and wishlessness without settling in them prematurely – not pursuing the rejection/extinction of outflows or a final realization of emptiness or signlessness; “acting without acting” without attachment, reification, effort or absolute about the three spheres or any duality, more and more in accord with the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither), not accepting / rejecting / changing anything in absolute terms; more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]; thus facilitating irreversible progress toward full enlightenment, and the realization of the primordial purity of everything (Buddha-nature).)

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Chapter XX - Discussion of skill in means

“Embark on a profound journey through Chapter 20 of the Perfection of Wisdom in 8,000 Lines, where the art of skill in means (upāya-kauśalya) unfolds as the heart of the Bodhisattva’s path. This chapter invites you to explore the delicate dance of compassion and wisdom, as Subhuti and the Lord illuminate how a Bodhisattva navigates the illusory nature of reality — harmonizing dependently arisen actions with the emptiness of inherent existence — without clinging to any fixed goal. Through evocative similes, such as guiding a family through a treacherous forest, soaring like a bird in boundless space, or sustaining arrows in flight, and through dream visions and powerful Acts of Truth, this chapter reveals the marks of an irreversible Bodhisattva, whose unwavering commitment to all beings shines as a beacon of hope. Step into this exploration of the Middle Way, where the interplay of the Two Truths unveils a path of selfless action and profound insight, guiding us toward the ineffable truth of reality itself.”

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Introduction – The practice of skill in means is the skillful integration / harmonization / Union of dependently co-arisen compassionate actions with the wisdom of the Union of the Two Truths [U2T], or the Union of opposites in general [Uopp / U2T-opp]; engaging the world (conventional truths) without attachment, reification, effort or absolute about the three spheres (ex. to any final goal or extinction (reality-limit)); engaging in the Perfection of Wisdom without grasping at a definitive “reality-limit” (nirvāṇa, emptiness, enlightenment); dwelling in concentrations on emptiness, signlessness, and wishlessness without settling in them prematurely – not pursuing the rejection/extinction of outflows or a final realization of emptiness or signlessness; “acting without acting” without attachment, reification, effort or absolute about the three spheres or any duality, more and more in accord with the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither), not accepting / rejecting / changing anything in absolute terms; more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]; thus facilitating irreversible progress toward full enlightenment, and the realization of the primordial purity of everything (Buddha-nature)

Chapter Chapter 20 of the Perfection of Wisdom in 8,000 Lines delves into the profound practice of skill in means (upāya-kauśalya), a cornerstone of the Bodhisattva’s path, as it unfolds within the Madhyamaka framework of the Union of the Two Truths [U2T].

This chapter explores how a Bodhisattva harmonizes compassionate, dependently co-arisen actions [T1] ⇐⇒ with the wisdom of emptiness [T2 / U2T], navigating the delicate balance of engaging with the world to benefit all beings ⇐⇒ while remaining unattached to any absolute or reified goal, such as a “reality-limit” (e.g., grasping at emptiness or nirvāṇa).

Through dialogues between Subhuti and the Lord, and vivid similes like guiding a family through a forest, soaring like a bird, or sustaining arrows in flight, the chapter illustrates the Bodhisattva’s ability to dwell in concentrations on emptiness, signlessness, and wishlessness without settling in them prematurely.

It further highlights the marks of irreversibility — those qualities that distinguish a Bodhisattva predestined for full enlightenment — through dream experiences and Acts of Truth, emphasizing their unwavering vow not to abandon beings (Bodhicitta) and their non-dual cognition of reality’s illusory, primordially pure nature (Union of the Two Truths).

Rooted in the Middle Way, free from the extremes of the tetralemma, this chapter reveals skill in means as the dynamic integration of compassion and wisdom of [U2T], enabling the Bodhisattva to act in accord with tathātā (suchness) while guiding all beings toward liberation.

Note: Skill in means, or upāya-kauśalya, is a central concept in Mahayana Buddhism, particularly within the Perfection of Wisdom in 8,000 Lines,
denoting the Bodhisattva’s adept ability to employ compassionate, contextually appropriate actions to guide sentient beings toward liberation while remaining grounded in the profound wisdom of the Union of the Two Truths [U2T].

Within the Madhyamaka framework, skill in means integrates the conventional reality of dependently co-arisen, relatively functional appearances [T1] ⇐⇒ with the ultimate reality of their emptiness of inherent existence [T2] [U2T], ensuring that actions are both effective and non-attached.

It manifests as the Bodhisattva’s capacity to engage in activities — such as teaching the Dharma, performing acts of compassion, or employing transformative interventions like the Act of Truth [T1] ⇐⇒ without reifying the three spheres (subject, action, object) as inherently real [T2].

This practice, described as "acting without acting," avoids grasping at absolute goals, such as a definitive “reality-limit” (e.g., emptiness or nirvāṇa), and adheres to the Middle Way, free from the extremes of existence, non-existence, both, or neither [tetralemma].

Skill in means is underpinned by the Bodhisattva’s vow not to abandon beings, reflecting their commitment to universal liberation, and is informed by non-conceptual awareness of all dharmas as illusory, primordially pure, and interdependent.

By harmonizing compassion and wisdom, skill in means enables the Bodhisattva to adapt their methods to the needs and capacities of beings [T1] ⇐⇒ aligning their actions with the ineffable true nature of reality (tathātā) as pointed out by the Union of the Two Truths [U2T], thus facilitating irreversible progress toward full enlightenment.

Within the Madhyamaka framework of the Union of the Two Truths [U2T], skill in means can be understood as a dynamic balance of opposites — harmonizing the conventional reality of dependently co-arisen, compassionate actions [T1] ⇐⇒ with the ultimate reality of emptiness of inherent existence [T2].
This balance allows the Bodhisattva to engage in effective, context-sensitive actions to benefit beings [T1] ⇐⇒ without reifying those actions or their outcomes as inherently real [T2] [U2T] thus avoiding extremes of existence (clinging to phenomena) or non-existence (rejecting action).
It’s a skillful integration of compassion [T1] ⇐⇒ and wisdom [T2] [U2T,
acting in the world [T1] ⇐⇒ while recognizing its illusory, empty nature [T2] ⇐⇒ embodying the Middle Way where opposites — doing and non-doing, form and emptiness, saṃsāra and nirvāṇa — are seen as interdependent and non-dual, pointing to the ineffable reality of tathātā.
This balance ensures the Bodhisattva’s practice is both impactful [T1] ⇐⇒ and unattached [T2] [U2T],
guiding beings toward liberation [T1] ⇐⇒ without grasping at a definitive “reality-limit” [T2] [U2T].

Section 1. Emptiness and Reality-Limit – Meditating without meditating, without grasping at emptiness, personal liberation, nirvāṇa, the perfection of wisdom, or the Union of the Two Truths, as the ultimate goal or Reality as it is (tathātā / Suchness). They are themselves mere virtuous adapted skillful means, themselves dependently co-arisen and empty of inherent existence [U2T-2T]. We can use them, meditate on them, but without using them in absolute terms, without attachment, reification, effort or absolute, while being aware of the Union of the Two Truths about the three spheres of the activity [U2T-3S].

(Summary 1: In Section 20.1 of Chapter XX from the Perfection of Wisdom in 8,000 Lines, Subhuti inquires how a Bodhisattva, while abiding in the Perfection of Wisdom, reveals the non-limited nature of emptiness and enters concentration on it.
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[Contemplating without contemplating in Suchness / the Perfection of Wisdom / Tathātā:]
The Lord explains that a Bodhisattva contemplates the five skandhas [T1] (form, feeling, perception, impulse, consciousness) as empty [T2], in accordance with the Union of the Two Truths [U2T], where phenomena are dependently arisen [T1] ⇐⇒ and thus empty of inherent existence [T2] [U2T].
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[Knowing without knowing:]
[No reality-limit: The Ground / Reality / Suchness / Tathātā is limitless, centerless, timeless, unborn, unconditioned, unchanging, unceasing, beyond all dualistic conceptual proliferation; it has to be non-dualistically, non-conceptually, non-conditionally, directly perceived without perceiving, realized without realizing, experienced without experiencing…:]
This contemplation is non-conceptual, recognizing that no dharma exists as a separate, inherently real entity.
Consequently, the notion of a "reality-limit" — a point where reality ceases — dissolves, as emptiness is synonymous with all-knowledge, beyond conceptual thought or expression.
The Bodhisattva’s realization culminates in the profound understanding of “I know nothing,” reflecting the ineffable nature of reality (tathātā).
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[Realizing without realizing the Ground / Reality / Suchness / Tathātā:]
Subhuti further asks how a Bodhisattva, firmly established in this concentration, does not "realize" the Ground / Reality / Suchness / Tathātā.
The Lord clarifies that the Bodhisattva contemplates the Ground / Reality / Suchness / Tathātā as the natural state of all phenomena, without grasping at realization as a goal. (i.e. Emptiness of emptiness, or Union of the Two Truths about the two truths themselves [U2T-2T].)
Instead of seeking personal attainment, the Bodhisattva focuses on compassion and nurturing beings ⇐⇒ aligning with the Perfection of Wisdom as skillful means.
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[Acting without acting, without attachment, reification, effort or absolute, aware of the true nature of the three spheres of the activity – ex. subject/actor/cause, relation/action/causality, object/result/effect – [U2T-3S], thus more and more in accord with the Middle Way free from all extremes, more and more in accord with Reality as it is (Ground / Suchness / Tathātā) as pointed out by the Union of the Two Truths[U2T]:]
This involves "acting without acting", without attachment to outcomes, maintaining awareness of true nature of the three spheres of the activity (subject, action, object), and not pursuing the rejection/extinction of outflows or a final realization of emptiness or signlessness.
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By dwelling in this non-attached, non-conceptual concentration, the Bodhisattva upholds the 37 wings of enlightenment, balancing practice with compassionate action, without falling into the extreme of seeking a definitive "reality-limit." This embodies the Middle Way, where phenomena are illusory, primordially pure, and neither affirmed nor negated, in harmony with the Union of the Two Truths [U2T].
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Note: "Seeking a definitive reality-limit” refers to the mistaken tendency to pursue a fixed, absolute point or state where reality is fully "known" or where phenomena cease to exist, as if reality has a final boundary or ultimate essence that can be grasped. Seeking such a limit implies clinging to a dualistic notion—treating emptiness or reality as a concrete goal to achieve or a static state to realize, like a finish line.
"Seeking a definitive reality-limit" in this context refers to grasping at 'emptiness' or 'nirvāṇa' as if they were fixed, inherent, or ultimate states to be attained, like concrete goals or destinations with an independent essence.
“Seeking a definitive reality-limit," such as grasping at emptiness or nirvāṇa as absolute, independent states, is incorrect because all phenomena — whether dependent origination or emptiness, saṃsāra or nirvāṇa, cause/actor or effect/result — are empty of inherent existence [T2] ⇐⇒ precisely because they are dependently co-arisen, interdependent, co-defined, co-evolving, and co-imputed by the mind based on past experiences, conditioning, and karma [T1]. ⇐⇒ These two truths are inseparable and mutually imply each other [U2T], meaning neither can be reified as a standalone, absolute entity [U2T-2T].
Even emptiness and nirvāṇa are empty of inherent existence [T2-T2], and grasping at them as final goals contradicts their illusory, non-dual nature.
The Bodhisattva, aware of this, acts without attachment to any fixed outcome (emptiness or nirvāṇa), embodying the Middle Way by neither affirming nor negating phenomena in absolute terms, and aligns with the true nature of reality (tathātā) as indescribable and beyond extremes.

TEXT: Subhuti: How does a Bodhisattva coursing/abiding in Perfection of Wisdom come to reveal to self, another, and countless beings, these humbled revelations as the non-limitedness of emptiness, or, how does one enter into concentration on emptiness?

The Lord: One contemplates form, etc., [skandhas], as empty [U2T].
However, one contemplates this with an undisturbed continuum of thought resulting from non-conceptual awareness thusly:
– as one contemplates this universal law..."form, feeling, perception, impulse and consciousness is empty,"...one doesn't regard any dharma [phenomena] as any 'thing' [phenomena] which as a result of emptiness is any separate entity [because it is it's true nature].
So, as one does not, and logically can not regard any nature -as- any specific dharmas being any real thing, one cannot realize any reality-limit (which is 'a point' where reality 'as we know it' comes to an end, because the knowing itself thereof comes to be revealed as this non-limitedness, synonymous with all-knowledge, or emptiness.) As such, this can be viewed intellectually from many different angles and almost grasped, but still cannot be known and stated experientially in some conventional discursive fashion because 'where' this comes to be definitively known...is beyond thought, word, and concept...'where' no-thing exists. Here or abouts, one comes to say with the greatest conviction and knowing..."I know nothing!", and joins the ranks of the exceedingly rare minority who can say this with any truth whatsoever behind it.

Subhuti: In reference to the Lord saying, "a Bodhisattva does not realize emptiness," how does a Bodhisattva who stands firmly in [this continuing practice of] this concentration [on emptiness] not realize emptiness?

The Lord: A Bodhisattva contemplates emptiness which yields it's inherency of the naturalness of all modes [of the six perfections].
Yet, one does not contemplate this: "I shall realize," or "I should realize," but one contemplates this: "this is time for complete discomfiture, and not realization."
So, without losing oneself in this concentration, one ties one's thought to any objective support [for one's compassion] and determines to yield one self to the infinitely apparent Perfection-of-Wisdom [which is essentially skill in means], and one determines within this, one will not realize emptiness [as it's realization is not any 'final goal'].
Yet the Bodhisattva does not lose any dharmas which act as the 37 wings of enlightenment.
[These are the 4 foundations of mindfulness, the 4 restraints, the 4 bases of accomplishment, the 5 faculties, the 5 powers, the 7 limbs and the 8 fold path.]
One does not affect the extinction of outflows [which prevent renewed rebirths], yet one 'achieves' no limitations.
As a Bodhisattva dwells in concentration as emptiness - which is one of the doors to deliverance - one also dwells in concentration on Signlessness, but without realizing the Signless.
Endowed with dharma of this wholesome root which is thus in place, one contemplates "this is time for nurturing beings, and not for realization."
Taken hold of by the Perfection-of-Wisdom one does not realize any reality limit.

Section 2. Three Similes – Meditating without meditating on emptiness, personal liberation, nirvāṇa, the perfection of wisdom, or the Union of the Two Truths … without attachment, reification, effort or absolute about the three spheres of the activity.

(Summary 2: In Section 20.2 of Chapter XX from the Perfection of Wisdom in 8,000 Lines, the Lord uses three similes to illustrate the Bodhisattva’s practice of the Perfection of Wisdom, guided by skill in means and wisdom, without grasping at a definitive "reality-limit."
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First, a noble, virtuous person of great accomplishments, likened to a Bodhisattva, leads their family through a dangerous forest without abandoning them, using their strength, wisdom, and resources to protect and guide them to safety.
Similarly, a Bodhisattva, imbued with friendliness, compassion, sympathetic joy, and impartiality, employs the Perfection of Wisdom and skill in means to guide all beings toward enlightenment, not abandoning them for personal liberation at the levels of a Sravaka or Pratyekabuddha, and avoids realizing a reality-limit prematurely.
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Second, a Bodhisattva’s practice is compared to a bird soaring in the air, unsupported yet not falling, dwelling in the concentrations of emptiness, signlessness, and wishlessness without grasping at them as ultimate goals, maintaining balance through skill in means.
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Third, like a skilled archer who shoots arrows to keep the first aloft until the right moment, the Bodhisattva, upheld by the Perfection of Wisdom, sustains their practice without realizing the farthest reality-limit until their wholesome roots are fully matured for complete enlightenment.
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The Bodhisattva contemplates the limitless true nature of dharmas but does not treat the Perfection of Wisdom as a final conquest, embodying humility and acting for the welfare of all beings without attachment to outcomes.

TEXT: The Lord:
[1] Suppose, Subhuti, one excellent, of noble qualities...very vigorous, of high social position, attractive and most fair to behold, of many virtues, in possession of all the finest virtues, virtues which spring from the very height of sovereignty, discipline and morality, learning, renunciation and so on.
This person is judicious, able to express with ease, to formulate views clearly, to substantiate one's claims; one who always knows the suitable time, place and situation for everything
In archery this one has gone as far as one can go, is successful in warding off all manner of attack, most skilled in all arts, and foremost, through fine achievements, in all crafts.
Of good memory, this one is intelligent, clever, steady and prudent, versed in all the treatises, has many friends, is wealthy, strong of body, with large limbs, with all faculties complete, generous to all, dear and pleasant to many.
Any work undertaken is managed to completion.
This one also speaks methodically, shares great riches with the many, honors what should be honored, reveres what should be revered, worships what should be worshiped.
Would such a person, Subhuti, feel every increasing joy and zest?

Subhuti: Yes indeed, O Lord.

The Lord:
[1] Now suppose as well, this person so greatly accomplished, takes one's family on a journey, one's mother and father, sons and daughters. By some circumstances, these find themselves in a great, wild forest.
The foolish ones among them feel fright, terror and hair-raising fear.
This one, however, fearlessly says to this family:
"Do not be afraid! I shall soon take you safely and securely out of this terrible and frightening forest. I shall soon set you free!"
Then more and more hostile and inimical forces rise up in this forest, would this noble person decide to abandon this family, and to take oneself alone out of that terrible and frightening forest - this one who is not one to draw back, who is endowed with all the force of firmness and vigor, who is wise, exceedingly tender and compassionate, courageous and a master of many resources?

Subhuti: No, O Lord. This person, who does not abandon this family, has at one's disposal powerful resources, both within and without.
On this one's side forces arise in this wild forest which are quite a match for the hostile and inimical forces, and these stand up for and protect these one's.
These enemies and adversaries, who look for a weak spot, who seek for a weak spot, do not gain any hold over these one's.
This one is competent to deal with the situation, and is able, unhurt and uninjured, soon to take out of that forest both this family and oneself, and securely and safely these reach a village, city or market-town.

The Lord: Just so, Subhuti, is it with a Bodhisattva which is full of pity and concerned with the welfare of all beings, which dwells in friendliness, compassion, sympathetic joy and impartiality, is taken hold of by skill in means and the Perfection-of-Wisdom, which has been taken over by one's wholesome roots, employing the kind of transformation which is the Buddha's sanction.
Although one enters into this concentration which proffers just these doors to deliverance, -being concentrated contemplation on; emptiness, signlessness and wishlessness- this one nevertheless just does not realize any reality-limit, such as one has a tendency toward on levels of Sravaka Disciple, or on these of a Pratyekabuddha.
This one has at this one's disposal very strong and powerful helpers, in the Perfection-of-Wisdom and skill in means.
Since this one does not abandon all beings, this one is thus able to have revealed full enlightenment, safely and securely.

At such a time as a Bodhisattva makes all beings an object for one's thought of friendliness, and with this highest friendliness ties oneself to these, at this time one rises above the factiousness of the defilements and of Mara, one rises above the level of Sravaka Disciple and Pratyekabuddha, and one abides in this concentration [on friendliness].
This is not one who has attained the extinction of the outflows, yet achieves a complete consummation of emptiness, which [in this case] is endowed with these highest perfections.
At such a time as a Bodhisattva dwells in this concentration on emptiness, which is but one door to freedom, one yet does not dwell in concentration as Signlessness, nor does this one realize concentration on the Signless.
[2] This is just like a bird which on its wings courses/abides in the air.
It neither falls to the ground, nor does it stand anywhere on any support.
It dwells in space, just in the air, without being either supported or settled herein.

Just so a Bodhisattva dwells as this dwelling of emptiness, realizes this total permeance of emptiness.
Just so this one dwells as this dwelling of Signlessness and Wishlessness, and such comes to be revealed as this specific consummation as Signless and Wishless.
But one does not fall into emptiness, neither into Signlessness, nor Wishlessness, with one's Buddha-dharmas remaining incomplete.

[3] It is as with a master of archery, strong, well-trained, perfectly trained in archery
He first shoots one arrow upwards.
He now sends after this another arrow which checks the fall of the first.
By a regular succession of arrows he would not permit that first arrow to fall to the ground, and that arrow is kept in the air until he decides it falls to the ground.
In this same way a Bodhisattva which courses/abides in Perfection of Wisdom and which is upheld by skill in means, does not realize the farthest reality-limit until one's wholesome roots are matured, well matured as full enlightenment.
Only as one's wholesome roots are matured, well matured as full enlightenment, does this one realize this farthest reality-limit.

A Bodhisattva which courses/abides in Perfection of Wisdom, which develops revelations as the Perfection-of-Wisdom, here now contemplates and meditates on this limitless true nature of these dharmas, but still one does not realize the Perfection-of-Wisdom as goal or conquest.
Such as these come to exude wise (or, purely natural) humility.

Section 3. Doors to Deliverance and Vows about Beings – Meditating / concentrating without meditating / concentrating on the Three Doors of Deliverance (Emptiness, Signlessness, Wishlessness), or on the unborn / unceasing, Primordial Purity, Union of the Two Truths, etc., without attachment, reification, effort or absolute, motivated by compassion/Bodhicitta, aware of the true nature of the three spheres of the activity [U2T-3S], without realizing any reality-limit midway.

(Summary 3: In Section 20.3 of Chapter XX from the Perfection of Wisdom in 8,000 Lines,
Subhuti marvels at the Bodhisattva’s difficult task of dwelling in the concentration of emptiness, signlessness, and wishlessness — the three doors to deliverance — while not realizing a definitive “reality-limit” (i.e., grasping at emptiness or nirvāṇa as an absolute goal).
The Lord affirms that the Bodhisattva’s commitment to not abandoning beings drives this practice [T1] ⇐⇒ supported by skill in means and the Perfection of Wisdom [T2] [U2T].
The Bodhisattva vows to guide beings to freedom from defilements and erroneous views, such as perceiving existence, signs, permanence, happiness, self, or loveliness, by demonstrating the true nature of dharmas as impermanent, unsatisfactory, selfless, and repulsive.
While contemplating the limitless nature of dharmas through the three doors [T1] ⇐⇒ the Bodhisattva avoids midway realization of a reality-limit [T2] ⇐⇒ maintaining focus on compassion, friendliness, sympathetic joy, and impartiality [T1] [U2T].
This practice strengthens pure dharmas, faith, the five faculties, siddhis, and the seven limbs of enlightenment, enabling the Bodhisattva to reveal the path to others.
By aspiring to liberate beings from wrong views and perceptions of a basis or signs, the Bodhisattva, upheld by skill in means, contemplates the unfathomable, unproduced nature of dharmas ⇐⇒ without falling into the extremes of the triple world or the unaffected ⇐⇒ ensuring their Buddha-dharmas mature fully before realizing enlightenment.

TEXT: Subhuti: A doer of what is difficult is the Bodhisattva, a doer of what is most difficult, as one courses/abides and dwells as emptiness, one enters into this concentration as emptiness, and yet does not realize any reality-limit! (i.e. Does not grasp emptiness, nirvāṇa, the Perfection of Wisdom of the Union of the Two Truths) Exceedingly wonderful is this, O Well-Gone!
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The Lord: So it is, Subhuti.
For the Bodhisattva does not abandon beings.
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We have made these special vows to reveal this process to freedom from defilement and obscurations to buddha-nature for themselves, for all beings.
– As the mind of a Bodhisattva forms this aspiration not to abandon beings but to set this freeing technique and process in front of these beings,
– and in addition one aspires as this concentration on Emptiness, Signlessness, Wishlessness, this being the three doors of deliverance… [T1] such a Bodhisattva is known as one which is endowed with skill in means [T1],
– and does not realize any reality-limit midway (i.e. grasping at one absolute or another), before Buddha-dharmas are complete [T2-no-absolute].
It is just this skill means which protects such a one.
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– Any thought of enlightenment, for a Bodhisattva, consists in just this fact — one does not leave beings behind.
– As one is thus endowed with this thought of enlightenment and with skill in means, one does not midway realize any reality-limit [T2] (i.e. grasping at one absolute or another), hereby stopping as any result of any thing whatsoever.
In addition to this, as a Bodhisattva either actually contemplates these limitless stations, being the three doors to deliverance [T1], or aspires to contemplate these [T1],
– in this mind one forms this following aspiration:

"For a long time beings such as these have a notion of existence, and course/abide in apprehension of basis. [birth, life, death and any and all dharmas in-between]. As in realizing these coursing/abidings toward full enlightenment, dharma only too naturally comes to be revealed and demonstrated to these beings so these too, may forsake whatever erroneous views may be harbored about any basis."

As a free agent one now enters this concentration on Emptiness, on Signlessness, on Wishlessness.
– A Bodhisattva revealing to oneself one's natural endowment with this thought of enlightenment and skill in means does not midway realize or give way to some reality-limit [T2] (i.e. grasping at one absolute or another).
– On the contrary, one does not lose concentration on friendliness, compassion, sympathetic joy and impartiality [T1].

Upheld as skill in means, one increases pure dharma more and more [T1].
One's faith, etc., develops as keener and keener, one acquires siddhis, revealing to self and others the limbs of enlightenment, and this path.
[Here are 7 Limbs: mindfulness, investigation of dharmas, vigor, tranquility, rapture, concentration, and evenmindedness]

Even so, a Bodhisattva reflects this…
"for a long time beings as these perceive dharmas, course/abide in the apprehension of a basis,"...
and develops this aspiration as the former one, entering concentration as emptiness.
Also, one reflects this…
"as perceiving a sign, these beings coursed for a long time in these signs",...
and this one deals with this aspiration thusly, entering concentration as Signlessness.
And, a Bodhisattva reflects:
“For a long time these beings are perverted by these perceptions of permanence, of happiness, of some self, of loveliness."
This one now acts in such a way as dharma is demonstrated so these may forsake these perverted views of any perception of permanence, of happiness, of self, of loveliness, and in order that these may learn this:
"impermanent is all this, not permanent; ill is all this, not happiness; without self is all this, not with a self; repulsive is all this, not lovely."

Endowed with this thought of Perfection of Wisdom, and with the previously described skill in means,
here and now taken hold of by the Perfection-of-Wisdom [T1],
one does not realize any reality-limit midway [T2], before all one's Buddha-dharma are complete.

One dwells thus, and one enters on concentration as Wishlessness,
but one does not lose one's concentration as friendliness [T1], etc.

Upheld by skill in means, one increases more and more one's pure dharmas.
Faith, persistence, mindfulness, concentration, discernment [as the five faculties] develop as keener and keener, and one acquires siddhis, the limbs of enlightenment, and the path.
A Bodhisattva raises the following thought:

"These beings for a long time are in the habit of coursing/abiding in the apprehension of a basis, and even just now these do so. These are for a long time in the habit of coursing/abiding in the perception of signs, in perverted views, in perception of material objects, in perception of unreal objects, in wrong views, and even now these continue to do so. Thusly it may be that these faults in each and every way may cease to be in these, and these faults come to be revealed as inconceivable in them."

As a Bodhisattva has all beings in mind in such a way, is endowed with this recollection of all beings, with this production of thought, and as skill in means, as one is taken hold of by the Perfection-of-Wisdom and, as endowed with all these qualities, one thus contemplates the true nature of these unfathomable dharmas - through Emptiness, or Signlessness, or Wishlessness, or through these being unaffected, unproduced, without birth, without any positivity - it is quite impossible such a Bodhisattva, which is endowed with such pure cognition, could either fall into the Unaffected, or become intimate with anything belonging to the triple world.
This cannot possibly be.

Section 4. Irreversibility – The hallmark of irreversibility: commitment to guide all beings (bodhicitta) and the skillful means to balance compassion/bodhicitta and wisdom, "acting without acting", thus more and more in accord with Reality as it is (tathātā) as pointed out by the Union of the Two Truths [U2T].

(Summary 4: In Section 20.4 of Chapter XX from the Perfection of Wisdom in 8,000 Lines, a Bodhisattva aspiring to full enlightenment questions another about the dharmas and aspirations that enable one to develop the Perfection of Wisdom without settling in the realization of emptiness, signlessness, wishlessness, unaffectedness, non-production, non-positivity, or no-birth.
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The Lord explains that a Bodhisattva who responds by focusing solely on these qualities without emphasizing the non-abandonment of all beings or skill in means fails to demonstrate the qualities of an irreversible Bodhisattva — one predicted by the Tathāgatas to attain full enlightenment.
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Such a response lacks the hallmark of irreversibility: which is the commitment to guide all beings and the skillful means to balance wisdom and compassion.
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Subhuti inquires how a Bodhisattva is deemed irreversible, and the Lord clarifies that an irreversible Bodhisattva, whether having heard the Perfection of Wisdom or not, intuitively provides the correct answer, rooted in their vow not to abandon beings and their skill in means.
These rare Bodhisattvas, predestined due to past wholesome roots, possess a cognition that cannot be overwhelmed by the world, ensuring their irreversible progress toward complete enlightenment.

TEXT: A Bodhisattva is asked by another Bodhisattva wanting to win full enlightenment:

"Over which dharmas does one come to consummation of realization?
What kind of aspiration does one form in one's mind, aspirations which enable a Bodhisattva to not settle in realization of Emptiness, or Signlessness, or Wishlessness, or Unaffectedness, or non-production, or non-positivity, but to go on developing Perfection of Wisdom?"

As the answering Bodhisattva answers — just emptiness is attended to, just Signlessness, just Wishlessness, just Unaffectedness, just non-production, just no-birth, just non-positivity, and does not make manifest this production of the thought of the non-abandonment of all beings, or not manifest or indicate skill in means in this answer, one can know this Bodhisattva is not in irreversibility predicted to full enlightenment by the Tathāgatas previously.
This one does not indicate this special dharma of an irreversible Bodhisattva [i.e. the non-abandonment of all beings], does not make much of this, does not make this manifest, does not wisely know this, does not include this in one's answer, and does not induce others to enter into this stage [of skill in means] which is the true stage of an irreversible Bodhisattva.

Subhuti: And how can a Bodhisattva, in regard to this question, be regarded as irreversible?

The Lord: One is known as an irreversible Bodhisattva as, whether one hears this Perfection of Wisdom or not, one hits upon the correct answer.

Subhuti: Here are many who course/abide towards enlightenment, but a few only could give the correct answer.

The Lord: As few only are these Bodhisattvas which are predicted to this irreversible stage on which this cognition is possible.
But these who are predestined for it, these give the correct answer.
One can be sure that these have planted splendid wholesome roots in the past, and the whole world, with its Gods, persons and Asuras, cannot possibly and ultimately overwhelm these.

Section 5. Dream Experiences and the Mark of Irreversibility

(Summary 5: In Section 20.5 of Chapter XX from the Perfection of Wisdom in 8,000 Lines, the text outlines the marks of an irreversible Bodhisattva — those predestined for full enlightenment — through their experiences and perceptions in dreams.
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An irreversible Bodhisattva dreams of all dharmas as dream-like, without grasping these experiences as final, and perceives no longing for the levels of Sravaka, Pratyekabuddha, or the triple world.
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They envision themselves as a Tathāgata, teaching dharma in vast assemblies or rising into the air to demonstrate dharma across world systems, reflecting their enlightened qualities.
Even in dreams of calamities — such as sacked towns, fires, wild beasts, or personal threats — they remain unafraid, recognizing the dream-like, illusory nature of the triple world and resolving to demonstrate dharma correctly upon waking.
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Another mark is their vision of a Buddha-field free from states of woe (hells, animals, pretas), reflecting their vow to create such a field and their freedom from rebirth in such states.
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A prophetic dream of extinguishing a fire signifies their irreversibility, confirmed by past Tathāgatas, while failure to control the fire indicates past karma from refusing dharma, weakening wisdom, and hindering irreversibility.
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These dream experiences, shaped by past wholesome or unwholesome actions, distinguish the irreversible Bodhisattva’s unwavering commitment and wisdom.

TEXT: So, as a Bodhisattva even dreams and beholds, "all dharmas are like a dream," but does not realize this experience, regarding it as final,...so too this is known as the irreversible mark of an irreversible Bodhisattva.
This is another mark...as even in dreams, neither the level of Sravaka Disciple nor Pratyekabuddha, nor anything which belongs to any triple world, is seen or known as an object of any longing, or appears advantageous.
It is another mark...as even in dreams, one sees oneself as a Tathāgata, -in the middle of an assembly of many hundreds of thousands of niyutas of kotis of persons, seated in a circular hall with a peaked roof, surrounded by a community of monks, revered by the community of Bodhisattvas, demonstrating dharma.

It is another mark, as, even in dreams, one rises into the air and demonstrates dharma to beings, as one perceives the halo round the Buddha, one conjures up monks who go into different directions to fulfil the functions of Buddhas on other world systems and demonstrate dharma here.
Even as one dreams one has such perceptions.

It is another mark as one dreams and remains unafraid when a village, town, city, or kingdom is sacked; or sees a huge conflagration spreading; or sees wild beasts or other offensive animals; or one's head is about to be cut off, or as one is subjected to other great fears and terrors, and also one sees these fears and terrors to which other beings are subjected.
In no case do fear and terror arise in one such as this, and one remains unafraid.
And immediately as one awakes from this dream, reflects how "like a dream is all this which belongs to any triple world.
And in this sense should I demonstrate dharmas, as one which demonstrates dharma correctly."

It is again another mark of irreversibility as a Bodhisattva, on seeing in dreams the beings which are in these hells, reflects:
"Thus as in this Buddha-field are no states of woe at all!"
This also is known as a mark of an irreversible Bodhisattva as never having to be reborn in such states of woe.

And how does one know here are no states of woe in a Buddha-field of any particular Bodhisattva?
As a Bodhisattva, on seeing in dreams the beings reborn in the hells, as 'animals', or as Pretas, sets up mindfulness and a Buddha-field without such states of woe, this is known as the mark which shows one can never again need to be reborn in the states of woe.
Also, a Bodhisattva may dream a prophetic dream to the effect that a town or village is on fire, and as one wakes up considers thusly:

"The attributes, tokens and signs in these dreams, are the attributes, tokens and signs which an irreversible Bodhisattva bears in mind. This Truth, as of utterance of this Truth, let this town fire or village fire, which is taking place here, be appeased, cooled, extinguished."

As the fire is extinguished, one can know this Bodhisattva is predicted to full enlightenment by Tathāgatas in this past; as it is not extinguished, one should know this is not so predicted.
Again Subhuti, if instead of being appeased, this conflagration passes beyond all bounds and spreads from house to house, from road to road, one should know this Bodhisattva has in some past collected karma consisting in refusal of dharma, conducive to weakness in wisdom, or, specific abilities to maintain a state of naturalness.
From this refusal and conductivity results karma which led to this experience in this present life [i.e. to this distress at being unable to control this fire], which is just a result of karma left over from refusal of dharma.
For, as is known, a Bodhisattva's past lives condition the [absence or presence of the] mark of irreversibility later on.
A Bodhisattva which succeeds in controlling this fire is, on this other hand, borne in mind as irreversible.

Section 6. Irreversibility and the Magical Power of Veracity

(Summary 6: In Section 20.6 of Chapter XX from the Perfection of Wisdom in 8,000 Lines, the Lord describes another mark of an irreversible Bodhisattva, focusing on their ability to perform an Act of Truth to dispel a ghost possessing a person.
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The Bodhisattva declares the truth of their pure intention to attain full enlightenment for the sake of all beings, leaving behind the paths of Sravaka Disciples and Pratyekabuddhas, and invokes the omniscience of Buddhas across countless world systems who recognize this vow.
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If the ghost departs as a result of this declaration, it confirms the Bodhisattva’s irreversibility, indicating they have been predicted by Tathāgatas for full enlightenment due to their pure intention and wholesome roots.
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If the ghost does not depart, it suggests the Bodhisattva has not yet received such a prediction, reflecting a lack of sufficient karmic maturity.
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This Act of Truth underscores the power of the Bodhisattva’s commitment to enlightenment and their alignment with the truth of the Dharma, marking their irreversible progress.

TEXT: And now Subhuti, are demonstrated attributes, tokens and signs by which an irreversible Bodhisattva is borne in mind.
Listen well and attentively to this teaching.

Subhuti: So be it, O Lord, speak on.

The Lord: As a person, — man or woman, boy or girl, — is seized or possessed by a ghost, a Bodhisattva, which comes across one such as this, performs this Act of Truth, and says:

"As it is true by Tathāgatas of this past, and it is true these intentions are perfectly pure, — to the extent this attention to this is perfectly pure, to this extent I leave behind thoughts of Sravaka Disciples and Pratyekabuddhas. It is this nature to reveal full enlightenment. Not to not reveal full enlightenment! Just revealing full enlightenment! Here is nothing which the Buddhas and Lords which reside in countless world systems do not cognize, see, feel and fully know. These Buddhas and Lords which know this earnest intention also reveal full enlightenment. As this is truth, as this is utterance of Truth, may this one depart which seizes and possesses this person with this ghostly seizure!"

So, as a result of these words of this Bodhisattva, if this ghost does not depart, one can know the Bodhisattva has not had one's prediction yet; but as this being departs, one can know this Bodhisattva has this prediction to full enlightenment.

Section 7. Added Conclusion to Chapter 20 – The practice of skill in means is the skillful integration / harmonization / Union of dependently co-arisen compassionate actions with the wisdom of the Union of the Two Truths [U2T], or the Union of opposites in general [Uopp / U2T-opp]; engaging the world (conventional truths) without attachment, reification, effort or absolute about the three spheres (ex. to any final goal or extinction (reality-limit)); engaging in the Perfection of Wisdom without grasping at a definitive “reality-limit” (nirvāṇa, emptiness, enlightenment); dwelling in concentrations on emptiness, signlessness, and wishlessness without settling in them prematurely – not pursuing the rejection/extinction of outflows or a final realization of emptiness or signlessness; “acting without acting” without attachment, reification, effort or absolute about the three spheres or any duality, more and more in accord with the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither), not accepting / rejecting / changing anything in absolute terms; more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]; thus facilitating irreversible progress toward full enlightenment, and the realization of the primordial purity of everything (Buddha-nature)

Chapter Chapter 20 of the Perfection of Wisdom in 8,000 Lines elucidates the Bodhisattva’s practice of skill in means within the framework of the Madhyamaka’s Union of the Two Truths [U2T], harmonizing dependently co-arisen compassionate actions [T1] with the wisdom of the Union of the Two Truths [U2T].

The essence of its subtle message lies in the Bodhisattva’s ability to engage in the Perfection of Wisdom without grasping at a definitive “reality-limit,” such as reifying emptiness, nirvāṇa, or enlightenment as absolute goals.

Through non-conceptual contemplation of emptiness, signlessness, and wishlessness, the Bodhisattva recognizes all dharmas as illusory — dependently arisen [T1] ⇐⇒ yet empty of inherent existence [T2] [U2T] — embodying the Middle Way free from extremes of existence, non-existence, both, or neither [tetralemma].

Their unwavering vow to not abandon beings, coupled with skillful means, ensures they act compassionately [T1] ⇐⇒ without attachment to the three spheres (subject, action, object) [T2] [U2T], exemplified in similes like guiding a family through a forest, soaring like a bird, or sustaining arrows in flight.

Dream experiences and Acts of Truth further mark their irreversibility, reflecting past wholesome roots and a non-dual cognition that perceives all phenomena as dream-like, primordially pure, and inseparable from tathātā (suchness).

This practice of "acting without acting" balances wisdom and compassion, enabling the Bodhisattva to progress irreversibly toward full enlightenment while guiding all beings, without settling in any fixed state, in perfect accord with the true nature of reality as pointed out by the Union of the Two Truths [U2T].