Prajnaparamita-18K - Chapter 10 - Practicing using skillful means - 310

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 310
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 10 - Practicing using skillful means –

Source: https://read.84000.co/translation/toh10.html

More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2022/07/toc-400.html

[Note: The two truths are:
T1: conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma (in cycle), not completely non-existence;
T2: emptiness of inherent existence, not real existence;
U2T: those two truths, like any other pair of apparent opposites, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in 'Union' <==> thus empty of inherent existence.
They are tools to help us to get to the 'inconceivable' by refuting what 'Reality as it is' is not:
all extreme views like: existence / dharma / causality / functionality, non-existence / non-dharma / non-causality / non-functionality, both together, neither; difference / manyness / diversity / duality, identity / oneness / sameness / non-duality, both together, neither; permanence / continuity / eternity, impermanence / discontinuity / annihilation, both together, neither; individuality, collectivity, universality, a combination of those, none of those; subjectivity, relation / action / process, objectivity, a combination of those, none of those; the 1st truth alone / dependent origination [T1], the 2nd truth alone / mere-emptiness [T2], both two truths together as if different and in opposition [2T], neither of the two truths as if identical and one [1T,]; 'this', 'non-this', both together, neither – for whatever 'this' is.
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The three spheres: ex.
i. The subject / actor / goer / perceiver / knower / acquirer / owner,
ii. The relation / action / going / perceiving / knowing / acquiring / having
iii. The object / result / destination / perceived / known / acquired / possessions / karma / 5 aggregates / body & speech & mind.
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Generalisations:
Whenever it is possible the comments of each section are expressed into a more global context. So they always cover more than just what is said in the various translations. The goal is to make the Big Picture more evident.
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Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.)

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[Back to Résumés of chapters 1-41]

10. ILLUSION-LIKE – Practicing using skillful means.

(i.e. Résumé: Practicing using skillful means - ex. by way of not apprehending anything. Bodhisattvas go forth without going forth to the knowledge of all aspects and reach without reaching the knowledge of all aspects beyond all extremes & middle – without any attachment / fixation / absolutes.
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Apparent dharmas [T1] and their illusory nature / emptiness [T2], i.e. the two truths, are not really in opposition, but more like inseparable / interdependent / in harmony / in 'Union': they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither [U2T] (i.e. not one thing and another). That is why conventional words / concepts / ideas / truths / views / methods / practices / milestones / goals are still useful / efficient. That is why Bodhisattvas practice without practicing, without any attachment / fixation / absolutes, without apprehending anything in absolute terms, just conventionally / relatively / inter-subjectively.
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Bodhisattvas act / practice without acting / practicing in the six paramitas …, with skillful means / by way of not apprehending anything, without any attachment / fixation / absolutes – without perceiving / apprehending / practicing anything in absolute terms.
Bodhisattvas act in accord with valid conventional / relative / inter-subjective concepts / ideas / views / truths / methods / practices / goals [T1], but also more and more in accord with their emptiness of inherent existence [T2] [U2T], in accord with their illusory nature [U2T]; thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is, with the inconceivable Union of the Two Truths free from all extremes & middle [U2T].
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Question: 'Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?' In other words, does emptiness [T2] contradict conventional words, concepts, ideas, truths, visions, methods, practice, levels, goals [T1]? Are the two truths different / separate / dual / in opposition? Or are they identical / united / one / non-dual? Is the path still meaningful; or should we just drop it all?
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The answer lies in the concept of the inconceivable 'Union' of the Two Truths [U2T]: their inseparability, interdependence, co-definition, co-relation, co-dependence, co-emergence, co-evolution, co-cessation / co-transcendence, harmony <==> and thus their emptiness of inherent existence [U2T-2T]. All dependently co-arisen appearances are empty of inherent existence; but so is emptiness itself. The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; they are not 'this', not 'non-this', not both together, not neigher, and there is no fifth. Meaning the two truths and their 'Union' are indescribable / inconceivable for our dualistic conceptual conditioned ordinary mind(s). The true meaning has to be directly perceived / realised / experienced. So a path composed of various adapted skillful means is still useful as long as nobody grasps anything in absolute terms. Using the path without apprehending anything in absolute terms is an efficient path leading to omniscience.
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Note: Since everything is empty of inherent existence [T2] <==> because dependently co-arisen [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], then everything is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. All dharmas are not existent, not non-existent, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent, not independent, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen, not empty of inherent existence, not both truths together, not neither truth, and there is no fifth; not defiled, not pure, not both together, not neither, and there is no fifth; not caused / produced / conditioned / existent / changing / ceasing, not non-caused / non-produced / unconditioned / non-existent / non-changing / non-ceasing, not both together, not neither, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bound / non-enlightened, not both together, not neither, and there is no fifth; etc.
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"When bodhisattva great beings train in the perfection of wisdom like that [T1], by way of not apprehending anything [T2] [U2T], they go forth to the knowledge of all aspects (without grasping at any cause, causality, result / effect / goal)
and reach the knowledge of all aspects beyond all extremes & middle [U2T / U3S / Uopp / U2T-2T]."
Because all appearing dharmas [T1] <==> are empty of an intrinsic nature [T2]; one aspect implies the other (<==>) [U2T].
All dharmas are lik illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T];
not existent / caused / functional, not completely non-existent / non-caused / non-functional,
not both together, not neither, and there is no fifth. Meaning inconceivable.
Dharmas are appearing but still empty, empty of inherent existence but still dependently co-appearing and relatively functional, even if merely labeled / imputed by the mind (mere names, mere designations).
Bodhisattvas go forth without going forth to the knowledge of all aspects
and reach without reaching the knowledge of all aspects beyond all extremes & middle – without any attachment / fixation / absolutes.
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What skillful means?
Here bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about any dharma with its marks (ex. the impermanent five aggregates) [T1] … but do not apprehend it/them [T2] [U2T].
This is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
Or a Bodhisattva may think
'I will teach all beings the doctrine that "all dharmas are impermanent"; and moreover, I will do it by way of not apprehending anything (using but not apprehending any dharma and their mark / impermanence).
Bodhisattvas pay attention to a dharma being 'this or that,' and moreover do it by way of not apprehending anything (using but not apprehending any dharma and their marks / this or that).
Bodhisattvas analytically understand that dharma is 'this or that,' and moreover do it by way of not apprehending anything (using but not apprehending any dharma and their marks / this or that).
Bodhisattvas analytically understand all dharmas are 'empty,' and moreover do it by way of not apprehending anything (using but not apprehending any dharma and their marks / dependent origination and emptiness).
Bodhisattvas teach friends the doctrine the Buddha-dharma, and moreover, teach by way of not apprehending anything (using but not apprehending any concepts / ideas / teachings / truths / views / methods / practices / goals nor their emptiness)
practice / teach the six perfections,
Those are the skillful means of bodhisattvas who are practicing the perfection of wisdom,
and when they are fully endowed with those means they will not tremble, feel frightened, or become terrified when they hear this exposition.
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[From Chapter 6: Practicing without apprehending anything.]
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Perceiving / acting / practicing / teaching the perfection of wisdom without apprehending or perceiving any inherently existing and separate subject / being, relation / action / process, object / phenomena; any characteristics / properties / attributes / marks / signs / names … in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1]; thus more and more in accord with the inconceivable true nature of Reality as it is here & now [U2T].
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Bodhisattvas should practice the perfection of wisdom using valid tools / adapted skillful means, but without apprehending any dharmas in absolute terms, without any attachment / fixation / absolutes — because all dharmas are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. Genuine-emptiness  [U2T] does not contradict valid conventional / relative / inter-subjective concepts / truths / views / methods / practices / goals… On the contrary the two truths (dependent origination / functionality and emptiness of inherent existence) are inseparable / interdependent / in harmony; one implies / proves / enables the other. That is the meaning of the 'Union of the Two Truths.'
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Bodhisattvas thus practicing without practicing the perfection of wisdom
should train in valid conventional / relative / inter-subjective words / concepts / ideas /
truths / views / methods / practices / levels / goals / characteristics / properties /
attributes / marks / signs / names / labels [T1] —
but without any attachment / fixation / absolutes,
without apprehending anything in absolute terms [T2] [U2T].
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"Bodhisattva great beings should practice the perfection of wisdom like that [T1], without apprehending any / all dharmas in absolute terms [T2], just conventionally / relatively / inter-subjectively as possible tools / adapted skillful means [T1] [U2T]; thus acting more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
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"If bodhisattva great beings practicing [T1] the perfection of wisdom do not apprehend in absolute terms [T2] a perfection of wisdom, that bodhisattva, that word for bodhisattva, or even that bodhicitta, or awakening, then just that is the advice about the perfection of wisdom of bodhisattvas; just that is the instruction."
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Result:
Gaining forbearance in the perfection of wisdom.
Gaining forbearance in the inconceivable true nature & dynamic of Reality as it is here & now (everywhere, at any time).
Gaining forbearance in the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
Gaining forbearance in acting without acting, without any attachment / fixation / absolutes; thus more and more in accord with it. Because not knowing it, and not acting in accord with it, is a mistake and necessarily brings more suffering for self & others.)

Then venerable Subhūti said to the Lord,

"Lord, suppose someone were to ask,

'Does this illusory being [T2],
having trained in the perfection of wisdom [T1] [U2T],
go forth to the knowledge of all aspects or reach the knowledge of all aspects [U2T]?'

What, Lord, should be said to that questioner?

And similarly, suppose someone were to ask,

'Does this illusory being, having trained in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving go forth to the knowledge of all aspects or reach the knowledge of all aspects?'

What, Lord, should be said to that questioner?

And as to

'Do they, having trained in, up to the thirty-seven dharmas on the side of awakening, up to the knowledge of all aspects, go forth to the knowledge of all aspects or reach the knowledge of all aspects?' ‍—

what, Lord, should be said to that questioner?"

The Lord replied,
"Subhūti, I will put a question about that right to you. Answer as best you can.
What do you think about this: (i.e. Are the two truths in real opposition? Does one negate the other? Should we accept emptiness and reject all appearances / activities / tools / adapted skillful means / paths?)

• Is illusion [T2] one thing and form [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms)?

• Is illusion [T2] one thing and feeling, perception, volitional factors, and consciousness [T1] another?"
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

"No, Lord," answered Subhūti.

The Lord then asked, "Subhūti, what do you think about this:

• Is illusion [T2] one thing and the eyes another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),

• or is illusion [T2] one thing and the ears, nose, tongue, body, and thinking mind [T1] another?

• Or is illusion [T2] one thing and a form [T1] another,

• or is illusion [T2] one thing and a sound, a smell, a taste, a feeling, and a dharma [T1] another?

• Or is illusion [T2] one thing and eye consciousness [T1] another,

• or is illusion [T2] one thing and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness [T1] another?

• Or is illusion [T2] one thing and eye contact [T1] another,

• or is illusion [T2] one thing and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact [T1] another?"
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

"No, Lord," answered Subhūti.

The Lord then asked, "Subhūti, what do you think about this:

• Is illusion [T2] one thing and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms)?

• Is illusion [T2] one thing and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact, feeling from the condition of nose contact, feeling from the condition of tongue contact, feeling from the condition of body contact, or feeling from the condition of thinking-mind contact [T1] another?"
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

"No, Lord," answered Subhūti.

The Lord then asked, "Subhūti, what do you think about this:

• is illusion [T2] one thing and the thirty-seven dharmas on the side of awakening [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms)?"
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

"No, Lord," answered Subhūti.

The Lord then asked, "Subhūti, what do you think about this:

• is illusion [T2] one thing and emptiness [T1] another,

• is illusion [T2] one thing and signlessness [T1] another,

• or is illusion [T2] one thing and wishlessness another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms)?"
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

"No, Lord," answered Subhūti.

The Lord then asked, "Subhūti, what do you think about this:

• is illusion [T2] one thing and the ten tathāgata powers [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),

• or is illusion [T2] one thing and . . . up to the eighteen distinct attributes of a buddha [T1] another?"
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

"No, Lord," answered Subhūti.

The Lord then asked, "Subhūti, what do you think about this:

• is illusion [T2] one thing and the knowledge of all aspects [T1] another?"
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

"No, Lord," answered Subhūti. 188

• _____________________________________
  "Illusion [T2-emptiness] is not one thing,
  Lord, and form [T1-appearances] another;
  form is itself illusion, Lord,
  and illusion is itself form.
  _____________________________________
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

(i.e. From Chapter 20:
[Inseparability / non-duality / harmony of apparent opposites; ex. Union of the Two Truths —
Appearances are not one thing, and emptiness another.
They are not two, not none, not both together, not neither.
The same for any pair of apparent opposites.]
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emptiness [T2] is not one thing,
a bodhisattva [T1] another (i.e. One vs. another: different / separate / multiple / dual -- in absolute terms),
and a prior limit [past], a later limit [future], and a middle [T1] another,
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so, Venerable Śāriputra, therefore, all these‍ — emptiness [T2], a bodhisattva [T1], a prior limit [past], a later limit [future], and a middle‍ [present] [3T] — are not two [and not one], nor are they divided [or united] [U2T / U3S / Uopp / U2T-2T].)
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(i.e. Not two, not one: VIEW: Inseparability / interdependence / non-duality / harmony / Union of apparent opposites [Uopp / U2T-opp]; ex. Union of the three spheres [U3S / U2T-3S] – subject, relation / action, object –; ex. Union of the three times [U3T / U2T-3T]; ex. Union of the Two Truths about all dharmas [U2T] - appearance & emptiness –; ex. Union of the two truths about the two truths [U2T-2T]; — PATH: Union of virtuous methods and wisdom; — FRUITION: Union of compassion and wisdom; etc. — Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning indescribable, inconceivable.)

• Illusion [T2] is not one thing, Lord,
  and feeling, perception, volitional factors, and consciousness [T1] another;(i.e. One vs. another: different / separate / multiple / dual -- in absolute terms);
  feeling, perception, volitional factors, and consciousness are themselves illusion,
  Lord, and illusion is itself feeling, perception, volitional factors, and consciousness.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and the eyes themselves [T1] another;
  the eyes are themselves illusion, Lord,
  and illusion is itself the eyes.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and the ears . . . nose . . . tongue . . . body . . . and thinking mind [T1] another;
  the thinking mind is itself illusion, Lord,
  and illusion is itself the thinking mind.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and a form itself [T1] another;
  a form is itself illusion, Lord,
  and illusion is itself a form.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and a sound . . . a smell . . . a taste . . . a feeling . . . and a dharma [T1] another;
  dharmas are themselves illusion, Lord,
  and illusion is itself dharmas.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and eye consciousness itself [T1] another;
  eye consciousness is itself illusion, Lord,
  and illusion is itself eye consciousness.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness [T1] another;
  ear consciousness . . . nose consciousness . . . tongue consciousness . . . body consciousness . . . and thinking-mind consciousness is itself illusion,
  Lord, and illusion is itself thinking-mind consciousness.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and eye contact [T1] another;
  eye contact is itself illusion, Lord,
  and illusion is itself eye contact.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact [T1] another;
  ear contact . . . nose contact . . . tongue contact . . . body contact . . . and thinking-mind contact is itself illusion, Lord,
  and illusion is itself thinking-mind contact.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact [T1] another;
  the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact is itself illusion, Lord,
  and illusion is itself the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact, feeling from the condition of nose contact, feeling from the condition of tongue contact, feeling from the condition of body contact, and feeling from the condition of thinking-mind [T1] another;
  the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact . . . feeling from the condition of nose contact . . . feeling from the condition of tongue contact . . . feeling from the condition of body contact . . . and feeling from the condition of thinking-mind contact are themselves illusion, Lord,
  and illusion is itself the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of thinking-mind contact.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and the thirty-seven dharmas on the side of [T1] another;
  the thirty-seven dharmas on the side of awakening are themselves illusion, Lord,
  and illusion is itself the thirty-seven dharmas on the side of awakening.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and emptiness [T1] another;
  emptiness is itself illusion, Lord,
  and illusion is itself emptiness.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and [T1] another;
  signlessness is itself illusion, Lord,
  and illusion is itself signlessness.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and wishlessnes [T1] another;
  wishlessness is itself illusion, Lord,
  and illusion is itself wishlessness.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and the ten tathāgata powers [T1] another;
  the ten tathāgata powers are themselves illusion, Lord, and
  illusion is itself the ten tathāgata powers.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and . . . up to the eighteen distinct attributes of a buddha [T1] another;
  up to the eighteen distinct attributes of a buddha are themselves illusion, Lord,
  and illusion is itself . . . up to the eighteen distinct attributes of a buddha.
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

• Illusion [T2] is not one thing, Lord,
  and the knowledge of all aspects [T1] another;
  the knowledge of all aspects is itself illusion, Lord,
  and illusion is itself the knowledge of all aspects."
  (i.e. Like any group of apparent opposites, the two truths are not really in opposition; they are more like not the different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. One aspect / truth implies / proves / enables the other (<==>) [U2T / U3S / Uopp / U2T-2T].)

The Lord then asked,

"Subhūti, what do you think about this: (i.e. No real causality / production / existence / change / increasing / decreasing / defilement / purification / ceasing / stopping / transcendence. Nor total absence of those.)

is there defilement and purification of illusion?"
-
(i.e. Since everything is empty of inherent existence [T2] <==> because dependently co-arisen [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], then everything is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. All dharmas are not existent, not non-existent, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent, not independent, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen, not empty of inherent existence, not both truths together, not neither truth, and there is no fifth; not defiled, not pure, not both together, not neither, and there is no fifth; not caused / produced / conditioned / existent / changing / ceasing, not non-caused / non-produced / unconditioned / non-existent / non-changing / non-ceasing, not both together, not neither, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bound / non-enlightened, not both together, not neither, and there is no fifth; etc.)

"No, Lord," answered Subhūti.

The Lord then asked, (i.e. No real causality / production / existence / change / increasing / decreasing / defilement / purification / ceasing / stopping / transcendence. Nor total absence of those.)

"Subhūti, what do you think about this:

is there production and stopping of illusion?"

"No, Lord," answered Subhūti.

The Lord then asked, (i.e. Empty subject, empty relation / action, empty object; empty cause, empty causality / production, empty effect.
No real subject / actor, relation / action, object / result; not real cause, causality / production, effect / product. Nor total absence of those.)

"Subhūti, what do you think about this:

does someone who has no production, no stopping, no defilement, and no purification train in the perfection of wisdom, or go forth to the knowledge of all aspects, up to or reach the knowledge of all aspects?"
-
(i.e. Since everything is empty of inherent existence [T2] <==> because dependently co-arisen [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], then everything is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. All dharmas are not existent, not non-existent, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent, not independent, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen, not empty of inherent existence, not both truths together, not neither truth, and there is no fifth; not defiled, not pure, not both together, not neither, and there is no fifth; not caused / produced / conditioned / existent / changing / ceasing, not non-caused / non-produced / unconditioned / non-existent / non-changing / non-ceasing, not both together, not neither, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bound / non-enlightened, not both together, not neither, and there is no fifth; etc.)

"No, Lord," answered Subhūti.

The Lord then asked, (i.e. Are the names and referents different, or the same?)

"Subhūti, what do you think about this:

is bodhisattva used conventionally as just a name and conventional term for these five appropriating aggregates?" 189
-
(i.e. Since everything is empty of inherent existence [T2] <==> because dependently co-arisen [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], then everything is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. All dharmas are not existent, not non-existent, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent, not independent, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen, not empty of inherent existence, not both truths together, not neither truth, and there is no fifth; not defiled, not pure, not both together, not neither, and there is no fifth; not caused / produced / conditioned / existent / changing / ceasing, not non-caused / non-produced / unconditioned / non-existent / non-changing / non-ceasing, not both together, not neither, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bound / non-enlightened, not both together, not neither, and there is no fifth; etc.)

"No, Lord," answered Subhūti.

The Lord then asked, (i.e. No real causality / production / existence / change / increasing / decreasing / defilement / purification / ceasing / stopping / transcendence – of the five aggregates. Nor total absence of those.)

"Subhūti, what do you think about this:

can you apprehend production, stopping, defilement, or purification of these five appropriating aggregates that are used conventionally as just names and conventional terms?"
-
(i.e. Since everything is empty of inherent existence [T2] <==> because dependently co-arisen [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], then everything is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. All dharmas are not existent, not non-existent, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent, not independent, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen, not empty of inherent existence, not both truths together, not neither truth, and there is no fifth; not defiled, not pure, not both together, not neither, and there is no fifth; not caused / produced / conditioned / existent / changing / ceasing, not non-caused / non-produced / unconditioned / non-existent / non-changing / non-ceasing, not both together, not neither, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bound / non-enlightened, not both together, not neither, and there is no fifth; etc.)

"No, Lord," answered Subhūti.

The Lord then asked,

"Subhūti, what do you think about this:

does that of which there is no name and causal sign, no conventional term, no designation, no convention, no name and no name designation, no body, no physical activity, no speech, no verbal activity, no thinking mind, no thinking-mind activity ‍— of which there is no production, stopping, defilement, or purification [in absolute terms] ‍— train in the perfection of wisdom and go forth to the knowledge of all aspects, or do you think it reaches the knowledge of all aspects [in absolute terms] ?"

"No, Lord," answered Subhūti.

"Subhūti," said the Lord,

_____________________________________________________________________
"when bodhisattva great beings train in the perfection of wisdom like that [T1],
by way of not apprehending anything [T2] [U2T],___________________________
they go forth to the knowledge of all aspects and reach the knowledge of all aspects [U2T]."
_________________________________________________________________________________

Subhūti replied, 190
"Lord, bodhisattva great beings, then, training in the perfection of wisdom like that,
who want to go forth to the knowledge of all aspects,
should train for unsurpassed, perfect, complete awakening as an illusory person would train.
And why?
Because, Lord, these five aggregates are just what should be known to be an illusory person."
-
(i.e. Empty subject, empty relation / action, empty object; empty cause, empty causality / production, empty effect.
No real subject / actor, relation / action, object / result; not real cause, causality / production, effect / product. Nor total absence of those.)

The Lord then asked,

"Subhūti, what do you think about this:

do these five aggregates, having trained in the perfection of wisdom, go forth to the knowledge of all aspects,

or do you think they reach the knowledge of all aspects?"

"No, Lord," answered Subhūti.
"And why?
Because, Lord, they [T1] are non-existent things [T2] [U2T],
and you cannot apprehend non-existent things."
-
(i.e. Not existent, not non-existent, not both together, not neither.)
(i.e. Empty subject, empty relation / action, empty object; empty cause, empty causality / production, empty effect.
No real subject / actor, relation / action, object / result; not real cause, causality / production, effect / product. Nor total absence of those.)

The Lord then asked,

"Subhūti, what do you think about this:

do the five dream-like aggregates, having trained in the perfection of wisdom, go forth to the knowledge of all aspects?"

"No, Lord," answered Subhūti.
"And why?
Because, Lord, a dream [T1] is a non-existent thing [T2] [U2T],
and you cannot apprehend a non-existent thing."
-
(i.e. Since everything is empty of inherent existence [T2] <==> because dependently co-arisen [T1], merely labeled / imputed by the mind (mere names / mere designations) [U3S], then everything is not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Ex. All dharmas are not existent, not non-existent, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent, not independent, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen, not empty of inherent existence, not both truths together, not neither truth, and there is no fifth; not defiled, not pure, not both together, not neither, and there is no fifth; not caused / produced / conditioned / existent / changing / ceasing, not non-caused / non-produced / unconditioned / non-existent / non-changing / non-ceasing, not both together, not neither, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bound / non-enlightened, not both together, not neither, and there is no fifth; etc.)

The Lord then asked,

"Subhūti, what do you think about this:

do the five aggregates that are like an echo, like an apparition, like an image of a moon in water, like an illusion, like a mirage, like a magical creation, and like a reflection in a mirror, having trained in the perfection of wisdom, go forth to the knowledge of all aspects?"

"No, Lord," answered Subhūti.
"And why?
Because, Lord, an echo is the non-existence of an intrinsic nature,
also an apparition is the non-existence of an intrinsic nature,
also an image of a moon in water is the non-existence of an intrinsic nature,
also an illusion is the non-existence of an intrinsic nature,
also a mirage is the non-existence of an intrinsic nature,
also a magical creation is the non-existence of an intrinsic nature, and
also a reflection in a mirror is the non-existence of an intrinsic nature,
and that non-existence of an intrinsic nature cannot be apprehended.
And why?
Because, Lord, form is like an illusion, and feeling . . . perception . . . volitional factors . . . and consciousness is like an illusion, and what that consciousness is, the six faculties are.
They are the five aggregates [T], 191 and you cannot apprehend them, because of inner emptiness,
up to because of the emptiness that is the non-existence of an intrinsic nature [T2] [U2T]."
(i.e. Not existent, not non-existent, not both together, not neither.)

Venerable Subhūti then asked the Lord,

"Lord, if bodhisattva great beings who have newly set out in the vehicle were to hear this exposition,
would they not 192 tremble, feel frightened, and become terrified?"

"Subhūti," answered the Lord,

• "if they are bodhisattva great beings who have newly set out in the vehicle, and are those without skillful means who have not been taken in hand by a spiritual friend, they will tremble, feel frightened, and become terrified."

Subhūti asked,

"Lord, what skillful means do bodhisattva great beings who have newly set out in the vehicle have not to tremble, feel frightened, or become terrified when hearing this exposition?"

"Subhūti," answered the Lord,

• "here bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about form its impermanent aspect, but do not apprehend it;

• and with attention connected with the knowledge of all aspects they analytically understand about feeling, perception, volitional factors, and consciousness their impermanent aspect, but do not apprehend it.

• Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

• "Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects
  analytically understand about form its suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect, but do not apprehend them.

• Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

• "Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects
  analytically understand that form is 'impermanent,' but do not apprehend it;

• and with attention connected with the knowledge of all aspects they
  analytically understand that feeling, perception, volitional factors, and consciousness are 'impermanent,' but do not apprehend it.

• Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

• "Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects
  analytically understand that form is 'suffering,' but do not apprehend it,

• and they analytically understand that feeling, perception, volitional factors, and consciousness are 'suffering,' but do not apprehend it.

• Furthermore, Subhūti, bodhisattva great beings with attention connected with the knowledge of all aspects
  analytically understand that form is 'selfless,' but do not apprehend it,

• and they analytically understand that feeling, perception, volitional factors, and consciousness are 'selfless,' but do not apprehend it.

• Furthermore, Subhūti, bodhisattva great beings with attention connected with the knowledge of all aspects
  analytically understand that form is 'calm,' but do not apprehend it,

• and they analytically understand that feeling, perception, volitional factors, and consciousness are 'calm,' but do not apprehend it.

• Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects
  analytically understand that form is 'empty,' but do not apprehend it,

• they analytically understand that feeling, perception, volitional factors, and consciousness are 'empty,' but do not apprehend it;

• they analytically understand that form is 'signless,' but do not apprehend it;

• they analytically understand that feeling, perception, volitional factors, and consciousness are 'signless,' but do not apprehend it;

• they analytically understand that form is 'wishless,' but do not apprehend it;

• they analytically understand that feeling, perception, volitional factors, and consciousness are 'wishless,' but do not apprehend it;

• they analytically understand that form 'does not occasion anything,' but do not apprehend it;

• they analytically understand that feeling, perception, volitional factors, and consciousness 'do not occasion anything,' but do not apprehend it;

• they analytically understand that form is 'isolated,' but do not apprehend it;

• and they analytically understand that feeling, perception, volitional factors, and consciousness are 'isolated,' but do not apprehend it.

• Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

"Subhūti, when those bodhisattva great beings analytically come to that understanding it occurs to them,

• 'I will teach all beings the doctrine that "form is impermanent";
  and moreover, I will do it by way of not apprehending anything.

• I will teach all beings the doctrine that "feeling, perception, volitional factors, and consciousness are impermanent";
  and moreover, I will do it by way of not apprehending anything.

• I will teach all beings the doctrine that "form is suffering, selfless, calm, empty, signless, wishless, does not occasion anything, and is isolated";
  and moreover, I will do it by way of not apprehending anything.

• I will teach all beings the doctrine that "feeling, perception, volitional factors, and consciousness are suffering," as well as "selfless, calm, empty, signless, wishless, do not occasion anything, and are isolated";
  and moreover, I will do it by way of not apprehending anything.'

• "Subhūti, with this, the bodhisattva great beings' perfection of giving,
  they do not tremble, feel frightened, or become terrified.

• "Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with objects of attention not connected with śrāvakas and pratyekabuddhas
  pay attention to form being 'impermanent,' and moreover do it by way of not apprehending anything.

• With objects of attention not connected with śrāvakas and pratyekabuddhas they
  pay attention to feeling, perception, volitional factors, and consciousness being 'impermanent,' and moreover do it by way of not apprehending anything.

• "With objects of attention not connected with śrāvakas and pratyekabuddhas they
  pay attention to form being 'suffering,' and moreover do it by way of not apprehending anything,

• up to they pay attention to consciousness being 'suffering'; and moreover do it by way of not apprehending anything.

• "They pay attention to form being 'selfless,' form being 'calm,' form being 'empty,' form being 'signless,' form being 'wishless,' form not occasioning anything,' and form being 'isolated,' and moreover do it by way of not apprehending anything.

• They pay attention to feeling . . . perception . . . volitional factors . . . and consciousness being 'selfless,' consciousness being 'calm,' consciousness being 'empty,' consciousness being 'signless,' consciousness being 'wishless,' consciousness 'not occasioning anything,' and consciousness being 'isolated,' and moreover do it by way of not apprehending anything.

• "Subhūti, with this, the bodhisattva great beings' untarnished perfection of morality,
  they do not tremble, feel frightened, or become terrified.

• "Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of wisdom analytically
  understand, tolerate, and accept the impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect of these dharmas,
  that is the bodhisattva great beings' perfection of patience.
  With this, they do not tremble, feel frightened, or become terrified.

• "Furthermore, Subhūti, bodhisattva great beings with objects of attention connected with the knowledge of all aspects practicing the perfection of wisdom
  analytically understand that form is 'impermanent,' and moreover do it by way of not apprehending anything.

• They analytically understand that form is 'suffering,' form is 'selfless,' form is 'calm,' form is 'empty,' form is 'signless,' form is 'wishless,' form 'does not occasion anything,' and form is 'isolated,' and moreover do it by way of not apprehending anything, without giving up objects of attention connected with the knowledge of all aspects, and without forsaking enthusiastic perseverance.

• With this ‍— the bodhisattva great beings' perfection of perseverance ‍—
  they do not tremble, feel frightened, or become terrified.

• "Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not provide an opportunity for objects of attention connected with śrāvakas or with pratyekabuddhas, or for unwholesome dharmas that are impediments to awakening other than those,
  that is the bodhisattva great beings' perfection of concentration.

• Subhūti, bodhisattva great beings practicing the perfection of wisdom like this do not tremble, feel frightened, or become terrified.

• "Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom analytically understand thus:
  Form is not empty because of the emptiness of form;
  form is itself emptiness, and emptiness is itself form.
  Feeling . . . perception . . . volitional factors . . . and consciousness is not empty because of the emptiness of consciousness; consciousness is itself emptiness, and emptiness is itself consciousness.
  The eyes are not empty because of the emptiness of the eyes;
  the eyes are themself emptiness, and emptiness is itself the eyes.
  The ears . . . the nose . . . the tongue . . . the body . . . and the thinking mind is not empty because of the emptiness of the thinking mind;
  the thinking mind is itself emptiness, and emptiness is itself the thinking mind.
  A form is not empty because of the emptiness of a form;
  a form is itself emptiness, and emptiness is itself a form.
  A sound . . . a smell . . . a taste . . . a feeling . . . and a dharma is not empty because of the emptiness of dharmas; dharmas are themselves emptiness, and emptiness is itself dharmas.
  Eye consciousness is not empty because of the emptiness of eye consciousness;
  eye consciousness is itself emptiness, and emptiness is itself eye consciousness.
  Ear consciousness . . . nose consciousness . . . tongue consciousness . . . body consciousness . . . and thinking-mind consciousness is not empty because of the emptiness of thinking-mind consciousness;
  thinking-mind consciousness is itself emptiness, and emptiness is itself thinking-mind consciousness.
  Eye contact is not empty because of the emptiness of eye contact;
  eye contact is itself emptiness, and emptiness is itself eye contact.
  Ear contact . . . nose contact . . . tongue contact . . . body contact . . . and thinking-mind contact is not empty because of the emptiness of thinking-mind contact;
  thinking-mind contact is itself emptiness, and emptiness is itself thinking-mind contact.
  Feeling that arises from the condition of eye contact is not empty because of the emptiness of feeling that arises from the condition of eye contact;
  feeling that arises from the condition of eye contact is itself emptiness, and emptiness is itself feeling that arises from the condition of eye contact.
  Feeling that arises from the condition of ear contact . . . feeling that arises from the condition of nose contact . . . feeling that arises from the condition of tongue contact . . . feeling that arises from the condition of body contact . . . and feeling that arises from the condition of thinking-mind contact is not empty because of the emptiness of feeling that arises from the condition of thinking-mind contact;
  feeling that arises from the condition of thinking-mind contact is itself emptiness, and emptiness is itself feeling that arises from the condition of thinking-mind contact.
  The applications of mindfulness are not empty because of the emptiness of the applications of mindfulness;
  the applications of mindfulness are themselves emptiness, and emptiness is itself the applications of mindfulness.
  The right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . and the path is not empty because of the emptiness of the path;
  the path is itself emptiness, and emptiness is itself the path.
  The powers, the fearlessnesses, up to the distinct attributes of a buddha are not empty because of the emptiness of the distinct attributes of a buddha;
  the distinct attributes of a buddha are themselves emptiness, and emptiness is itself the distinct attributes of a buddha.

• Subhūti, that is the bodhisattva great beings' perfection of wisdom.
  "Subhūti, those are the skillful means of bodhisattva great beings who are practicing the perfection of wisdom,

• and when they are fully endowed with those means
  they will not tremble, feel frightened, or become terrified when they hear this exposition."

Subhūti then asked,

"Lord, who are those spiritual friends, taken in hand by whom bodhisattva great beings practicing the perfection of wisdom do not tremble, feel frightened, or become terrified when they hear this exposition?" 193

The Lord replied,

• "Subhūti, the spiritual friends of bodhisattva great beings are
  those who teach them the doctrine that 'form is impermanent,' and moreover, teach by way of not apprehending anything,
  and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level,
  or to anything other than to the knowledge of all aspects.

• Similarly, they are those who teach them the doctrine that 'feeling, perception, volitional factors, and consciousness are impermanent,' and moreover, teach by way of not apprehending anything,
  and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects.

• You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

• "Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them 'form is suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'does not occasion anything,' and is 'isolated,' and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects.

• And similarly, they are those who teach them 'feeling, perception, volitional factors, and consciousness are suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything' and are 'isolated,' and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

• "Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them 'the eyes are impermanent,' 'suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are 'isolated,' and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects.

• Similarly, they are those who teach them the 'ears, nose, tongue, body, and thinking mind are impermanent,' 'suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are 'isolated,' and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

• "Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them 'a form is impermanent,' 'suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' ' does not occasion anything,' and is 'isolated,' and, moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects.

• Similarly, they are those who teach them 'a sound, a smell, a taste, a feeling, and a dharma are impermanent,' 'suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are 'isolated,' and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

• "Furthermore, Subhūti, the spiritual friends of a bodhisattva great being are those who teach them the doctrine that 'eye consciousness, eye contact, and feeling that arises from the condition of eye contact are impermanent,' 'suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are 'isolated,' and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects.

• Similarly, they are those who teach them the doctrine that 'ear consciousness, ear contact and feeling that arises from the condition of ear contact,' and similarly, 'nose consciousness . . . tongue consciousness . . . body consciousness . . . and thinking-mind consciousness, thinking-mind contact, and feeling that arises from the condition of thinking-mind contact are impermanent,' 'suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are 'isolated,' and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

• "Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them the doctrine that 'the applications of mindfulness are impermanent,' and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects.

• And similarly, they are those who teach them the doctrine that 'the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent,' and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects.

• And similarly, they are those who teach them 'the fearlessnesses, detailed and thorough knowledges, powers, and distinct attributes of a buddha are impermanent'; who teach them so they will cultivate the knowledge of all aspects; and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects.

• You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
  If they have taken them in hand they do not tremble, feel frightened, or become terrified when they hear this exposition of the perfection of wisdom."

Subhūti then asked,

"Lord, how do bodhisattva great beings practicing the perfection of wisdom who are unskilled in means fall into the clutches of bad friends, become shunned by spiritual friends, 194 and tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom?"

The Lord replied,

• "Subhūti, here bodhisattva great beings practicing the perfection of wisdom,
  because of lacking attention connected with the knowledge of all aspects,
  apprehend a perfection of wisdom while cultivating it,
  and falsely project it as the perfection of wisdom; 195

• similarly, they apprehend a perfection of concentration . . . a perfection of perseverance . . . a perfection of patience . . . a perfection of morality . . . and a perfection of giving while cultivating it,
  and also falsely project it as the perfection of giving.

• "Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom,
  because of lacking attention connected with the knowledge of all aspects,
  pay attention to 'form empty of an inner subject,'
  pay attention to 'form empty of an outer object,'
  pay attention to 'form empty of subject and object,'
  up to pay attention to 'form empty of the non-existence of intrinsic nature.'

• They also pay attention to 'feeling . . . perception . . . volitional factors . . . and consciousness empty of an inner subject,'
  pay attention to 'consciousness empty of an outer object,'
  pay attention to 'consciousness empty of subject and object,'
  up to pay attention to 'consciousness empty of the non-existence of intrinsic nature.'
  They also apprehend that inner emptiness,
  also apprehend that outer emptiness,
  also apprehend that inner and outer emptiness,
  up to they also apprehend that emptiness that is the non-existence of an intrinsic nature,
  falsely projecting it by way of apprehending something.

• "They pay attention to 'the eye empty of an inner subject,'
  pay attention to 'the eye empty of an outer object,'
  pay attention to 'the eye empty of subject and object,'
  up to pay attention to 'the eye empty of the non-existence of intrinsic nature.'
  They also apprehend those emptinesses, falsely projecting them by way of apprehending something.

• They pay attention to 'the ear . . . the nose . . . the tongue . . . the body . . . and the thinking mind empty of an inner subject,'
  pay attention to 'the thinking mind empty of an outer object,'
  pay attention to 'the thinking mind empty of subject and object,'
  up to pay attention to 'the thinking mind empty of the non-existence of intrinsic nature.'
  They also apprehend those emptinesses, falsely projecting them by way of apprehending something."

• Connect this in the same way with "a form, a sound, a smell, a taste, a feeling, and a dharma.

• "Similarly, they pay attention to 'eye consciousness' and 'ear, nose, tongue, body, and thinking-mind consciousness';
  'eye contact' and 'ear, nose, tongue, body, and thinking-mind contact';
  and 'feeling that arises from the condition of eye contact' and 'feeling that arises from the condition of ear, nose, tongue, body, and thinking-mind contact,'
  and they pay attention to them 'empty of an inner subject,'
  pay attention to them 'empty of an outer object,'
  pay attention to them 'empty of subject and object,'
  up to pay attention to them 'empty of the non-existence of intrinsic nature.'
  They also apprehend those emptinesses, falsely projecting them by way of apprehending something."

• Connect this in the same way with "they pay attention to 'ignorance,' up to 'old age and death empty of an inner subject,'
  and they pay attention to them 'empty of an outer object,'
  pay attention to them 'empty of subject and object,'
  up to pay attention to them 'empty of the non-existence of intrinsic nature.'
  They also apprehend those emptinesses, falsely projecting them by way of apprehending something.

• "Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom,
  because of lacking attention connected with the knowledge of all aspects
  cultivate the applications of mindfulness,
  also apprehend those applications of mindfulness,
  and falsely project them by way of apprehending them.

• Similarly, they cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha,
  and they also apprehend them, and falsely project them by way of apprehending them.

• "Subhūti, bodhisattva great beings thus practicing the perfection of wisdom unskilled in means tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom." 196

Subhūti then asked,

"Lord, why does a bodhisattva great being fall into the clutches of a bad friend, and, mentored by that bad friend, tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom?"

• The Lord replied, "Subhūti, here a bad friend of a bodhisattva great being dissuades them from the perfection of wisdom and dissuades them from the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, saying, 'Do not train in these, because they have not been said by the tathāgata, the worthy one, the perfectly complete Buddha; do not listen to these, because they are compositions made up by rhymesters; do not take them up, do not study them, do not bear them in mind, do not recite them, do not cultivate them, do not properly pay attention to them, and do not teach them to others.' Subhūti, you should know that this is a bad friend of a bodhisattva great being.

• "Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one, disguised in the form of a buddha, approaches and dissuades them, saying, 'Child of a good family, what use is cultivating the perfection of wisdom to you, what use is the perfection of concentration to you, what use is the perfection of perseverance to you, what use is the perfection of patience to you, what use is the perfection of morality to you, and what use is cultivating the perfection of giving to you?' does not teach them it is the work of Māra and does not explain 197 the faults of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.

• "Furthermore, Subhūti, 198 Māra the wicked one thus disguised in the form of a buddha approaches a bodhisattva great being and teaches, throws light on, reveals, illuminates, and makes clear a discourse, melodious narration, prediction, account, birth story, introduction, and tale connected with śrāvakas. A bad friend is someone who does not teach the bodhisattva great being that 'such works of Māra as those will arise,' that they are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.

• "Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva great being and says, 'Child of a good family, you do not have the slightest thought of awakening. You are not irreversible from awakening. You are not able to awaken fully to perfect, complete awakening,' does not explain and teach that such things are the work of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.

• "Furthermore, Subhūti, about a bad friend of a bodhisattva great being ‍— when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva great being and says, 'Child of a good family, the eyes are empty of self and what belongs to self, and the ears, nose, tongue, body, and thinking mind are empty of self and what belongs to self; a form is empty of self and what belongs to self, and a sound, a smell, a taste, a feeling, and dharmas are empty of self and what belongs to self; eye consciousness is empty of self and what belongs to self, and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness are empty of self and what belongs to self; eye contact is empty of self and what belongs to self, and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact is empty of self and what belongs to self; feeling that arises from the condition of eye contact is empty of self and what belongs to self, and feeling that arises from the condition of ear contact, feeling that arises from the condition of nose contact, feeling that arises from the condition of tongue contact, feeling that arises from the condition of body contact, and feeling that arises from the condition of thinking-mind contact is empty of self and what belongs to self; and similarly, the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom is empty of self and what belongs to self; the applications of mindfulness are empty of self and what belongs to self; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, up to the distinct attributes of a buddha are empty of self and what belongs to self, so what use is fully awakening to unsurpassed, perfect, complete awakening to you?' ‍— it is someone who does not explain and teach to them that such things as those are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.

• "Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva, a great being, and says, 'Child of a good family, the eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas; there are no buddhas here, there are no bodhisattvas either, and there are no śrāvakas. Similarly, all the ten directions are empty of lord buddhas, bodhisattvas, and śrāvakas; there are no buddhas here, there are no bodhisattvas either, and there are no śrāvakas,' does not teach and explain to them that such things as those are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.

• "Furthermore, Subhūti, when Māra the wicked one disguised in the form of a śrāvaka approaches a bodhisattva great being and dissuades them from attention connected with the knowledge of all aspects, and advises and instructs them in objects of attention connected with śrāvakas and pratyekabuddhas ‍— someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.

• "Furthermore, Subhūti, when Māra the wicked one disguised in the form of a preceptor or teacher of proper conduct approaches a bodhisattva great being and dissuades them from the career of a bodhisattva, dissuades them from attention connected with the knowledge of all aspects, and enjoins on them the applications of mindfulness, up to the eightfold noble path, enjoins on them the dharmas of emptiness, signlessness, and wishlessness, and says to them, 'Child of a good family, you should meditate on these dharmas and directly realize them as a śrāvaka. What use is unsurpassed, perfect, complete awakening to you?' ‍— someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.

• "Furthermore, Subhūti, when Māra the wicked one disguised in the form of a mother or father approaches a bodhisattva great being and says, 'Child of a good family, what use is unsurpassed, perfect, complete awakening to you, for the sake of which you pass immeasurable, incalculable eons in saṃsāra experiencing an infinity of your arms, legs, and heads being cut off? Become absorbed in the yoga that effects direct realization of the result of stream enterer, become absorbed in the yoga that effects direct realization of the result of a worthy one' ‍— someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.

• "Furthermore, Subhūti, when Māra the wicked one disguised in the form of a monk approaches a bodhisattva great being and teaches them 'the eyes are impermanent' by way of apprehending something, and similarly 'the eyes are suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are 'isolated'; teaches them 'the ears, nose, tongue, body, and thinking-mind are impermanent,' 'suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are 'isolated' by way of apprehending something; and similarly, teaches them 'the applications of mindfulness are impermanent,' 'suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are 'isolated,' and 'the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are 'isolated' by way of apprehending something, up to teaches them 'the distinct attributes of a buddha are impermanent,' 'suffering,' 'selfless,' 'calm,' 'empty,' 'signless,' 'wishless,' 'do not occasion anything,' and are not enacted,' 'isolated' by way of apprehending something ‍— someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, they should know is a bad friend of a bodhisattva great being, and knowing that, they should shun them."

This was the tenth chapter, "Illusion-Like," of "The Perfection of Wisdom in Eighteen Thousand Lines."

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Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)

1. Chapter 0 – Introduction to the Sutra

2. Chapter 1 – Introduction / the Assembly

3. Chapter 2 – Production of the Thought

4. Chapter 3 – Designation

5. Chapter 4 – Equal to the Unequal

6. Chapter 5 – Tongue

7. Chapter 6 – Subhūti

8. Chapter 7 – Entry into flawlessness

9. Chapter 8 – The Religious Mendicant Śreṇika

10. Chapter 9 – Causal Signs

11. Chapter 10 – Illusion-like

12. Chapter 11 – Embarrassment

13. Chapter 12 – Elimination of Views

14. Chapter 13 – The Six Perfections

15. Chapter 14 – Neither Bound nor Freed

16. Chapter 15 – Meditative Stabilization

17. Chapter 16 – Dhāraṇī Gateway

18. Chapter 17 – Level Purification

19. Chapter 18 – The Exposition of Going Forth in the Great Vehicle

20. Chapter 19 – Surpassing

21. Chapter 20 – Not Two

22. Chapter 21 – Subhūti

23. Chapter 22 – Śatakratu

24. Chapter 23 – Hard to Understand

25. Chapter 24 – Unlimited

26. Chapter 25 – Second Śatakratu

27. Chapter 26 – Getting Old

28. Chapter 27 – Reliquary

29. Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening

30. Chapter 29 – Different Tīrthika Religious Mendicants

31. Chapter 30 – The Benefits of Taking Up and Adoration

32. Chapter 31 – Physical Remains

33. Chapter 32 – The Superiority of Merit

34. Chapter 33 – Dedication

35. Chapter 34 – Perfect Praise of the Quality of Accomplishment

36. Chapter 35 – Hells

37. Chapter 36 – Teaching The Purity of all Dharmas

38. Chapter 37 – Nobody

39. Chapter 38 – Cannot Be Apprehended

40. Chapter 39 – The Northern Region

41. Chapter 40 – The Work of Māra

42. Chapter 41 – Not Complete Because of Māra

43. Chapter 42 – Revealing the World

44. Chapter 43 – Inconceivable

45. Chapter 44 – Made Up

46. Chapter 45 – A Boat

47. Chapter 46 – Teaching the Intrinsic Nature of All Dharmas

48. Chapter 47 – Taming Greed

49. Chapter 48 – A Presentation of the Bodhisattvas' Training

50. Chapter 49 – Irreversibility

51. Chapter 50 – Teaching the Signs of Irreversibility

52. Chapter 51 – Skillful means

53. Chapter 52 – Completion of the Means

54. Chapter 53 – The Prophecy about Gaṅgadevī

55. Chapter 54 – Teaching the Cultivation of Skillful Means

56. Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]

57. Chapter 56 – Equal Training

58. Chapter 57 – Practice

59. Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]

60. Chapter 59 – Non-attachment

61. Chapter 60 – Entrusting

62. Chapter 61 – Inexhaustible

63. Chapter 62 – Leaping Above Absorption

64. Chapter 63 – Many Inquiries about the Two Dharmas

65. Chapter 64 – Perfectly Displayed

66. Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means

67. Chapter 66 – A Demonstration of Skillful Means

68. Chapter 67 – Morality

69. Chapter 68 – Growing and Flourishing

70. Chapter 69 – An Explanation of Meditation on The Path

71. Chapter 70 – An Explanation of Serial Action, Training, and Practice

72. Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended

73. Chapter 72 – Teaching the Absence of Marks

74. Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters

75. Chapter 74 – Exposition of the Sameness of Dharmas

76. Chapter 75 – Exposition of Non-complication –

77. Chapter 76 – The Armor for Bringing Beings to Maturity

78. Chapter 77 – Teaching the Purification of a Buddhafield

79. Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield

80. Chapter 79 – Teaching the Non Existence of an Intrinsic Nature

81. Chapter 80 – Teaching that there is No Defilement or Purification

82. Chapter 81 – Yogic Practice of the Ultimate

83. Chapter 82 – The Unchanging True Nature of Dharmas

84. Chapter 83 – Categorization of a Bodhisattva's Training

85. Chapter 84 – Collection

86. Chapter 85 – Sadāprarudita

87. Chapter 86 – Dharmodgata

88. Chapter 87 – Entrusting

89. Résumés in bullet points of all chapters.

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