Prajnaparamita-18K - Chapter 38 - Cannot Be Apprehended - 338

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 338
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 38 - Cannot be Apprehended –

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]

38. CANNOT BE APPREHENDED – Apprehending without apprehending, without any attachment / fixation / absolutes.

(i.e. Résumé: Apprehending / finding without apprehending / finding, without any attachment / fixation / absolutes.
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That is acting without acting,
but without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
more and more in accord with the Middle Way: not accepting / affirming / seeking / adding / improving / doing in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively;
thus more and more in accord with the transcendent perfection of wisdom;
more and more in accord with the inconceivable true nature & dynamic of Reality as it is;
more and more in accord with the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
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Because all dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind (mere designations) [U3S], not completely non-existent / non-caused / non-functional / useless / meaningless. And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].
Because all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
All dharmas are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, 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 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
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All good dharmas are included in the perfection of wisdom – one is purifying / perfecting the others –: the six perfections, the eighteen emptinesses, the hundred-eight meditative stabilizations, the thirty-seven dharmas on the side of awakening (the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the seven limbs of awakening, the eightfold noble path), the three meditative stabilizations that are the three gateways to liberation, the eleven knowledges, the three faculties, the three meditative stabilizations, the ten mindfulnesses, the four immeasurables, the four concentrations (rupa), the four formless absorptions (arupa), the eight deliverances, the nine serial absorptions, the ten powers of a tathāgata, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, the dhāraṇī gateways.)

1. Then venerable Subhūti said to the Lord,
   "Lord, this perfection of wisdom is a perfection [T1] of a non [inherently] existent thing [T2] [U2T]."

"Because space [T1] is [like] a non [inherently] existent thing [T2] [U2T], Subhūti," replied the Lord.
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(i.e. We say that all dharmas are non-existent … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not inherent existence / caused / functional, not complete non-existence / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

2. "Lord, this perfection of wisdom is a perfection of equality [Non-duality / Uopp]," said Subhūti.

"Because all dharma are equally non-apprehendable [in absolute terms [T2], just conventionally / relatively [T1] [U2T]], Subhūti," replied the Lord.
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(i.e. We say that all dharmas are equal … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not unequal / different / separate / multiple / dual, not equal / identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

3. "Lord, this perfection of wisdom is a perfection of isolation," said Subhūti.

"Because of the emptiness that transcends limits," replied the Lord.
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(i.e. We say that all dharmas are isolated … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not isolated, not non-isolated, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
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(i.e. Genuine-emptiness free from all extremes & middle = The Union of the Two Truths [U2T] free from all extremes & middle = the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine the true nature & dynamic of Reality as it is here & now / Ground / Basis / Source / Suchness / True-Buddha:
All dharmas are like an inconceivable Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not complete non-existence / non-causality / non-functionality <==> and emptiness of inherent existence [T2], not real existence / causality / functionality. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are inherent existence / caused / function, not complete non-existence / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, 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 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)

4. "Lord, this perfection of wisdom is a perfection that cannot be crushed," said Subhūti.

"Because all dharmas are unfindable [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
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(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
-
(i.e. We say that all dharmas are not-seen / unfindable / non-apprehendable / unknowable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not findable, not unfindable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

5. "Lord, this perfection of wisdom is a perfection with no basis [primary cause] [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," said Subhūti.

"Because of not having a name and body," replied the Lord.
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(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

6. "Lord, this perfection of wisdom is a perfection like space," said Subhūti.

"Because the movement of breath in and out is unfindable [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. They are like them, but not exactly the same as them.)
-
(i.e. We say that all dharmas are not-seen / unfindable / non-apprehendable / unknowable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not findable, not unfindable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

7. "Lord, this perfection of wisdom is a perfection without language [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," said Subhūti.

"Because applied and sustained thought is unfindable [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
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(i.e. We say that all dharmas are inconceivable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
-
(i.e. We say that all dharmas are not-seen / unfindable / non-apprehendable / unknowable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not findable, not unfindable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

8. "Lord, this perfection of wisdom is a nameless [in absolute terms [T2], just conventionally / relatively [T1] [U2T]] perfection," said Subhūti.

"Because the feeling, perception, volitional factors, and consciousness aggregates are unfindable [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," 471 replied the Lord.
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(i.e. We say that all dharmas are nameless … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
-
(i.e. We say that all dharmas are not-seen / unfindable / non-apprehendable / unknowable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not findable, not unfindable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

9. "Lord, this perfection of wisdom is a perfection that does not go away," said Subhūti.

"Because all phenomena do not go away," replied the Lord.
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(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

10. "Lord, this perfection of wisdom is a perfection that is not stolen," said Subhūti.

"Because all dharmas cannot be seized," replied the Lord.
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(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

11. "Lord, this perfection of wisdom is a perfection that has not come to an end," 472 said Subhūti.

"Because all dharmas have come to an end in extreme purity," replied the Lord.
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(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
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(i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
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(i.e. All dharmas are 'purified' by directly their true nature & dynamic as it is here & now [U2T / U3S / Uopp / U2T-2T].)

12. "Lord, this perfection of wisdom is a perfection that has no arising," said Subhūti.

"Because all dharmas do not arise and do not stop," replied the Lord.
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(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

13. "Lord, this perfection of wisdom is a perfection without a maker," said Subhūti.

"Because a maker is unfindable [in absolute terms [T2], just conventionally / relatively [T1] [U2T]],," replied the Lord.
-
(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
-
(i.e. We say that all dharmas are not-seen / unfindable / non-apprehendable / unknowable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not findable, not unfindable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

14. "Lord, this perfection of wisdom is a perfection without a knower," said Subhūti.

"Because a knower is unfindable [in absolute terms [T2], just conventionally / relatively [T1] [U2T]],," replied the Lord.
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(i.e. We say that all dharmas are inconceivable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
-
(i.e. We say that all dharmas are not-seen / unfindable / non-apprehendable / unknowable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not findable, not unfindable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

15. "Lord, this perfection of wisdom is a perfection that does not change places," said Subhūti.

"Because death and rebirth are unfindable [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
-
(i.e. We say that all dharmas are not-seen / unfindable / non-apprehendable / unknowable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not findable, not unfindable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

16. "Lord, this perfection of wisdom is an indestructible perfection," said Subhūti.

"Because all dharmas are indestructible in their nature, death and rebirth cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

17. "Lord, this perfection of wisdom is a dream-like perfection," said Subhūti.

"Because a dream that has been dreamed cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. They are like them, but not exactly the same as them.)

18. "Lord, this perfection of wisdom is an echo-like perfection," said Subhūti.

"Because a sound called out cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. They are like them, but not exactly the same as them.)

19. "Lord, this perfection of wisdom is an apparition-like perfection," said Subhūti.

"Because a reflection in a mirror cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. They are like them, but not exactly the same as them.)

20. "Lord, this perfection of wisdom is a mirage-like perfection," said Subhūti.

"Because falling 473 water cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. They are like them, but not exactly the same as them.)

21. "Lord, this perfection of wisdom is an illusion-like perfection," said Subhūti.

"Because a causal sign cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. They are like them, but not exactly the same as them.)

22. "Lord, this perfection of wisdom is a perfection without confusion," said Subhūti.

"Because the gloom of ignorance cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

23. "Lord, this perfection of wisdom is a perfection without defilement," said Subhūti.

"Because defilement cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

24. "Lord, this perfection of wisdom is a perfection without purification," said Subhūti.

"Because the presence of defilement cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

25. "Lord, this perfection of wisdom is a perfection that does not stand," said Subhūti.

"Because all phenomena cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

26. "Lord, this perfection of wisdom is a perfection that cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," said Subhūti.

"Because the possible cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

27. "Lord, this perfection of wisdom is a perfection without thought construction," said Subhūti.

"Because all thought construction has been destroyed [transcended: not accepted, not rejected in absolute terms]," replied the Lord.
-
(i.e. We say that all dharmas are unthinkable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

28. "Lord, this perfection of wisdom is a perfection without false projection," said Subhūti.

"Because all false projection has been destroyed [transcended: not accepted, not rejected in absolute terms]," replied the Lord.
-
(i.e. We say that all dharmas are non-projectable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

29. "Lord, this perfection of wisdom is an immovable perfection," said Subhūti.

"Because of the establishment of the dharma-constituent," replied the Lord.
-
(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

30. "Lord, this perfection of wisdom is a detached perfection," said Subhūti.

"Because it is a full awakening to all dharmas as unmistaken suchness," replied the Lord.
-
(i.e. Genuine-emptiness free from all extremes & middle = The Union of the Two Truths [U2T] free from all extremes & middle = the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine the true nature & dynamic of Reality as it is here & now / Ground / Basis / Source / Suchness / True-Buddha:
All dharmas are like an inconceivable Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not complete non-existence / non-causality / non-functionality <==> and emptiness of inherent existence [T2], not real existence / causality / functionality. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are inherent existence / caused / function, not complete non-existence / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, 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 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)

31. "Lord, this perfection of wisdom is a perfection without obsession," said Subhūti.

"Because all dharmas are in a state where there is no conceptualization," replied the Lord.
-
(i.e. We say that all dharmas are non-conceptualisable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

32. "Lord, this perfection of wisdom is a calm perfection," said Subhūti.

"Because all dharmas are without causal signs and cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are uncaused / unborn / unarisen, unconditioned, unchanging, non-functional / unceasing … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not caused / produced / existent / moving / changing / functioning / ceasing, not non-caused / non-produced / non-existent / non-moving / non-changing / non-functioning / non-ceasing, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

33. "Lord, this perfection of wisdom is a perfection without greed," said Subhūti.

"Because the causal sign of greed cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

34. "Lord, this perfection of wisdom is a perfection without hate," said Subhūti.
    -
    (i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

"Because hate is not real," replied the Lord.

35. "Lord, this perfection of wisdom is a perfection without confusion," said Subhūti.
    -
    (i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

"Because of blowing away the darkness of confusion," replied the Lord.

36. "Lord, this perfection of wisdom is a perfection without affliction," said Subhūti.

"Because it is without false imagination," replied the Lord.
-
(i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

37. "Lord, this perfection of wisdom is a perfection without a being," said Subhūti.

"Because a being cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

38. "Lord, this perfection of wisdom is a perfection that is not a means of measurement," said Subhūti.

"Because all phenomena do not fully arise," replied the Lord.
-
(i.e. We say that all dharmas are unmeasurable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

39. "Lord, this perfection of wisdom is not at the two extremes," said Subhūti.

"Because an extreme is unfindable [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are non-existent … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not inherent existence / caused / functional, not complete non-existence / non-caused / non-functional, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

40. "Lord, this perfection of wisdom is a distinct perfection," said Subhūti.

"Because all phenomena are distinct," replied the Lord.

41. "Lord, this perfection of wisdom is an untarnished perfection," said Subhūti.

"Because it has gone beyond the śrāvaka and pratyekabuddha levels," replied the Lord.
-
(i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

42. "Lord, this perfection of wisdom is a perfection that does not conceptualize," said Subhūti.

"Because conceptualization cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are non-conceptualisable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

43. "Lord, this perfection of wisdom is a perfection without a measure," said Subhūti.

"Because the measure of all phenomena cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are non-measurable … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

44. "Lord, this perfection of wisdom is a space-like perfection," said Subhūti.

"Because all phenomena are without attachment, like space," replied the Lord.
-
(i.e. We say that all dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. They are like them, but not exactly the same as them.)
-
(i.e. We say that all dharmas are pure / perfect / divine / free / enlightened … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

45. "Lord, this perfection of wisdom is an impermanent perfection," said Subhūti.

"Because there is no destruction of all phenomena [transcendence: not accepting, not rejecting in absolute terms]," replied the Lord.
-
(i.e. We say that all dharmas are permanent or impermanent … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

46. "Lord, this perfection of wisdom is a suffering perfection," said Subhūti.

"Because all phenomena are not suitable to be clung to [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are suffering or happiness … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not suffering / bounded / samsara, not happiness / freed / nirvana, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

47. "Lord, this perfection of wisdom is a selfless perfection," said Subhūti.

"Because all phenomena are not settled down on [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are empty or non-empty … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not empty, not non-empty, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

48. "Lord, this perfection of wisdom is a perfection that is emptiness [free from all extremes & middle]," said Subhūti.

"Because an intrinsic nature of all phenomena cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are empty or non-empty … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not empty, not non-empty, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
-
(i.e. Genuine-emptiness free from all extremes & middle = The Union of the Two Truths [U2T] free from all extremes & middle = the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine the true nature & dynamic of Reality as it is here & now / Ground / Basis / Source / Suchness / True-Buddha:
All dharmas are like an inconceivable Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not complete non-existence / non-causality / non-functionality <==> and emptiness of inherent existence [T2], not real existence / causality / functionality. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are inherent existence / caused / function, not complete non-existence / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, 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 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)

49. "Lord, this perfection of wisdom is a perfection without a defining mark," said Subhūti. ###

"Because all phenomena have no causal sign," replied the Lord.
-
(i.e. We say that all dharmas are marked or unmarked … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not describable / conceptualisable / differentiable / characterisable / qualifiable / markable / nameable, not indescribable / non-conceptualisable / non-differentiable / non-characterisable / non-qualifiable / non-markable / non-nameable, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

50. "Lord, this perfection of wisdom is a perfection that is inner emptiness," said Subhūti.

"Because all inner phenomena cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are dependently arisen [T1] or empty of inherent existence [T2] or both together [2T] or neither [1T] … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together as if different and in opposition [2T], not neither truths as if identical and one [T1], and there is no fifth. Meaning the Union of the Two truths is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

51. "Lord, this perfection of wisdom is a perfection that is the outer emptiness," said Subhūti.

"Because all outer phenomena cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are dependently arisen [T1] or empty of inherent existence [T2] or both together [2T] or neither [1T] … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together as if different and in opposition [2T], not neither truths as if identical and one [T1], and there is no fifth. Meaning the Union of the Two truths is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

52. "Lord, this perfection of wisdom is a perfection that is inner and outer emptiness," said Subhūti.

"Because all inner and outer phenomena cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are dependently arisen [T1] or empty of inherent existence [T2] or both together [2T] or neither [1T] … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together as if different and in opposition [2T], not neither truths as if identical and one [T1], and there is no fifth. Meaning the Union of the Two truths is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

53. "Lord, this perfection of wisdom is a perfection that is the emptiness of emptiness," said Subhūti.

"Because the emptiness of emptiness cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are dependently arisen [T1] or empty of inherent existence [T2] or both together [2T] or neither [1T] … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not dependently arisen [T1-only], not empty of inherent existence [T2-only], not both truths together as if different and in opposition [2T], not neither truths as if identical and one [T1], and there is no fifth. Meaning the Union of the Two truths is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

54. "Lord, this perfection of wisdom is a perfection that is the great emptiness," said Subhūti.

"Because the great emptiness cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. We say that all dharmas are empty or non-empty … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not empty, not non-empty, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

55. "Lord, this perfection of wisdom is a perfection that is the emptiness of ultimate reality," said Subhūti.

"Because the emptiness of ultimate reality cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

56. "Lord, this perfection of wisdom is a perfection that is the emptiness of the compounded," said Subhūti.

"Because the emptiness of the compounded cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

57. "Lord, this perfection of wisdom is a perfection that is the emptiness of the uncompounded," said Subhūti.

"Because the emptiness of the uncompounded cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

58. "Lord, this perfection of wisdom is a perfection that is the emptiness of what transcends limits," said Subhūti.

"Because the emptiness of what transcends limits cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

59. "Lord, this perfection of wisdom is a perfection that is the emptiness of no beginning and no end," said Subhūti.

"Because the emptiness of no beginning and no end cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

60. "Lord, this perfection of wisdom is a perfection that is the emptiness of non-repudiation," said Subhūti.

"Because the emptiness of non-repudiation cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

61. "Lord, this perfection of wisdom is a perfection that is the emptiness of a basic nature," said Subhūti.

"Because compounded and uncompounded dharmas cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

62. "Lord, this perfection of wisdom is a perfection that is the emptiness of all dharmas," said Subhūti.

"Because the emptiness of all dharmas cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

63. "Lord, this perfection of wisdom is a perfection that is the emptiness of its own mark," said Subhūti.

"Because the emptiness of its own mark cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

64. "Lord, this perfection of wisdom is a perfection that is the emptiness of not apprehending," said Subhūti.

"Because the emptiness of not apprehending cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

65. "Lord, this perfection of wisdom is a perfection that is the emptiness of a non-existent thing," said Subhūti.

"Because the emptiness of a non-existent thing cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

66. "Lord, this perfection of wisdom is a perfection that is the emptiness of an intrinsic nature," said Subhūti.

"Because the emptiness of an intrinsic nature cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

67. "Lord, this perfection of wisdom is a perfection that is the emptiness that is the non-existence of an intrinsic nature," said Subhūti.

"Because the emptiness that is the non-existence of an intrinsic nature cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
-
(i.e. [U2T-2T] The two truths – dependent origination and emptiness of inherent existence (the eighteen emptinesses) – are themselves both empty of inherent existence [T2] <==> because conventionally dependently co-arisen (interdependent) relatively functional impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. The same for the Union of the Two Truths / Suchness.)

68. "Lord, this perfection of wisdom is a perfection that is the applications of mindfulness," said Subhūti.

"Because body, feeling, mind, and dharmas cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.
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(i.e. All good dharmas are included in the perfection of wisdom – one is purifying / perfecting the others –: the six perfections, the eighteen emptinesses, the hundred-eight meditative stabilizations, the thirty-seven dharmas on the side of awakening (the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the seven limbs of awakening, the eightfold noble path), the three meditative stabilizations that are the three gateways to liberation, the eleven knowledges, the three faculties, the three meditative stabilizations, the ten mindfulnesses, the four immeasurables, the four concentrations (rupa), the four formless absorptions (arupa), the eight deliverances, the nine serial absorptions, the ten powers of a tathāgata, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, the dhāraṇī gateways.)

69. "Lord, this perfection of wisdom is a perfection that is the right efforts," said Subhūti.

"Because wholesome and unwholesome dharmas cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

70. "Lord, this perfection of wisdom is a perfection that is the legs of miraculous power," said Subhūti.

"Because the four legs of miraculous power cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

71. "Lord, this perfection of wisdom is a perfection that is the faculties," said Subhūti.

"Because the five faculties cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

72. "Lord, this perfection of wisdom is a perfection that is the powers," said Subhūti.

"Because the five powers cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

73. "Lord, this perfection of wisdom is a perfection that is the limbs of awakening," said Subhūti.

"Because the seven limbs of awakening cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

74. "Lord, this perfection of wisdom is a perfection that is the path," said Subhūti.

"Because the eightfold path cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

75. "Lord, this perfection of wisdom is a perfection that is emptiness," said Subhūti.

"Because distortion cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

76. "Lord, this perfection of wisdom is a perfection that is signlessness," said Subhūti.

"Because conceptualization cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

77. "Lord, this perfection of wisdom is a perfection that is wishlessness," said Subhūti.

"Because a wish cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

78. "Lord, this perfection of wisdom is a perfection that is deliverance," said Subhūti.

"Because the eight deliverances cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

79. "Lord, this perfection of wisdom is a perfection that is absorption," said Subhūti.

"Because the nine serial absorptions cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

80. "Lord, this perfection of wisdom is a perfection that is the noble truths," said Subhūti.

"Because suffering, origination, cessation, and path cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

81. "Lord, this perfection of wisdom is a perfection that is giving," said Subhūti.

"Because miserliness cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

82. "Lord, this perfection of wisdom is a perfection that is morality," said Subhūti.

"Because immorality cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

83. "Lord, this perfection of wisdom is a perfection that is patience," said Subhūti.

"Because malice cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

84. "Lord, this perfection of wisdom is a perfection that is perseverance," said Subhūti.

"Because laziness cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

85. "Lord, this perfection of wisdom is a perfection that is concentration," said Subhūti.

"Because distraction cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

86. "Lord, this perfection of wisdom is a perfection that is wisdom," said Subhūti.

"Because intellectual confusion cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

87. "Lord, this perfection of wisdom is a perfection that is the ten powers," said Subhūti.

"Because all the aspects of all dharmas cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

88. "Lord, this perfection of wisdom is a perfection that is fearlessness," said Subhūti.

"Because the knowledge of path aspects cannot be apprehended [in absolute terms [T2], just conventionally / relatively [T1] [U2T]]," replied the Lord.

89. "Lord, this perfection of wisdom is a perfection that is detailed and thorough knowledge," said Subhūti.

"Because knowledge is totally unattached and unimpeded," replied the Lord.

90. "Lord, this perfection of wisdom is a perfection that is great compassion [interdependence]," said Subhūti.

"Because it does not forsake all beings [T1]," replied the Lord.
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(i.e. Genuine-emptiness free from all extremes & middle = The Union of the Two Truths [U2T] free from all extremes & middle = the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine the true nature & dynamic of Reality as it is here & now / Ground / Basis / Source / Suchness / True-Buddha:
All dharmas are like an inconceivable Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not complete non-existence / non-causality / non-functionality <==> and emptiness of inherent existence [T2], not real existence / causality / functionality. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are inherent existence / caused / function, not complete non-existence / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, 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 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)

91. "Lord, this perfection of wisdom is a perfection that is the distinct attributes of a buddha," said Subhūti.

"Because it has gone beyond all śrāvaka and pratyekabuddha attributes [i.e. non-dual]]" replied the Lord.
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(i.e. We say that all dharmas are non-dual / one … but that is just a tool / adapted skillful means / antidote to our usual positions. — Because of being empty of inherent existence <==> because dependently co-arisen / interdependent / merely labeled by the mind, then all dharmas are not unequal / different / separate / multiple / dual, not equal / identical / united / one / non-dual, not both together, not neither, and there is no fifth. Meaning indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.)

92. "Lord, this perfection of wisdom is a perfection that is suchness," said Subhūti.

"Because it is the suchness of all that has been said," replied the Lord.
-
(i.e. Genuine-emptiness free from all extremes & middle = The Union of the Two Truths [U2T] free from all extremes & middle = the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine the true nature & dynamic of Reality as it is here & now / Ground / Basis / Source / Suchness / True-Buddha:
All dharmas are like an inconceivable Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not complete non-existence / non-causality / non-functionality <==> and emptiness of inherent existence [T2], not real existence / causality / functionality. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are inherent existence / caused / function, not complete non-existence / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, 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 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)

93. "Lord, this perfection of wisdom is a perfection that is self-originated," said Subhūti.

"Because it is in control of all dharmas," (i.e a basis that is not a basis) replied the Lord.
-
(i.e. Genuine-emptiness free from all extremes & middle = The Union of the Two Truths [U2T] free from all extremes & middle = the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine the true nature & dynamic of Reality as it is here & now / Ground / Basis / Source / Suchness / True-Buddha:
All dharmas are like an inconceivable Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not complete non-existence / non-causality / non-functionality <==> and emptiness of inherent existence [T2], not real existence / causality / functionality. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are inherent existence / caused / function, not complete non-existence / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, 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 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)

94. "Lord, this perfection of wisdom is a perfection that is buddha," said Subhūti.

"Because it has fully awakened to all aspects of all phenomena [omniscience]," replied the Lord.
-
(i.e. Genuine-emptiness free from all extremes & middle = The Union of the Two Truths [U2T] free from all extremes & middle = the inconceivable unique all-pervading timeless unborn unconditioned unchanging unceasing pristine the true nature & dynamic of Reality as it is here & now / Ground / Basis / Source / Suchness / True-Buddha:
All dharmas are like an inconceivable Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S], not complete non-existence / non-causality / non-functionality <==> and emptiness of inherent existence [T2], not real existence / causality / functionality. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are inherent existence / caused / function, not complete non-existence / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, 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 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.)

This was the thirty-eighth chapter, "Cannot Be Apprehended," 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 [U2T]

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 [cause / path]

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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