Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
(Links to the 76 Chapters, Introduction and Summaries)
Work in Progress
Embedded Files
Last update: December 05, 2025
Image from: Stoneflower013 (see full image at the end of this page)
Source Text: https://84000.co/translation/toh9 - Current version v 1.1.19 (2025)
Content
Content
Links to chapters
Introduction
Summaries of chapter
Links to Chapters
Links to Chapters
Chapter-1, Chapter-2, Chapter-3, Chapter-4, Chapter-5, Chapter-6, Chapter-7, Chapter-8, Chapter-9, Chapter-10, Chapter-11, Chapter-12, Chapter-13, Chapter-14, Chapter-15, Chapter-16, Chapter-17, Chapter-18, Chapter-19, Chapter-20, Chapter-21, Chapter-22, Chapter-23, Chapter-24, Chapter-25, Chapter-26, Chapter-27, Chapter-28, Chapter-29, Chapter-30, Chapter-31, Chapter-32, Chapter-33, Chapter-34, Chapter-35, Chapter-36, Chapter-37, Chapter-38, Chapter-39, Chapter-40, Chapter-41, Chapter-42, Chapter-43, Chapter-44, Chapter-45, Chapter-46, Chapter-47, Chapter-48, Chapter-49, Chapter-50, Chapter-51, Chapter-52, Chapter-53, Chapter-54, Chapter-55, Chapter-56, Chapter-57, Chapter-58, Chapter-59, Chapter-60, Chapter-61, Chapter-62, Chapter-63, Chapter-64, Chapter-65, Chapter-66, Chapter-67, Chapter-68, Chapter-69, Chapter-70, Chapter-71, Chapter-72, Chapter-73, Chapter-74, Chapter-75, Chapter-76.
Introduction
Introduction
Our mind operates in terms of inherent entities and inherent opposites, dualities, triads, and quads; it is a dualistic machine. Our mind does not have direct access to reality as it truly is, which does not consist of inherently existing phenomena with inherently existing characteristics, marks, signs, attributes, qualities, oppositions, or relations. Instead, our mind assumes that what it perceives exists independently and inherently in the external world, leading it to develop attachments, hatred, and illusions toward those things and beings. However, all of these are co-created and co-imagined by our minds within a limitless cycle of mutual conditioning between the perceiver and the perceived world. These illusions, along with our reactions to them, are the cause of the endless cycle of conditioning, karma, and suffering known as saṃsāra. The only way out is to see through these illusions and the limitless cycle itself.
The perfection of wisdom, united with adapted skillful means, reveals without revealing the true nature of reality as it is (view), as well as how to act increasingly in accord with it (path) in order to decondition and deprogram our minds — until these are perfected in all-aspect omniscience and universal buddhahood (fruit).
The View is the Union of the Two Truths about all phenomena, dharmas, and opposites [U2T]: All phenomena — pure or impure (including the opposites of any duality, triad, or quad; including the two truths themselves; including the ground and its manifestations; and including the three kayas) — are always empty of inherent existence, never absolute [T2 / 2nd truth] ⇐⇒ precisely because all dharmas and opposites are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, and mere designations, names, or conventional truths and tools [T1 / 1st truth] ⇐⇒ and vice versa, with one aspect or truth supporting and implying the other [U2T] ⇐⇒ thus, all phenomena and dharmas are like illusions, reflections, mirages, dreams, or echoes: "there, yet not there" [illusory] ⇐⇒ they are not "this," not "non-this," not both, not neither, and there is no fifth possibility, for whatever "this" may be [Tetralemma] ⇐⇒ pointing to the Middle Way, free from all extremes ("this," "non-this") and middle (both, neither); with nothing to accept, seek, do, add, or affirm in absolute terms; nothing to reject, abandon, not-do, subtract, or negate in absolute terms; and nothing to change, increase, or decrease in absolute terms — just conventionally or relatively, if it helps on the path at this point ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, complete, divine, and "One," in the non-dual sense of those terms. Here, "⇐⇒" and "Union" mean that one side implies the other. Acting more and more in accord with reality brings incommensurable merit, benefits, and powers in this life and in future lives; it accelerates progression on the path.
The Path is the Union of the Two Truths in action [U2T-in-action]: It is acting more and more in accord with the Middle Way and with reality as it is (tathātā, suchness), as pointed out by the View — the Union of the Two Truths [U2T] and its applications: for example, the Union of the three spheres of any activity (physical/body, conceptual/speech, mental/mind) [U3S / U2T-3S]; the Union of opposites in general in any duality, triad, quad, etc. [Uopp / U2T-opp]; the Union of the three times [U3T / U2T-3T]; the Union of the ground and its manifestations [UGM / U2T-GM]; the Union of the three kayas [U3K / U2T-3K]; the Union of the Two Truths about the two truths themselves [U2T-2T]; and the Union of things, causality, space, and time [UTCST].
-
It is "acting without acting" — acting conventionally or relatively without acting in absolute terms; without attachment, reification, effort, or absolutes; without apprehending anything in absolute terms or focusing on anything in absolute terms; acting non-dualistically, without opposing anything in absolute terms; without accepting, rejecting, or changing anything in absolute terms — just conventionally or relatively.
The Path consists of uniting the perfection of wisdom with all of our practices and activities (physical, conceptual, and mental), in order to always be aware of the true nature of all dharmas involved — thus transcending all attachment, hatred, and delusion regarding the three spheres of the activity (subject/actor, relation/action, object/result).The Fruit is the perfection of the View and Path in all-aspect omniscience and universal buddhahood: It is the Union of compassion and wisdom of a Buddha.
.
.
Implications of the Union of the Two Truths about all phenomena and opposites:
Harmony of the Two Truths: The most recurring theme in the Prajñāpāramitā Sūtra in 25,000 Lines is that emptiness [T2] does not deny conventional truths [T1], methods, goals, concepts, dualities, triads, and so on — and vice versa. That is the meaning of the inseparability, interdependence, harmony, and union of the Union of the Two Truths [U2T]: they are neither two opposite or separate things [2T], nor are they perfectly identical or one [1T].
In almost every chapter, there is always someone asking: "But if everything is empty, how can we do this or that? How could we produce this or that? How could this still function? How could we progress? Is the path still meaningful?"
The answer is always the same: the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither — for whatever ‘this’ is, for any duality) — extremes like: like eternalism/nihilism, objectivism/subjectivism/processism, pluralism/monism, being/non-being, activism/quietism, motion/rest, logos/silence, duality/non-duality, or the opposites of any duality, triad, quad, etc. It is never about accepting this while rejecting its opposite (s), not vice versa, not about accepting a combination of or all sides, not about rejecting all sides, but about transcending the illusion of opposition by seeing through it, and acting free from all extremes and middle.No Coming and Going: The emptiness of phenomena [U2T] implies that there are no inherent causality or time boundaries: no inherent origination, duration, or cessation; no inherent beginning, middle, or ending; no inherent coming, lasting, or going; no inherent before, during, or after; no absolute universal time, past, present, or future.
There is no inherent continuity or discontinuity of anything or any being between cause and effect, between successive moments of consciousness, between rebirths, or between saṃsāra and nirvāṇa. These concepts are mere dependently co-arisen designations, empty of inherent existence — conventionally useful but never absolute.No boundaries: The emptiness of phenomena [U2T] implies that there are no inherent universal space or inherent boundaries in space for anything, as well as no precise boundaries in what defines phenomena or what defines and distinguishes them. We cannot never pinpoint where or when something starts and finishes in absolute terms.
No Dualities or Triads: Even opposite concepts — such as existence and non-existence, entity/non-entity, subject/action/object, action/non-action, body/speech/mind, inferior/average/superior, permanence/impermanence, pure/impure, bondage/liberation, saṃsāra/nirvāṇa — become blurred when analyzed from an absolute perspective, even though they are useful conventionally.
‘No’ means ’not inherently existing’: In this text, the recurrent negation expressed as "no this, no that" — such as no form, no feeling, no attainment, or no path — does not imply a nihilistic denial of all reality or functionality but rather the absence of inherent, independent existence in these phenomena.
All phenomena are dependent on something else — parts, causes and conditions, conceptual opposites, and the mind merely labeling them in dependence on its conditioning or karma [T1] — thus empty of inherent existence, never absolute [T2] [U2T].A cosmic project: In the profound expanse of non-dual awareness, awakening transcends the illusory confines of individuality, unfolding as a cosmic symphony where every sentient thread is woven into the fabric of interdependence and emptiness [U2T / Uopp / UGM]. To pursue liberation as a solitary endeavor subtly reinforces the very dualism it seeks to dissolve — positing a reified "self" against an "other" or "universe" — thus entangling the practitioner deeper in the web of conditioned existence, contrary to the seamless suchness (tathātā) where no entity arises or abides independently. Instead, true realization emerges through the boundless vow of the bodhisattva, where compassion illuminates the inseparability of all phenomena: liberating one is liberating all, as the apparent boundaries between beings dissolve into the luminous ground of primordial purity, yielding effortless fruition beyond striving or separation.
Summaries
Summaries
Chapter 1 – The Context: This chapter involves sending an invitation in the ten directions to a special teaching on the Perfection of Wisdom combined with skillful means by Buddha Shakyamuni, demonstrating its inconceivable power, universality and transformative potential across the great trichiliocosm. It also describes the attributes/qualities of advanced bodhisattva great beings, providing a taste of what is expected in the Sūtra.
Chapter 2 – How to train in the perfection of wisdom? Living in harmony with suchness. By combining the perfection of wisdom with all practices (six perfections, four immeasurable attitudes …) and activities (physical, verbal/conceptual, mental): acting/training conventionally/relatively without acting/training in absolute terms [U2T-in-action], without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; acting non-dualistically, without opposing anything in absolute terms (not even the two truths); without accepting, seeking, doing, affirming anything in absolute term, without rejecting, abandoning, not-doing, negating anything in absolute terms, without changing, increasing, decreasing anything in absolute terms; focusing without focusing on all-aspect omniscience [U2T]; thus acting increasingly in accord with the Middle Way free from all extremes and with reality as it is as pointed out by the Union of the Two Truths [U2T]. That is how the six perfections, four immeasurable attitudes, and all activities are gradually perfected, without acting/training in them in absolute terms, while being aware of the true nature of all dharmas and opposites / dualities / triads (3 spheres) involved in the activity [U2T / U2T-3S / U2T-opp]. This path is superior to more traditional dualistic paths because it transcends the illusory world without completely rejecting it, by seeing through it; engaging without engaging the world; then enjoying without enjoying the magical show because everything is empty, and helping without helping others because we are all interconnected, everything is interconnected, empty, non-dual / ‘One’: not different/many, not identical/one, not both, not neither. The result is to be never separated from Buddhas teaching the Dharma, from perceiving without perceiving the purity of all Buddhafields [U3S-pure], and ultimately actualizing without actualizing the inseparable three pure kayas [U3K].
Chapter 3 – What is the nature of a Bodhisattva (subject), attaining (action), Perfection of Wisdom (object), or all phenomena/dharma (ex. five aggregates, twelve sense bases, three spheres, irreducible elements, twelve links of dependent origination, two truths, three jewels, all-aspect omniscience and enlightenment)?
Mere relative conventional designations/names [T1] ⇐⇒ empty of inherent existence [T2] [U2T] (not really arising/coming, conditioned, existing/lasting, changing/increasing/decreasing, ceasing/going, afflicted, purified or liberated). They are like illusions, reflections, mirages, dreams, echos ‘there, yet not there’. ⇐⇒ They are not inherently existent/functional/‘this’, non-existent/non-functional/‘non-this’, both, or neither, and there is no fifth, for whatever ‘this’ is. ⇐⇒
We may use them conventionally/relatively without using them in absolute terms, without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms (not even the two truths, or the three spheres of any activity: ex. subject/actor /cause/characteristic /designations/name, relation/action /causality/characterizing /designating/naming, object/result /effect/characterized /designated/named), without grasping at dualistic characteristics / marks / signs / designations / names; without accepting/rejecting/changing anything in absolute terms; thus using them increasingly in accord with the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither, about any duality), and more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T].
This is acting without acting [U2T-in-action / U3S-in-action / Uopp-in-action], examples: observing/perceiving without observing/perceiving, knowing without knowing, thinking without thinking, differentiating without differentiating, designating/naming without designating/naming, characterizing/marking without characterizing/marking; defining without defining; conceptualizing without conceptualizing, coming/resting/going without coming/resting/going, training/practicing/teaching without training/practicing/teaching, gathering/rejoicing/dedicating without gathering/rejoicing/dedicating, progressing without progressing, liberating/awakening without liberating/awakening, apprehending without apprehending, describing/conceiving without describing/conceiving, arising without arising, existing/living without existing/living, changing without changing, ceasing without ceasing — never in absolute terms, only relatively, conventionally. ‘Before enlightenment, chop wood, carry water (dualistically, with effort). After enlightenment, chop wood, carry water (with awareness, non-dualistically).’Chapter 4 – Luminous emptiness as the ground of reality (tathatā): Bodhisattvas should train without training in the Perfection of Wisdom (with skill in means) as the foundation for all attainments (training non-dualistically non-conceptually in accord with reality as it is): to fully comprehend all phenomena/dharmas without apprehending/rejecting/opposing them, to attain without attaining meditative stabilities, to fulfill the aspirations of all beings, to perfect roots of virtue, to enter without entering a bodhisattva’s full maturity (e.g., using the two truths without apprehending/opposing them); and to abide without abiding without conceit, without dualistic grasping. Realizing without realizing the true nature of the three spheres: subject/mind, object/phenomena/world and their interconnections/actions. Directly realizing that all phenomena are primordially inseparably empty yet relatively functional, radiant, luminous. Training in this manner leads to irreversibility.
Chapter 5 – Non-appropriation as wisdom's essence: Nothing can be inherently perceived, investigated, described, marked, distinguished/differentiated, defined/characterized, delimited in nature space and time, found, appropriated, apprehended, grasped, controlled, caused/produced/originated, maintained, changed, increased/decreased, terminated/ceased, afflicted/purified, liberated/emancipated, accepted/rejected, or dwelt in absolutely — only conventionally/relatively.
Because all phenomena – including the two truths, the three gems, the various skillful means, the perfection of wisdom and enlightenment – are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] and thus empty of inherent existence, never absolute (lacking inherent origination/coming, duration/dwelling, change/increase/decrease, cessation/going, affliction/purification, delimitations, location, presence, influence, description or marks) [T2], harmonizing the two truths [U2T], like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory], not inherently existent/'this', completely non-existent/'non-this', both, or neither, and there is no fifth, for whatever ‘this’ is [Tetralemma].
The best approach is to investigate/distinguish /describe/use /train-in them conventionally/relatively without investigating/distinguishing /describing/using /training-in them in absolute terms, to dwell without dwelling in them, without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms (not even the two truths, entity and non-entity, or saṃsāra and nirvāṇa); thus acting more and more in accord with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T].
This perfection of wisdom should be grasped by means of not grasping distinguishing marks or the absence of distinguishing marks; transcending all dharmas and characteristics/marks without rejecting them completely; negating eternalism (existence) without affirming annihilation (non-existence), revealing suchness (tathātā) as empty yet primordial functional/aware/radiant/luminous [U2T as the Ground].Chapter 6 – Practicing/training non-dualistically: The true nature of reality (tathatā, suchness), of all dharmas, is not mere emptiness [T2-only] (which would veer into nihilism), not mere appearance [T1-only] (which would veer into eternalism or determinism), not both together and in opposition (dualism) [2T], not neither or some transcendental reality (monism) [1T], but their inconceivable union [U2T / U2T-2T], beyond grasping at dualistic conceptual elaborations. This union points to the Middle Way free from all extremes, like: inherent existence/functionality/T1-only, complete non-existence/non-functionality/T2-only, both/2T, or neither/1T.
The same for any other dualistic marks / characteristics [Uopp / U2T-opp], pointing to the Middle Way free from extremes like: ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, for any duality, triad, quad.
Opposites in dualities/triads/quads (including the two truths, the three spheres) are always not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither; so we may distinguish them conventionally without distinguishing them in absolute terms.
The solution is to engage without engaging with phenomena/dharmas and their dualistic marks, distinguishing/differentiating without distinguishing/differentiating marks/signs, conceptualizing without conceptualizing, practicing/training/teaching without practicing/training/teaching, acting conventionally/relatively without acting in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms (like the three spheres of the activity, the five aggregates, the two truths); non-dualistically, without opposing anything in absolute terms (ex. permanence/impermanence, existence/non-existence, the three spheres and the two truths/2T); without fixation on anything in absolute terms; aware of the true nature of the three spheres of the activity (ex. subject, action, object; or cause, causality, effect) [U3S / U2T-3S], and of any dualities/triads/quads involved (ex. permanence/impermanence, existence/non-existence/both/neither, many/one/both/neither) [Uopp / U2T-opp]; thus acting more and more in accord with the Middle Way free from all extremes (not accepting, not rejecting), and with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-2T] and Union of opposites [Uopp / U2T-opp]. Thus not acting, not non-acting, not both together, not neither; because phenomena are not existing/functional, not non-existing/non-functional, not both, not neither.
The all-aspect omniscience is unapprehensible, without duality and cannot be divided into two (or reduced to one) because all phenomena/dharmas (including emptiness and true reality) are without intrinsic nature (empty of inherent existence), because they are all dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools, like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.Chapter 7 – Train in the manner of an illusory person: Train/practice without training/practicing, with skill in means by way of not apprehending/fixating-on /accepting/rejecting anything in absolute terms, without opposing/differentiating/conceptualizing in absolute terms; train in the manner of an illusory person because all dharmas are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’; with the intention directed toward all-aspect omniscience; with no inherently existing and separate subject/actor/cause, relation/action/causality, and object/result/effect; no inherent opposites like permanence/continuity and impermanence/discontinuity of anybody (self) or anything (5-aggregates) from one moment to the next, from one rebirth to the next, and from saṃsāra to nirvāṇa; no inherent origination/coming, conditioning, existence, duration, change/increase/decrease, cessation/going, affliction/purification of anybody or anything. Then, training in this manner, this ‘illusory person’, with the help of spiritual mentors/teachers, will progress without progressing on the stages of the path, and attain without attaining all-aspect omniscience – because this is acting more and more in accord with reality as it is as pointed out by the Union of the Two Truths [U2T].
Chapter 8 – Bodhisattva great beings and the Great Vehicle: Bodhisattva great beings have donned the great armor (have made a firm vow to become a Buddha for the benefit of all sentient beings; the "great armor" is a metaphor for the spiritual dedication, diligence, and unwavering resolve to help all beings achieve universal enlightenment), dwelling without dwelling in the Great Vehicle (Middle Way): they know how to act/train/practice without acting/training/practicing [U2T-in-action], for the sake of all beings, without attachment, reification, effort or absolutes, without apprehending anything, without opposing/accepting/rejecting/changing anything in absolute terms, without differentiating/conceptualizing in absolute terms, because they know without knowing the true nature of all phenomena (ex. the three spheres of the activity, the marks and all dualities involved) [U2T]: Union of dependent-origination / interdependence and emptiness of inherent existence, without any basis; like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’; without inherent difference/identity, separation/union, diversity/oneness, duality/non-duality, permanence/impermanence, continuity/discontinuity, origination/arising/coming, conditioning/contaminants, existence/non-existence, action/non-action, relative functionality, change/increase/decrease, cessation/going, affliction/purification, T1/T2/2T/1T, ‘this’/’non-this’/both/neither — only conventionally, relatively as skill in means or antidotes.
Making common cause with all beings, bodhisattva great beings dedicate without dedicating the roots of their virtuous actions to unsurpassed, complete universal enlightenment (not just individual liberation or temporary escapism), because we are all inseparably interconnected and empty of inherent existence. Bodhisattvas transcend the illusory world without completely rejecting it.
Composition of the Great Vehicle of bodhisattva: practicing without practicing the six perfections, eighteen aspects of emptinesses, hundred nineteen meditative stabilities, etc. Continuation with the next chapter.Chapter 9 – More components of the Great Vehicle for bodhisattva great beings: Description of the four applications of mindfulness, four correct exertions, four supports for miraculous ability, five powers, seven branches of enlightenment, noble eightfold path, three meditative stabilities, eleven aspects of knowledge, three faculties, three meditative stabilities, ten recollections, four meditative concentrations, four immeasurable attitudes, four formless absorptions, eight aspects of liberation, nine serial steps of meditative absorption, ten powers of the tathāgatas, four fearlessnesses, four kinds of exact knowledge, eighteen distinct qualities of the buddhas, dhāraṇī gateways.
Chapter 10 – The ten levels of the Great Vehicle -- Progressing without progressing though the ten levels of the Great Vehicle, without apprehension and conceit. Nothing, no self or phenomena, really “departs” from the three realms (saṃsāra), to ultimately come to “rest” in all-aspect omniscience (nirvāṇa), no cause really go/cease while the effect come/arise, because all dharmas are inseparably interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools and thus empty of inherent existence, never absolute [U2T] — thus with no real/observable (i) beginning / origination / coming of the effect / coming to rest, (ii) middle / duration / change / increase / decrease, (iii) ending / cessation / going of the cause / departing; no real affliction or purification of anything or being; no real (i) subject/actor/cause/producer, (ii) relation/action/causality/production, (iii) object/result/effect/product [U3S / Uopp].
The Middle Way, reality as it is, is beyond all extremes and middle: There is no inherent origination / coming / resting nor non-origination / non-coming / non-resting, no inherent change / increasing / decreasing nor non-change / non-increasing / non-ceasing, no inherent cessation / going / departing nor non-cessation / non-going / non-departing – nor both or neither.
It is coming/originating without coming/originating, lasting without lasting, changing without changing, going/ceasing without going/ceasing, departing without departing, resting without resting, evolving without evolving, awakening without awakening.
When bodhisattva great beings practice without practicing the perfection of wisdom, it is through the non-apprehension of all phenomena that they will attain without attaining emancipation in all-aspect omniscience by means of the Great Vehicle; because then it is acting more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths about all phenomena and any group of opposites (dualities, triads, quads…).Chapter 11 – Sameness of the three times, and Union of opposites in general [U3T / Uopp / U3S / UGM / U3K U2T]: In this Great Vehicle, where everything is like space, the origination/coming, conditioning/contaminants, inherent-existence, duration/lasting, changing/increasing/decreasing, cessation/going, departure/resting, affliction/purification, delimitations, location, presence, influence, description or marks, and three times (past, present, future) of any/all phenomena/dharmas are not discerned/apprehended in absolute terms. ⇐⇒ Because all phenomena/dharmas are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ one aspect/truth supports/implies the other [U2T] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are not existent/’this’, non-existent/’non-this’, both, or neither, and there is no fifth, for whatever ‘this’ is [Tetralemma].
How to define space (3D) and time (the three times) when all objects and causality are empty of inherent existence, like illusions; and vice versa: not in absolute terms, only conventionally, relatively.
How to measure, count, appraise, delimit, differentiate, conceptualize, attribute marks / characteristics / qualities / values to anything when everything is empty of inherent existence, like illusions: not in absolute terms, only conventionally, relatively.
All phenomena/dharmas, space, time, and even the Ground and true reality, are not-inherently-existent, immeasurable, unfathomable, unappraisable, uncountable, inestimable, because they are non-apprehensible [not knowable in absolute terms], not apprehended [not known directly, by itself] — without grasping at those concepts. Transcending all conventional phenomena/dharmas without rejecting them completely; being able to use them without becoming slaves to them.
In more detail using the tetralemma: All phenomena/dharmas are not existent/non-existent/both/neither, not dependent/independent/both/neither, not functional/non-functional/both/neither, not measurable/immeasurable/both/neither, not apprehensible/non-apprehensible/both/neither, not expressible/inexpressible/both/neither, not dual/non-dual/both/neither, not conceptual/non-conceptual/both/neither, not coming/not-coming/both/neither, not dwelling/non-dwelling/both/neither, not moving/still/both/neither, not increasing/non-increasing/both/neither, not decreasing/non-decreasing/both/neither, not going/non-going/both/neither, not to-accept/to-reject/both/neither, not afflicted/non-afflicted/both/neither, not liberated/non-liberated/both/neither, not here/there/both/neither, not past/present/future/combo/none, not pure/impure/both/neither, not T1-only/T2-only/2T/1T, and not ‘this’/’non-this’/both/neither. Meaning, their true nature is beyond our limited conditioned dualistic conceptual proliferations, beyond all conditioning, karma (individual, collective, cosmic), without rejecting them.Chapter 12 – Teaching non-dualistically: teaching without teaching, without opposing anything in absolute terms: The teaching/practice itself becomes “in conformity with reality” when non-dual, when the teaching of the Great Vehicle / Method [T1] and the Perfection of Wisdom [T2] are “united”: not two, not one, not both, not neither [U2T] … when opposites are united [Uopp / U3S / U3T].
Eleven Questions:
Q1: Why do bodhisattvas not apprehend the limit of the past, present and future?
A1: Nothing has inherent, independent existence, so concepts like causality, space and time's boundaries cannot be truly pinned down, divided or united. Phenomena are not existent, not non-existent, not both, not neither; not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither; nor permanent/continuous/continuous/eternal, not impermanent/discontinuous/annihilate, not both, not neither; not originated/lasting/ceasing, not non-originated/non-lasting/non-ceasing, not both, not neither. ⇐⇒ Everything (including causality, space, time the three times, the three spheres of any activity, and the two truths) is dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ thus empty of inherent existence [T2] ⇐⇒ and vice versa [U2T] ⇐⇒ not many/’this’, not one/’non-this’, not both, not neither. So, we cannot really define the past, present and future of anything in absolute terms [U3T]. Same thing for any delimitations in space [Uopp], and in causality [U3S].
This is analysed through 8 major categories or phenomena: Beings, five aggregates, sense fields and dependent origination, six perfections, sixteen emptinesses, path factors and qualities, ultimate realms, other beings / realizations.
Each category is described as non-existent, empty, void, and lacking inherent existence, leading to the non-apprehension of time's limits (same for space and causality limits).
Q2: How should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits?
Q3: Why the five aggregates… are not discerned and cannot be apprehended as a bodhisattva?
A2-3: Bodhisattvas are beyond limits because aggregates are empty and not discerned as "bodhisattva."
Q4: “Since in all respects, and in each and every way, I do not apprehend any bodhisattvas, then to which bodhisattvas should I give teaching and instruction in the Perfection of Wisdom?”
Q5: Why this expression bodhisattva is a mere name?
Q6: Why one speaks of a self although the self has absolutely not come into being?
A4-6: "Bodhisattva" is a mere name, like "self" — no inherent coming into being.
Q7: Why dharmas have not come into being?
Q8: Surely something that has not come into being is not a physical form, and nor is it feelings, perceptions, formative predispositions, or consciousness?
A7-8: No phenomena come into being, so nothing to apprehend.
Q9: How one who has not come into being should give teachings and instruction in the Perfection of Wisdom that has also not come into being?
Q10: Why one cannot apprehend as ‘other than not having come into being’ such bodhisattvas who are engaged in enlightenment?
A9-10: Teaching/instruction occurs without inherent existence.
Q11: Why is it that when such teachings are given, if bodhisattva great beings are not frightened and not terrified, then these bodhisattva great beings are practicing the Perfection of Wisdom?
A11: True practitioners remain undiscouraged by these teachings.
Overall, the section teaches that the Perfection of Wisdom involves realizing emptiness without nihilism — phenomena function conventionally [T1] while empty ultimately [T2] [U2T]. Bodhisattvas embody this by not grasping inherent limits [T2], enabling compassionate action free from delusion [T1] [U2T-in-action].Chapter 13 – From mundane to supramundane perfections, from acting/thinking/investigating/differentiating/conceptualizing to acting/thinking/investigating/differentiating/conceptualizing without acting/thinking/investigating/differentiating/conceptualizing phenomena, from practicing dualistically/with-effort to practicing non-dualistically/effortlessly the six perfections, with or without support, with apprehension/opposition or without apprehension/opposition of the three spheres of the activity (subject/actor/cause, relation/action/causality, object/result/effect/goal) [U3S], and of any group of opposites [Uopp]. Acting/training/practicing more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Inseparability/Harmony/Union of the Two Truths [U2T], Union of the three spheres [U3S], Union of opposites in general [Uopp], Union of the three times [U3T] – where phenomena and opposites like the three spheres or the two truths are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither [Tetralemma] ⇐⇒ because they are empty of inherent existence [T2], unborn, unchanging, unceasing, boundless, immeasurable, unfathomable, unappraisable, uncountable, inestimable, never absolute ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ because they are like illusions, reflections, mirages, dreams, echos ‘there, yet not there’ ⇐⇒ pointing to the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither, for any duality), with nothing to accept, reject, change, increase, decrease, purify, or liberate in absolute terms. Enlightenment is not gained by accepting this while rejecting that, but by realizing the true nature and dynamic of the timeless conditioning cycle, saṃsāra, by transcending the illusory world without rejecting it.
Chapter 14 – Dwelling without dwelling, without apprehending anything in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing/uniting anything in absolute terms; without grasping at the three spheres; without accepting/seeking/doing/affirming, rejecting/abandoning/not-doing/negating, or changing/increasing/decreasing/purifying anything in absolute terms. Dwelling/training conventionally without dwelling/training in absolute terms, in any/all dharmas/phenomena, conventional truths/methods/goals/tools/dualities/concepts, including enlightenment, and the Unions. Thus acting/dwelling more and more in accord with the Middle Way free from all extremes and with Reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T]. Beyond all dualities/triads/quads, like: existence/non-existence, entity/non-entity, difference/identity, many/one, duality/non-duality, permanent/impermanent, pure/impure, profound/subtle, subject/action/object, things/causality/space/time, stillness/movement, words/silence, describable/indescribable, conceivable/inconceivable, conceptual/non-conceptual, appearance[T1]/emptiness[T2]/both[2T]/neither[1T].
Chapter 15 – The true nature of reality is profound, subtle, hard to discern, hard to realize due to our accumulated conditioning and karma — our extremist, absolutist, substantial, and dualistic tendencies. Yet, all phenomena — pure or impure, physical, conceptual, or mental; individual, collective, or cosmic — are like magical illusions, phantoms, reflections, mirages, dreams, or echoes: there, yet not there. Even enlightenment, Buddha, Dharma, Sangha, the three vehicles, bondage and liberation, saṃsāra and nirvāṇa, suchness (tathātā), the two truths and their union, the Ground and its manifestations and their union, the three kāyas and their union — all are the same.
Thus, the best approach is to engage, investigate, and distinguish them conventionally and relatively, without doing so in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing or uniting anything in absolute terms; transcending illusory appearances, opposites, concepts and dualities while preserving their conventional functionality and usefulness; without absolutely accepting, seeking, doing, affirming, nor rejecting, abandoning, not-doing, negating, nor changing, increasing, decreasing, or purifying anything in absolute terms.
To act to benefit beings while fully aware that all involved dharmas (e.g., the three spheres and dualities) are dependently co-arisen, interdependent, co-defined, co-evolving, mere designations co-imputed by mind, conventional truths/tools [T1] — hence empty of inherent existence, never absolute [T2] — and vice versa; the two truths imply and support each other [U2T]. They are therefore: (i) not inherently arisen/coming, existent, conditioned, functional, changing, increasing, decreasing, ceasing/going, afflicted, or purified; (ii) not completely non-arisen/non-coming, non-existent, non-conditioned, non-functional, non-changing, non-increasing, non-decreasing, non-ceasing, non-afflicted, or non-purified; (iii) not both; (iv) not neither. Likewise: not different/separate/many/dual, not identical/united/one/non-dual, not both, not neither; not permanent/continuous/eternal, not impermanent/discontinuous/annihilated, not both, not neither; not purely objective, not purely subjective, not purely process, not a combination, not none; not dependently arisen [T1], not empty [T2], not both truths in union and opposition [2T], not neither, like a transcendental single reality [1T]; not “this,” not “not-this,” not both, not neither — and there is no fifth — for any “this” whatsoever; thus beyond all conditioned dualistic conceptual proliferations, without rejecting them entirely.
The irreversible bodhisattvas do engage with conceptual distinctions and differentiations (as part of skillful means in the conventional realm), but they do so without any absolute apprehension, attachment, reification, or effortful clinging — neither accepting nor rejecting anything in ultimate terms.Chapter 16 – Harmony of the Two Truths [U2T]: One truth (e.g., emptiness / T2) does not inherently contradict, negate, or oppose the other (e.g., conventional phenomena, truths, methods, goals, dualities, concepts / T1), and vice versa. The two truths are neither in inherent opposition/dual [2T] nor identical/non-dual [1T]. One is not superior to the other. Each supports and implies the other [U2T]. Together they point to reality as it is.
The two truths themselves are empty of inherent existence and never absolute [T2-2T] ⇐⇒ because they are inseparable, dependently co-arisen, interdependent, mutually defining, co-evolving, mind-imputed, mere conceptualizations/designations/names, and conventional tools [T1-2T] [U2T-2T].
The two truths are useful yet empty, empty yet useful; investigate and use them without investigating or using them in absolute terms, without dividing or opposing them [2T] or unifying them [1T]. They make sense only when used together — in harmony, in union — as not two/disjoined, not one/conjoined [U2T]. The real meaning of this "Union" is the part that is profound, subtle, hard to discern, and hard to realize, because it is counter-intuitive to our conditioned dualistic conceptual minds (which will resist like Māra and its armies). One has to be fully aware of the functioning of the ordinary mind in order to transcend it without rejecting it. When used with wisdom everything is transmuted into perfections.
The two truths are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither. They are also like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
Thus, we may conventionally distinguish and use them as complementary antidotes/tools without ever reifying or apprehending them in absolute terms; otherwise they become poisons, conditioning, karma, and suffering for self and others.
Whatever was said about the two truths equally applies to the opposites in all dualities, triads, quads, etc. — e.g., the three spheres of any action [U3S / U2T-3S], opposites in general [Uopp / U2T-opp], the three times [U3T / U2T-3T], the Ground and its Manifestations [UGM / U2T-GM], the three kayas [U3K / U2T-3K], and things, causality, space, and time [UTCST / U2T-TCST].
The perfection of wisdom is great/extensive, immeasurable, infinite, beyond the three times, because all dharmas are great, extensive, immeasurable, infinite, beyond the three times. Training in it brings incommensurable merit, benefits, advantages, even here & now, because it is acting more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T].Chapter 17 – Inseparability, interdependence, union of the six perfections [U6P]: Mundane perfections are dualistic. The six supramundane perfections are not separate practices; one perfection supports, implies, and perfects the others [Uopp], especially the perfection of wisdom, which was neglected in more traditional dualistic practices.
The six perfections are themselves empty of inherent existence, never absolute [T2-opp], because they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualization/designations/names, and conventional truths/tools [T1-opp] [U2T-opp].
They are not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither. They are also like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
Thus, we can conventionally investigate, practice, and differentiate them as complementary antidotes/tools, but without doing so in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dually, without opposing or uniting anything in absolute terms; transcending illusory appearances, opposites, dualities/triads, concepts while preserving their conventional relative functionality and usefulness; without accepting, seeking, doing, affirming, nor rejecting, abandoning, not-doing, negating, nor changing, increasing, decreasing, or purifying anything in absolute terms. Otherwise, they become poisons, conditioning, karma, and suffering for self and others.
This is effective because it aligns increasingly with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness), as indicated by the Unions.
Practicing in this way, bodhisattvas progress without progressing (without increase or decrease), ultimately attaining without attaining all-aspect omniscience [U2T] and consummate buddhahood in unsurpassed complete enlightenment (union of compassion and wisdom), without apprehending anything; they embody reality as it is.
Other dualities, like self and others, are likewise inseparable, interdependent, co-defined, co-evolving, empty of inherent existence [U2T-opp], and non-dual: not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither. Awakening is a non-dual cosmic project, not an individual dualistic one. All practices and merit should be dedicated without dedicating (without apprehension) toward all-aspect omniscience [U2T] and universal enlightenment [Uopp].Chapter 18 – The protective power and supreme merit of the Perfection of Wisdom arise from acting without acting — acting conventionally without acting in absolute terms, without apprehending, rejecting, changing, increasing, or decreasing anything in absolute terms. This aligns more and more with the Middle Way free from all extremes and with reality as it is (tathātā, suchness), as shown by the Union of the Two Truths (appearance and emptiness) and the Union of Opposites (non-duality: not “this”/many/T1, not “non-this”/one/T2, not both/2T, not neither/1T; there is no fifth).
It mainly protects us from our own ego, conditioned dualistic conceptual mind, and karma — protecting us from harming ourselves, others, or both — by not apprehending, rejecting, or opposing anything in absolute terms, and by treating others as we wish to be treated, since we are all interconnected.
Anything that embodies the Union of skillful means and Perfection of Wisdom (U2T-in-action) and the Union of opposites such as self and others (Uopp-in-action) generates incomparably greater and qualitatively different merit than any traditional dualistic practice.Chapter 19 – The Supremacy, Benefits, and Protective Power of the Perfection of Wisdom: The perfection of wisdom is the source of all spiritual attainments. It sustains cosmic and individual awakening by discerning all aspects of the path and ultimate reality. It is the pinnacle of spiritual insight. Its practice generates infinite, immeasurable, and incomparable merit, rendering numerical comparisons futile. It brings numerous benefits in this life and future lives, for oneself and others, spanning temporal and spiritual dimensions, ensuring safety and progress. Therefore, we should keep it in mind at all times and share it with others as much as possible, for it is a universal project since we are all inseparably interconnected and empty of inherent existence, non-dual: not many, not one, not both, not neither.
Chapter 20 – The Protective and Sustaining Power of the Perfection of Wisdom: A living example of the benefits of genuinely bringing to mind the perfection of wisdom. Protection from the evil Māra and his armies mainly represents protection from our own ego and conditioned dualistic conceptual minds (our conditioning/karma). Protection and support from gods arises because we act increasingly in accord with reality, thereby creating fewer causes for suffering and more collaboration with others.
The non-duality/union of wisdom and omniscience means that omniscience arises from wisdom and vice versa; they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools, hence both empty of inherent existence, never absolute — not different/separate/multiple/dual, not identical/united/one/non-dual, not both, and not neither. Bodhisattvas seek all-aspect omniscience [U2T] through the perfection of wisdom [U2T-in-action] and seek the perfection of wisdom through all-aspect omniscience. This is the union of the View [U2T / U3S / Uopp], Path [U2T-in-action], and Fruit [perfection of the union of a Buddha’s compassion [T1] and wisdom [T2]].Chapter 21 – Benefits and qualities gained from becoming more deeply involved with the Perfection of Wisdom, and from acting, perceiving, and practicing increasingly in accord with reality as it is: generating without generating immeasurable incomparable merit, another kind of merit.
The six perfections are inseparably interdependent, co-defined, co-evolving thus empty of inherent existence of difference. They are equal; the perfection of wisdom is not superior to the other five.
They are non-dual: not different/separate/multiple/dual, not identical/united/one/non-dual, not both, and not neither.
They are perfected only together.
They must be developed in a non-dual, non-arising way, without apprehending anything, thus progressively aligning with reality as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. Their practice and accumulated merit should be dedicated without dedicating — toward all-aspect omniscience [U2T] and universal enlightenment [Uopp]. Listing additional examples of advantages/benefits in this life and future lives.Chapter 22 – From dualistically worshipping relics to worshipping without worshipping the Dharma or reality as it is as pointed out by the Unions: The perfection of wisdom transcends (without rejection) all differentiation, discrimination, conceptualization, acceptance, rejection, origination or coming, duration, change, increase, decrease, cessation or going, affliction, or purification — because all dharmas are like that.
This perfection of wisdom cannot be grasped: it is formless, invisible, unimpeded, great, immeasurable, limitless, boundless, unapprehendable, inexpressible, signless, non-conceptual, and non-dual (not many or "this," not one or "non-this," not both, not neither — regardless of what "this" is).
It has a single defining characteristic: the absence of inherent defining characteristics, which holds true for all phenomena or dharmas.
The perfection of wisdom is worthy of honor, respect, and veneration by all beings; the same applies to reality as it is, the ultimate guru – whether there is a Buddha, Dharma and Sangha, or not.
It serves as the door to perceiving without perceiving Buddhas teaching the Dharma (this very perfection of wisdom) everywhere and at all times, to viewing without viewing the universe as a pure Buddha-field [U3S-pure], and to realize without realizing the inseparable pure trikaya [U3K].
It is akin to the indivisible reality as it is, compassionately revealing without revealing the liberating true nature of reality everywhere and at all times. We need only to be aware here and now, without apprehending anything, without trying to impose our views/karma and preferences on reality.
All phenomena are primordially interconnected, equal, pure, perfect, complete, divine, and "One," in the non-dual sense of those terms.
We may differentiate and conceptualize conventionally and relatively, but never in absolute terms. This is in accord with reality as it is.Chapter 23 – Accelerating toward Cosmic Enlightenment: Anything that increasingly embodies or engages with the Union of Skillful Means and Perfection of Wisdom (U2T-in-action), or the Union of opposites such as self and others (Uopp-in-action), or the three spheres (U3S-in-action), generates without generating increasingly greater, immeasurable, incalculable, and qualitatively different merit than any traditional dualistic practices — without any real increase or decrease of anything since everything is empty: ‘there, yet not there’. It is a cascading acceleration/amplification of merit and ease of practice.
Because it is then more and more in accord with the Middle Way free from all extremes (’this’, ‘non-this’) and middle (both, neither; for whatever ‘this’ is), and with reality as it is (tathātā, suchness), as pointed out by the Unions.
Acting more and more in accord with reality as it is — acting purely as a Buddha would — is precisely what leads us to embodying reality as it is: to attain without attaining all-aspect omniscience and universal buddhahood beyond duality and non-duality.
It is transcending the illusory world without rejecting the relatively useful conventional truths.
Awakening is a non-dual cosmic project, not an individual dualistic one.
All practices and merit should be dedicated without dedicating (without apprehension) toward all-aspect omniscience [U2T] and universal enlightenment [Uopp]. Because we are all inseparably interconnected, empty, ‘One’: not different/separate/many/dual, not identical/united/one/non-dual, not both, not neither.
Simply adopt the Middle Way in everything, with full awareness here and now — free from all conceptual polarities without completely rejecting them, observing neither duality/manyness nor non-duality/oneness in absolute terms — in order to directly learn the lessons of reality as it is about the liberating true nature of reality (tathātā, suchness), as pointed out by the Unions.
Beware of the essentialist and dualistic imitations of the Perfection of Wisdom, gasping at this or that, opposing this to non-this.Chapter 24 – Rejoicing in any progress toward Universal Enlightenment: Non-dualistically training/practicing conventionally without training/practicing in absolute terms, gathering without gathering and rejoicing without rejoicing in all roots of virtuous actions endowed with the six perfections… (with the supreme, foremost, best, perfect, most sublime, unsurpassed, and highest rejoicing, which is unequaled and equal to the unequaled); then non-dualistically dedicating without dedicating the merit to unsurpassed, complete universal enlightenment, making common cause with all beings, without apprehending/rejecting/affirming/negating/opposing/changing/creating/increasing/decreasing/destroying anything in absolute terms, without fixating on any concepts/notions/characteristics/signs/marks; thus acting ever more in accord with the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither), and with reality as it is (tathātā, suchness), as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-3T / U2T-GM / U2T-3K / U2T-2T].
These dedicate them not by way of duality, not by way of non-duality (since all dharmas are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither), not by way of signs, not by way of signlessness, not by way of apprehending, not by way of non-apprehension, not by way of affliction, not by way of purification, not by way of arising, not by way of non-arising, not by way of cessation, not by way of non-cessation, not by way of accepting, not by way of rejecting, not by way of ‘this’, not by way of ‘non-this’ / both / neither in absolute terms. The dedications of bodhisattva great beings who practice in that manner [in accord with U2T / Uopp] are non-poisonous and perfectly replete with nectar.Chapter 25 – Transcending the concepts of causality/production [U3S], bringing into being/departing and attaining/resting, or (i) origination/coming/arising, (ii) duration/abiding/change and (iii) cessation/going, without rejecting their conventional usefulness [Uopp] — without rejecting hose concepts completely.
Realizing without realizing that all phenomena/dharmas are not arising/non-arising, not coming/non-coming, cause/uncaused, produced/non-produced, conditioned/conditioned, existent/non-existent, functional/non-functional, changing/non-changing, increasing/non-increasing, enhanced/non-enhanced, decreasing/non-decreasing, diminished/non-diminished, absorbed/non-absorbed, diffused/non-diffused, measurable/immeasurable, enlarged/contracted, strengthened/weakened, ceasing/non-ceasing, going/non-going, afflicted/non-afflicted, purified/non-purified, liberated/non-liberated, attained/not-attained, awaken/non-awaken, apprehensible/non-apprehensible, ‘this’/’non-this’/both/neither — not in absolute terms, only relatively/conventionally. Why? Because all phenomena/dharmas are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ thus and empty of inherent existence, never absolute [T2] [U2T], like illusions, reflections, mirages, dreams, echos, 'there, yet not there'.
If nothing is truly bought into being (origination), then nothing truly lasts, changes and ceases, or observed, attained, apprehended, abandoned, opposed, accepted, rejected, dwelt-in — not in absolute terms, only conventionally/relatively.
Example: At the junction of cause and effect, there is no real origination/coming of the effect, and cessation/going of the cause; cause, causality and effect are not different/separate/multiple/dual, not identical/united-overlapping/one-non-dual, not both, not neither. The same applies between rebirths, and between saṃsāra and nirvāṇa. There is no continuity or discontinuity of any thing or being; the three spheres of causality/production are mere designations/names, conventional truths/tools, empty of inherent existence. Reality is beyond all conditioned dualistic conceptual proliferations, without rejecting their conventional value.
The point is that we do not ‘cause/produce’ the perfection of wisdom, all-aspect omniscience and consummate buddhahood in unsurpassed complete universal enlightenment; they are what is already present [U2T]. We are just unaware of it because of our layers of illusions, conditioning, karma. To have conviction in it is to transmute saṃsāra into nirvāṇa here & now, without changing, increasing or decreasing anything.Chapter 26 – Transcending the twelve links of dependent origination, rebirth and the karmic cycle: Where do beings (phenomena, ordinary beings, bodhisattvas and Buddhas) come from, where do they go? They come/originate, abide/last, and go/cease without truly coming, abiding, going — from cause to effect, from one moment of consciousness to the next, from one rebirth to the next, from saṃsāra/bondage to nirvāṇa/liberation. There is no inherent continuity or discontinuity of any individual being or phenomena (five aggregates); still, beings are reborn (without being reborn) according to their choices, actions and accumulated karma: those who embrace virtues and the Perfection of Wisdom are reborn in favorable conditions; those who denigrate or reject them are reborn in unfavorable conditions. Why? Because the former act more in accord with reality, make fewer mistakes, and suffer fewer negative consequences. Yet ultimately, reality transcends conditioned dualistic conceptual thinking, without rejecting the conventional/relative. Nothing is inherently good/bad, pure/impure, fettered/liberated, phenomena/emptiness, T1/T2, 'this', 'non-this', both, or neither. The path is not about accepting one thing (e.g., emptiness), and rejecting another (e.g., the conditioned illusory world), nor about improving, increasing, decreasing, or purifying anything, but about directly realizing the true nature of all phenomena/dharmas (e.g., the three spheres of causality, opposites in dualities/triads/quads) [U2T / U3S / Uopp], and acting increasingly in accord with that realization [U2T-in-action, U3S-in-action, Uopp-in-action], without apprehending, rejecting, affirming, negating, opposing, changing, increasing, decreasing anything in absolute terms. All dharmas are "primordially equal and pure" because they are U2T — dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ yet without self-nature [T2] [U2T]. It is this realization that transmutes saṃsāra into nirvāṇa here and now (it removes all the illusions). The ultimate result (without being caused/produced) is to directly perceive the primordial purity of everything [U2T], of subjects/Buddhas, objects/Buddhafields, and actions/enlightened-activities, the inseparable/non-dual three pure kayas [U3K]. The result is to embody the indivisible reality as it is [UGM].
Chapter 27 – Transcending the concept of purification — Primordial purity of all dharmas: The true nature (purity) of all phenomena/dharmas [U2T] is profound, hard to realize, and inconceivable for our ordinary conditioned dualistic conceptual minds, transcending all fabrications, concepts, dualities, triads, extremes, and conditioning/karma — without completely rejecting them.
Examples of the qualities of purity: profundity, illuminative nature; absence of inherent rebirth (no real coming and going), affliction, attainment (not caused/produced), origination (no real origination, duration/change, cessation), rebirth in samsaric realms (no real saṃsāra), cognition (no real knower, cognition, known); and its relation to the Perfection of Wisdom.
This absolute purity is tied to the non-inherent, empty nature of all phenomena/dharmas [U2T / U3S / Uopp]. Everything is utterly pure because everything is [U2T / U3S / Uopp].
Utter purity means it permeates all aspects of existence and practice; even purity, non-arising/non-coming, non-ceasing/non-going, dependent origination, emptiness, their union, and enlightenment, are U2T (dependently co-arisen and empty of inherent existence, like illusions) and unapprehensible; leaving nothing to grasp/affirm/realize as absolute, or to reject/negate.
All phenomena/dharmas are utterly pure: not impure/’this’/T1, not pure/’non-this’/T2, not both/2T, not neither/1T; beyond all conditioned dualistic conceptual proliferations, conditioning, karma (individual, collective, cosmic).
Absolute purity" denotes an ultimate, inherent, and complete state of purity that transcends relative distinctions; a supreme, unconditioned cleanliness that is intrinsic to the true nature of all phenomena (dharmas). It is not achieved through purification (effort, causality, production) but is the ground of reality itself — free from birth/origination, destruction/cessation, affliction/conditioning, or duality/unity. It's underscoring that all dharmas are already "pure" in this ultimate sense — empty, non-arising, naturally luminous (prakṛti-prabhāsvara), and beyond grasping.
All phenomena are primordially interconnected, equal, pure, perfect, complete, divine, and “One” in the non-dual sense of those terms: not pure/‘this’, not impure/‘non-this’, not both, not neither.
Reality teaching reality: All phenomena/dharmas are like Buddhas compassionately teaching the Dharma (the true nature of reality, the Perfection of Wisdom); and everything is like a Pure Cosmic Buddha-field – everything has a Buddha-nature.Chapter 28 – Transcending opposite qualities, characteristics, marks, signs without rejecting them [Uopp]: The perfection of wisdom and all dharmas, are empty yet relatively efficient [U2T]. The perfection of wisdom, and all phenomena/dharmas, are active conventionally/relatively, but inactive in absolute terms [U2T], because all dharmas are non-apprehensible in absolute terms. All phenomena/dharmas are not 'this', 'non-this', both, or neither, for whatever 'this' is [Tetralemma] <==> because they are all empty of inherent existence, never absolute [T2] <==> because they are all dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] [U2T] <==> like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory]. So we should not engage in absolute terms with dualistic notions like: phenomena are 'this', 'non-this', both, or neither; we should not oppose anything in absolute terms; not apprehend anything in absolute terms; not accept/reject/change anything in absolute terms. Ex. We should not entertain, in absolute terms, the notions that phenomena are existent/non-existent, entity/non-entity, different/identical, separate/united, many/one, dual/non-dual, permanent/impermanent, continuous/discontinuous, eternal/annihilated, subjective/process/objective, pure/impure, originated/non-originated, coming/non-coming, beginning/non-beginning, conditioned/unconditioned, lasting/non-lasting, functional/non-functional, changing/non-changing, increasing/non-increasing, decreasing/non-decreasing, ceasing/non-ceasing, ending/non-ending, going/non-going, past/present/future, afflicted/non-afflicted, pure/impure, saṃsāra/nirvāṇa, dependent/independent, empty/non-empty, relative/absolute, appearance/emptiness, ground/manifestations. We may discern, differentiate, and conceptualize them conventionally, relatively, but never in absolute terms, never apprehending anything in absolute terms.
Chapter 29 – Qualities of the Perfection of Wisdom grounded in the fundamental nature of phenomena [U2T]. Using prajñāpāramitā as a lens to reveal the emptiness pervading all dharmas, practices, and realizations. Through relentless negation via non-apprehension, it dismantles conceptual fixations, guiding toward the middle way.
Example of qualities: The perfection that is non-existent (owing to the non-existence of space), sameness (owing to the sameness of all phenomena), void (owing to emptiness, beyond limitations), invincible (owing to non-apprehension of dharmas), baseless (owing to namelessness and non-corporeality), like space (owing to the non-existence of the exhalation and inhalation of breath), inexpressible (owing to the non-apprehension of ideation and scrutiny), nameless (owing to the non-apprehension of feelings, perceptions, formative predispositions, and consciousness), unmoving (owing to the non-moving of all phenomena), cannot be appropriated (owing to the non-grasping of all phenomena), inexhaustible (owing to the absolute exhaustion of all phenomena), non-arising (owing to the non-arising and non-ceasing of all phenomena), without a creator (owing to the non-apprehension of [any] creators), without a knower (owing to the inanimate nature of all phenomena), does not transmigrate (owing to the non-apprehension of death and rebirth), does not desintegrate (owing to the non-disintegration of all phenomena), like a dream / echo / optical aberration / magical display (each explained by non-apprehension), without delusion (owing to the non-apprehension of the darkness of ignorance), afflicted mental states (owing to the non-apprehension of all afflicted mental states), purification (owing to the non-existence of afflicted mental states), apprehending (owing to the non-apprehension of a basis), conceptual elaboration (owing to the eradication of all conceptual elaborations), and conceits (owing to the eradication of all conceits); unshakeable (owing to the stability of the dharma-realm (dharmadhātu)), free from desires (owing to the incontrovertible, genuinely manifest buddhahood of all phenomena), without obsession (owing to the non-conceptuality of all phenomena), at peace (owing to the signlessness and non-apprehension of all phenomena), without desire / hatred / delusion (attributed to non-apprehension or absence, underscoring that afflictions (kleśa) are dependently imputed and thus empty) / afflicted mental states (owing to the absence of imaginary thoughts), not sentient (owing to the absence of beings), forsaken (owing to the non-arising of all phenomena), does not resort to the two extremes (owing to the abandonment of extremes), undifferentiated (owing to the non-association of all phenomena), unblemished (owing to the transcendence of the śrāvaka and pratyekabuddha levels), non-conceptual (owing to the non-apprehension of all concepts), nameless (owing to the non-apprehension of the dimensions of all phenomena), [unattached] like space (owing to the absence of attachment with regard to all phenomena), impermanent (owing to the non-disintegration of all phenomena), imbued with suffering (owing to the absence of preoccupation with all phenomena), not a self (owing to non-fixation upon all phenomena), emptiness (owing to the non-apprehension of all phenomena), without defining characteristics (owing to the non-establishment of all phenomena), constitutes the eighteen emptinesses (owing to non-apprehension of their respective objects), constitutes the applications of mindfulness ... up to constitutes the serial steps of meditative absorption (each due to the non-apprehension of their components), the six perfections (due to non-apprehension of miserliness, and so on, up to wisdom itself due to non-apprehension of wisdom and stupidity); constitutes the ten powers, four fearlessnesses, four kinds of exact knowledge, eighteen distinct qualities of the buddhas, the perfection of the tathāgatas, the perfection that is naturally arisen, the perfection of the buddhas. --- This transcends śrāvaka/pratyekabuddha levels by embracing universal emptiness, avoiding partial realizations that reify nirvāṇa.
We can conclude that the Perfection of Wisdom (prajñāpāramitā) possesses the qualities enumerated in Chapter 29 precisely because all phenomena (dharmas) inherently exhibit these qualities — or, more accurately, because prajñāpāramitā is the direct insight into and embodiment of the ultimate nature shared by all dharmas.Chapter 30 – Transcending the three spheres of characterizing / marking / signing / qualifying without rejecting them [U3S]:
This perfection of wisdom reveals without revealing the true nature of reality as it is [U2T], and how to act more and more in accord with it [U2T-in-action]. Yet it is a long process of deconditioning.
And it is a collective/cosmic project [Uopp]: Bodhisattvas themselves practice … and they also encourage others toward practicing without practicing… — because everything is interconnected and empty of inherent existence [U2T].
Qualities: This perfection of wisdom is profound, hard to fathom, hard to realize, immeasurable, inconceivable for our ordinary conditioned dualistic conceptual minds, because all phenomena/dharmas are profound, hard to fathom, hard to realize, immeasurable, inconceivable, because all dharmas are dependently arisen, empty of inherent existence, non-dual, pure [U2T]. Yet do not engage in absolute terms with those qualities, they are just fingers pointing at the moon, not the moon itself.
Transcending the qualities / three spheres of characterization [U3S / U2T-3S]: The qualities/characteristics (ex. profound, hard to fathom, hard to realize, immeasurable) and the bearers/characterized (the perfection of wisdom, phenomena/dharmas), or the three spheres of characterization (subject/characteristic, action/characterizing, and object/characterized) are not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither [Tetralemma] <==> they are empty of inherent existence, not absolute [T2] <==> inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] <==> one truth supports/implies the other [U2T] <==> like illusions, reflection, mirages, dreams, echos, 'there, yet not there' <==> pointing to the Middle Way free from all extremes ('this', 'non-this') and middle (both, neither), with nothing to accept/reject/change in absolute terms.
So, again, the best approach is to use them conventionally without using them in absolute terms, without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms; without accepting/rejecting/changing anything in absolute terms; thus acting more and more in accord with the Middle Way and with reality as it is (tathātā, suchness) as pointed by the Union of the Two Truths [U2T].Chapter 31 – Recognizing obstacles as the work of Māra
Chapter 32 – Omniscience: Knowing correctly and definitively the real nature of all phenomena
Chapter 33 – The true nature of the defining characteristics of all dharmas
Chapter 34 – This perfection of wisdom is profound, hard to discern, and hard to realize
Chapter 35 – Practicing through the Union of Skillful Means and the Perfection of Wisdom
Chapter 36 – Training without training for the sake of unsurpassed, complete enlightenment
Chapter 37 – The Non-Dual Cultivation of the Perfection of Wisdom
Chapter 38 – The True Nature as the Union of the Two Truths
Chapter 39 – Irreversibility as the Union of the Two Truths: Turning Away from Reified Essences, Cultivating Pure Conduct, and Transcending Māra's Deceptions Through Non-Apprehension and Compassionate Engagement
Chapter 40 – Irreversibility as the Embodiment of the Union of the Two Truths: Realizing Emptiness Without Negating Compassionate Action, Overcoming Māra's Nihilism Through Skillful Means and Non-Attachment
Chapter 41 – Non-dual action/practice toward "attaining without attaining" buddhahood
Chapter 42 – Bodhisattva Path: Universal compassion without apprehending anything
Chapter 43 – Gaṅgadevī
Chapter 44 – Investigating Emptiness Without Premature Actualization of Reality's Limit
Chapter 45 – The Path of the Irreversible Bodhisattva
Chapter 46 – The Supremacy of Practicing Prajñāpāramitā and Overcoming Māra's Hindrances
Chapter 47 – Sameness
Chapter 48 – Rejoicing and dedicating. All dharmas are non-dual, non-conceptual
Chapter 49 – Dwelling without dwelling in real nature, the Union of the Two Truths, without discouragement
Chapter 50 – Entrusting
Chapter 51 – Inexhaustibility of All Dharmas: Boundless, Non-arising, Non-ceasing, U2T.
Mutual Support Among the Perfections: Part One with GenerosityChapter 52 – Mutual Support Among the Perfections: Part Two with the other Five Perfections.
Chapter 53 – Mutual Support Among the Perfections: Part Three. The perfection of wisdom perfects the other five perfections, and vice versa. Allowing non-grasping practice [U2T-in-action] that transcends dualistic limitations and aligns with ultimate reality [U2T].
Chapter 54 – The Profound Path: Bodhisattvas' Non-Apprehending Practice and Immeasurable Merit
Chapter 55 – Non-Dual Enlightenment: The two truths Without Duality.
Chapter 56 – Practicing non-dualistically with skillful means (part I)
Chapter 57 – Practicing non-dualistically with skillful means (part II)
Chapter 58 – Practicing non-dualistically with skillful means (part III)
Page updated
Google Sites
Report abuse