Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 15 – Without construing, reifying, grasping, without apprehending anything, because all dharmas are like magical displays, interdependent and empty of inherent existence
Last update: October 06, 2025
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Source: https://84000.co/translation/toh9
(Summary 1: In the opening section of Chapter 15 from The Perfection of Wisdom in Twenty-Five Thousand Lines, the gods ponder what those who hear the Dharma from the elder Subhūti should aspire to become. Perceiving their thoughts, Subhūti addresses them, explaining that his teaching resembles a magical display or a phantom — insubstantial and illusory. He advises that listeners should seek to embody this same nature, as they will neither truly hear nor actualize anything substantial through it, emphasizing the ungraspable quality of the Dharma.
The gods inquire whether beings themselves, including those who listen to the Dharma, are like a magical display or phantom. Subhūti affirms this, extending the analogy to all phenomena: beings are like a dream or magical display, as are the five aggregates (physical forms, feelings, perceptions, formative predispositions, and consciousness), sense faculties and objects, consciousnesses, sensory contacts and feelings, elements (earth, water, etc.), dependent origination (from ignorance to aging and death), the six perfections (generosity through wisdom), various emptinesses, the thirty-seven factors of enlightenment (applications of mindfulness, correct exertions, etc.), noble truths, meditative attainments, gateways of liberation (emptiness, signlessness, wishlessness), extrasensory powers, buddha qualities, and the fruits of the path (from stream-entry to individual enlightenment and complete enlightenment).
When the gods ask if this implies that nirvāṇa itself is like a dream or magical display, Subhūti confirms it, stating that even if something more sublime than nirvāṇa existed, it too would share this illusory nature. He concludes that being like a dream or magical display is not separate or divisible from nirvāṇa, underscoring the non-dual reality where all dharmas are engaged without absolute apprehension, attachment, or reification, for the sake of benefiting beings in accord with the union of the two truths.
More: Yes, the opening section of Chapter 15 in The Perfection of Wisdom in Twenty-Five Thousand Lines can indeed be interpreted as an introduction to the non-dual union of saṃsāra (the cycle of conditioned existence, suffering, and rebirth) and nirvāṇa (liberation, peace, and the unconditioned), framed as "not two, not one." While the text does not explicitly name "saṃsāra," Subhūti's repetitive analogies liken all phenomena — beings, the five aggregates, sense faculties, elements, dependent origination, perfections, emptinesses, paths, noble truths, meditative attainments, buddha qualities, fruits of the path, and even complete enlightenment — to a dream or magical display, which are insubstantial, illusory, and lacking inherent reality. These encompass the conditioned dharmas that characterize saṃsāra, portraying it as dream-like and ungraspable.
Subhūti extends this to nirvāṇa itself, affirming that it too is like a dream or magical display, and that even something hypothetically more sublime would share this nature. Crucially, he states: "being like a dream and being like a magical display on the one hand, and nirvāṇa on the other, are not two things, and are not to be divided into two." This negation of duality ("not two") directly points to their inseparability, avoiding the extreme of viewing saṃsāra and nirvāṇa as fundamentally separate realms — one of delusion and one of truth. Yet, by not affirming them as identically one (implying no reification into a singular, substantial entity), it aligns with the Mahāyāna Middle Way, where saṃsāra is the misperceived appearance of empty phenomena, and nirvāṇa is the direct realization of that emptiness, without absolute distinction or merger. This echoes broader Prajñāpāramitā teachings, such as in the Heart Sutra, where phenomena (saṃsāra) and emptiness (the insight leading to nirvāṇa) are non-dual.
In this context, bodhisattvas engage these illusory dharmas skillfully — using them provisionally to benefit beings — without attachment, reification, or absolute acceptance/rejection, embodying the union of the two truths (conventional appearances and ultimate emptiness). Thus, the section subtly introduces how saṃsāra and nirvāṇa are "not two" (inseparable in their empty nature) and "not one" (not collapsed into a reified unity), transcending extremes while functioning compassionately in the world.)
Then the gods thought,
“What should those who hear the Dharma from the elder Subhūti seek to be?”
Thereupon the venerable Subhūti, knowing in his own mind the thoughts in the minds of those gods, said to them,
“Divine princes!
The Dharma taught by me resembles a magical display.
Divine princes!
Those who listen to my Dharma should also seek to resemble a magical display.
Divine princes!
The Dharma taught by me resembles a phantom.
Divine princes!
Those who listen to my Dharma should also seek to resemble a phantom.
They will not hear anything at all, nor will they actualize anything at all.”
.
Then the gods inquired of the venerable Subhūti, “Blessed Subhūti,
are those beings like a magical display,
and are those who listen to the Dharma like a magical display?
Are those beings like a phantom,
and are those who listen to the Dharma like a phantom?”
“Divine princes, it is so! It is so!” replied Subhūti.
“Those beings are like a magical display,
and those who listen to the Dharma are also like a magical display.
Those beings are like a phantom,
and those who listen to the Dharma are also like a phantom.
Divine princes,
those beings are like a dream, like a magical display.
“Divine princes,
physical forms are also like a dream, like a magical display.
Divine princes,
feelings, perceptions, formative predispositions, and consciousness are also like a dream, like a magical display.
Divine princes,
the eyes are also like a dream, like a magical display.
The ears, the nose, the tongue, the body, and the mental faculty are also like a dream, like a magical display.
Divine princes,
sights are also like a dream, like a magical display.
Sounds, odors, tastes, tangibles, and mental phenomena are also like a dream, like a magical display.
Visual consciousness is also like a dream, like a magical display.
Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are also like a dream, like a magical display.
Visually compounded sensory contact is also like a dream, like a magical display.
Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are also like a dream, like a magical display.
Feelings arising from visually compounded sensory contact are also like a dream, like a magical display.
Feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are also like a dream, like a magical display.
The earth element is also like a dream, like a magical display.
The water element, the fire element, the wind element, the space element, and the consciousness element are also like a dream, like a magical display.
Fundamental ignorance is also like a dream, like a magical display.
Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are also like a dream, like a magical display.
“The perfection of generosity is also like a dream, like a magical display.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are also like a dream, like a magical display.
The emptiness of internal phenomena is also like a dream, like a magical display.
The [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are also like a dream, like a magical display.
The applications of mindfulness are also like a dream, like a magical display.
The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are also like a dream, like a magical display.
The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas are also like a dream, like a magical display.
“The fruit of entering the stream to nirvāṇa is also like a dream, like a magical display.
The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are also like a dream, like a magical display.
Divine princes,
complete enlightenment is also like a dream, like a magical display.”
.
Then, the gods asked the venerable Subhūti,
“Blessed Subhūti, when you say that enlightenment
is also like a dream, like a magical display,
in that case do you also say that nirvāṇa is like a dream, like a magical display?”
“Divine princes,
I do say that nirvāṇa also is like a dream, like a magical display,” replied Subhūti.
“If there were anything else more sublime than nirvāṇa, that too,
I say, would be like a dream, like a magical display.
If you ask why, divine princes,
it is because being like a dream and being like a magical display on the one hand,
and nirvāṇa on the other, are not two things, and are not to be divided into two.”
(i.e. Union of saṃsāra and nirvāṇa: not two, not one, not both, not neither [Uopp].)
(Summary 2: In this section of Chapter 15 from The Perfection of Wisdom in Twenty-Five Thousand Lines, prominent disciples like Śāriputra and others inquire of Subhūti about who can have confidence in the profound, subtle, and sublime perfection of wisdom (prajñāpāramitā), which is described as exceedingly hard to discern, realize, and investigate. Subhūti responds that irreversible bodhisattvas—those firmly committed to the Mahāyāna path — along with accomplished arhats free from contaminants, beings who have served past buddhas, and noble individuals guided by spiritual mentors, will trust in it. These beings possess the discernment and roots of virtue necessary to engage with such teachings, recognizing their peaceful and noble nature without succumbing to doubt.
The core of Subhūti's explanation unfolds through an extensive series of negations, emphasizing that these advanced practitioners "will not construe" (i.e., will not reify, or grasp at) any dualistic notions linking phenomena (dharmas) to ultimate qualities like emptiness, signlessness, wishlessness, non-arising, non-cessation, peace, or voidness. This pattern repeats across foundational Buddhist categories: the five aggregates (form, feeling, etc.), sense faculties and objects, consciousnesses, sensory contacts and feelings, elements, dependent origination, the six perfections, various emptinesses, paths to enlightenment (like the noble eightfold path), noble truths, buddha qualities, fruits of the path (from stream-entry to omniscience), and even conditioned and unconditioned elements. By not construing these as inherently identical or separate — using the concepts skillfully without attachment, apprehension, or absolute acceptance/rejection — the bodhisattvas embody a non-dual wisdom that transcends mental proliferation and extremes.
Ultimately, Subhūti concludes that this formulation reveals there is no one who truly "has confidence" in the perfection of wisdom, as nothing is substantially expressed or explained within it; all phenomena and beings are empty of inherent existence. This paradoxical insight underscores the text's radical non-conceptual approach, where even the act of confidence dissolves into the ungraspable reality of emptiness, transcending all dualities without rejecting them, for the sake of benefiting beings, thus acting in accord with the Union of the Two Truths in action."
This paradoxical insight underscores the text's radical non-conceptual approach, where even the act of confidence dissolves into the ungraspable reality of emptiness, aligning with the sūtra's theme of transcending all dualities for the sake of benefiting beings.
More: 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. This avoids the extremes of eternalism (reifying concepts as inherently real) and nihilism (completely denying their utility), embodying the sūtra's emphasis on non-dual wisdom. Even the notions of emptiness, signlessness, and so on are handled this way, ensuring the practice remains dynamic and compassionate without fixation.)
.
Then, the venerable Śāradvatīputra, the venerable Mahāmaudgalyāyana, the venerable Mahākauṣṭhila, the venerable Mahākātyāyana, the venerable Pūrṇa Maitrāyaṇīputra, and the venerable Mahākāśyapa, along with many thousands of bodhisattvas, inquired of the venerable Subhūti,
“Blessed Subhūti, who will have confidence in this perfection of wisdom,
which is so profound, so hard to discern, so hard to realize,
so peaceful, so clear, so subtle, and so noble?”
Then the venerable Subhūti replied to those great śrāvakas and those bodhisattva great beings,
“Venerable ones!
Irreversible bodhisattvas will have confidence in this perfection of wisdom, which is so profound, which is extremely hard to investigate, which is so subtle, so clear, so hard to realize, so peaceful, so noble, so utterly sublime, and which is to be known by the learned and the wise.
Those individuals who discern the truth, arhats who are free from contaminants and who have fulfilled their intentions, beings who have carried out their duties with respect to the conquerors of the past and cultivated the roots of virtuous action under many tens of millions of buddhas, and noble sons or noble daughters who have been accepted by a spiritual mentor — all of these will have confidence in this perfection of wisdom, which is so profound, so hard to investigate, so hard to discern, so hard to realize, so peaceful, so utterly sublime, and which is to be known by the learned and the wise.
(Note: "Do not construe any dharma" means being able to use them without apprehending anything, without attachment, reification, effort or absolute, without opposing them, without accepting or rejecting anything in absolute terms. Not even to the two truths themselves, or the notions of emptiness, signlessness, wishlessness, non-arising, non-existence, non-changing, non-ceasing, etc.)
“They will not construe the notion that physical forms are empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is physical forms [T2 ⇒ T1].
They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are empty,
and they will not construe the notion that emptiness is consciousness [and the aforementioned aggregates].
They will not construe the notion that physical forms are signless,
and they will not construe the notion that signlessness is physical forms.
They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are signless,
and they will not construe the notion that signlessness is consciousness [and so forth].
They will not construe the notion that physical forms are wishless,
and they will not construe the notion that wishlessness is physical forms.
They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are wishless,
and they will not construe the notion that wishlessness is consciousness [and so forth].
They will not construe the notion that physical forms are non-arising,
and they will not construe the notion that non-arising is physical forms.
They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are non-arising,
and they will not construe the notion that non-arising is consciousness [and so forth].
They will not construe the notion that physical forms are unceasing,
and they will not construe the notion that non-cessation is physical forms.
They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are unceasing,
and they will not construe the notion that non-cessation is consciousness [and so forth].
They will not construe the notion that physical forms are peace,
and they will not construe the notion that peace is physical forms.
They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are peace,
and they will not construe the notion that peace is consciousness [and so forth].
They will not construe the notion that physical forms are void,
and they will not construe the notion that voidness is physical forms.
They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are void,
and they will not construe the notion that voidness is consciousness [and so forth].
“They will not construe the notion that the eyes are empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is the eyes [T2 ⇒ T1].
They will not construe the notion that the ears, nose, tongue, body, and mental faculty are empty,
and they will not construe the notion that emptiness is the mental faculty [and so forth].
They will not construe the notion that the eyes are signless,
and they will not construe the notion that signlessness is the eyes.
They will not construe the notion that the ears, nose, tongue, body, and mental faculty are signless,
and they will not construe the notion that signlessness is the mental faculty [and so forth].
They will not construe the notion that the eyes are wishless,
and they will not construe the notion that wishlessness is the eyes.
They will not construe the notion that the ears, nose, tongue, body, and mental faculty are wishless,
and they will not construe the notion that wishlessness is the mental faculty [and so forth].
They will not construe the notion that the eyes are non-arising,
and they will not construe the notion that non-arising is the eyes.
They will not construe the notion that the ears, nose, tongue, body, and mental faculty are non-arising,
and they will not construe the notion that non-arising is the mental faculty [and so forth].
They will not construe the notion that the eyes are unceasing,
and they will not construe the notion that non-cessation is the eyes.
They will not construe the notion that the ears, nose, tongue, body, and mental faculty are unceasing,
and they will not construe the notion that non-cessation is the mental faculty [and so forth].
They will not construe the notion that the eyes are peace,
and they will not construe the notion that peace is the eyes.
They will not construe the notion that the ears, nose, tongue, body, and mental faculty are peace,
and they will not construe the notion that peace is the mental faculty [and so forth].
They will not construe the notion that they eyes are void,
and they will not construe the notion that voidness is the eyes.
They will not construe the notion that the ears, nose, tongue, body, and mental faculty are void,
and they will not construe the notion that voidness is the mental faculty [and so forth].
“They will not construe the notion that sights are empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is sights [T2 ⇒ T1].
They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are empty,
and they will not construe the notion that emptiness is mental phenomena [and so forth].
They will not construe the notion that sights are signless,
and they will not construe the notion that signlessness is sights.
They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are signless,
and they will not construe the notion that signlessness is mental phenomena [and so forth].
They will not construe the notion that sights are wishless,
and they will not construe the notion that wishlessness is sights.
They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are wishless,
and they will not construe the notion that wishlessness is mental phenomena [and so forth].
They will not construe the notion that sights are non-arising,
and they will not construe the notion that non-arising is sights.
They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are non-arising,
and they will not construe the notion that non-arising is mental phenomena [and so forth].
They will not construe the notion that sights are unceasing,
and they will not construe the notion that non-cessation is sights.
They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are unceasing,
and they will not construe the notion that non-cessation is mental phenomena [and so forth].
They will not construe the notion that sights are peace,
and they will not construe the notion that peace is sights.
They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are peace,
and they will not construe the notion that peace is mental phenomena [and so forth].
They will not construe the notion that sights are void,
and they will not construe the notion that voidness is sights.
They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are void,
and they will not construe the notion that voidness is mental phenomena [and so forth].
“They will not construe the notion that visual consciousness is empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is visual consciousness [T2 ⇒ T1].
They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty,
and they will not construe the notion that emptiness is mental consciousness [and so forth].
They will not construe the notion that visual consciousness is signless,
and they will not construe the notion that signlessness is visual consciousness.
They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are signless,
and they will not construe the notion that signlessness is mental consciousness [and so forth].
They will not construe the notion that visual consciousness is wishless,
and they will not construe the notion that wishlessness is visual consciousness.
They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are wishless,
and they will not construe the notion that wishlessness is mental consciousness [and so forth].
They will not construe the notion that visual consciousness is non-arising,
and they will not construe the notion that non-arising is visual consciousness.
They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are non-arising,
and they will not construe the notion that non-arising is mental consciousness [and so forth].
They will not construe the notion that visual consciousness is unceasing,
and they will not construe the notion that non-cessation is visual consciousness.
They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are unceasing,
and they will not construe the notion that non-cessation is mental consciousness [and so forth].
They will not construe the notion that visual consciousness is peace,
and they will not construe the notion that peace is visual consciousness.
They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are peace,
and they will not construe the notion that peace is mental consciousness [and so forth].
They will not construe the notion that visual consciousness is void,
and they will not construe the notion that voidness is visual consciousness.
They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are void,
and they will not construe the notion that voidness is mental consciousness [and so forth].
“They will not construe the notion that visually compounded sensory contact is empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is visually compounded sensory contact [T2 ⇒ T1].
They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty,
and they will not construe the notion that emptiness is mentally compounded sensory contact [and so forth].
They will not construe the notion that visually compounded sensory contact is signless,
and they will not construe the notion that signlessness is visually compounded sensory contact.
They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are signless,
and they will not construe the notion that signlessness is mentally compounded sensory contact [and so forth].
They will not construe the notion that visually compounded sensory contact is wishless,
and they will not construe the notion that wishlessness is visually compounded sensory contact.
They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are wishless,
and they will not construe the notion that wishlessness is mentally compounded sensory contact [and so forth].
They will not construe the notion that visually compounded sensory contact is non-arising,
and they will not construe the notion that non-arising is visually compounded sensory contact.
They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are non-arising,
and they will not construe the notion that non-arising is mentally compounded sensory contact [and so forth].
They will not construe the notion that visually compounded sensory contact is unceasing,
and they will not construe the notion that non-cessation is visually compounded sensory contact.
They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are unceasing,
and they will not construe the notion that non-cessation is mentally compounded sensory contact [and so forth].
They will not construe the notion that visually compounded sensory contact is peace,
and they will not construe the notion that peace is visually compounded sensory contact.
They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are peace,
and they will not construe the notion that peace is mentally compounded sensory contact [and so forth].
They will not construe the notion that visually compounded sensory contact is void,
and they will not construe the notion that voidness is visually compounded sensory contact.
They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are void,
and they will not construe the notion that voidness is mentally compounded sensory contact [and so forth].
“They will not construe the notion that feelings arising from visually compounded sensory contact are empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is feelings arising from visually compounded sensory contact [T2 ⇒ T1].
They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are empty,
and they will not construe the notion that emptiness is feelings arising from mentally compounded sensory contact [and so forth].
They will not construe the notion that feelings arising from visually compounded sensory contact are signless,
and they will not construe the notion that signlessness is feelings arising from visually compounded sensory contact.
They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are signless,
and they will not construe the notion that signlessness is feelings arising from mentally compounded sensory contact [and so forth].
They will not construe the notion that feelings arising from visually compounded sensory contact are wishless,
and they will not construe the notion that wishlessness is feelings arising from visually compounded sensory contact.
They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are wishless,
and they will not construe the notion that wishlessness is feelings arising from mentally compounded sensory contact [and so forth].
They will not construe the notion that feelings arising from visually compounded sensory contact are non-arising,
and they will not construe the notion that non-arising is feelings arising from visually compounded sensory contact.
They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are non-arising,
and they will not construe the notion that non-arising is feelings arising from mentally compounded sensory contact [and so forth].
They will not construe the notion that feelings arising from visually compounded sensory contact are unceasing,
and they will not construe the notion that non-cessation is feelings arising from visually compounded sensory contact.
They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are unceasing,
and they will not construe the notion that non-cessation is feelings arising from mentally compounded sensory contact [and so forth].
They will not construe the notion that feelings arising from visually compounded sensory contact are peace,
and they will not construe the notion that peace is feelings arising from visually compounded sensory contact.
They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are peace,
and they will not construe the notion that peace is feelings arising from mentally compounded sensory contact [and so forth].
They will not construe the notion that feelings arising from visually compounded sensory contact are void,
and they will not construe the notion that voidness is feelings arising from visually compounded sensory contact.
They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are void,
and they will not construe the notion that voidness is feelings arising from mentally compounded sensory contact [and so forth].
“They will not construe the notion that the earth element is empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is the earth element [T2 ⇒ T1].
They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are empty,
and they will not construe the notion that emptiness is the consciousness element [and so forth].
They will not construe the notion that the earth element is signless,
and they will not construe the notion that signlessness is the earth element.
They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are signless,
and they will not construe the notion that signlessness is the consciousness element [and so forth].
They will not construe the notion that the earth element is wishless,
and they will not construe the notion that wishlessness is the earth element.
They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are wishless,
and they will not construe the notion that wishlessness is the consciousness element [and so forth].
They will not construe the notion that the earth element is non-arising,
and they will not construe the notion that non-arising is the earth element.
They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are non-arising,
and they will not construe the notion that non-arising is the consciousness element [and so forth].
They will not construe the notion that the earth element is unceasing,
and they will not construe the notion that non-cessation is the earth element.
They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are unceasing,
and they will not construe the notion that non-cessation is the consciousness element [and so forth].
They will not construe the notion that the earth element is peace,
and they will not construe the notion that peace is the earth element.
They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are peace,
and they will not construe the notion that peace is the consciousness element [and so forth].
They will not construe the notion that the earth element is void,
and they will not construe the notion that voidness is the earth element.
They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are void,
and they will not construe the notion that voidness is the consciousness element [and so forth].
“They will not construe the notion that ignorance is empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is ignorance [T2 ⇒ T1].
They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty,
and they will not construe the notion that emptiness is aging and death [and so forth].
They will not construe the notion that ignorance is signless,
and they will not construe the notion that signlessness is ignorance.
They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are signless,
and they will not construe the notion that signlessness is aging and death [and so forth].
They will not construe the notion that ignorance is wishless,
and they will not construe the notion that wishlessness is ignorance.
They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are wishless,
and they will not construe the notion that wishlessness is aging and death [and so forth].
They will not construe the notion that ignorance is non-arising,
and they will not construe the notion that non-arising is ignorance.
They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are non-arising,
and they will not construe the notion that non-arising is aging and death [and so forth].
They will not construe the notion that ignorance is unceasing,
and they will not construe the notion that non-cessation is ignorance.
They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are unceasing,
and they will not construe the notion that non-cessation is aging and death [and so forth].
They will not construe the notion that ignorance is peace,
and they will not construe the notion that peace is ignorance.
They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are peace,
and they will not construe the notion that peace is aging and death [and so forth].
They will not construe the notion that ignorance is void,
and they will not construe the notion that voidness is ignorance.
They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are void,
and they will not construe the notion that voidness is aging and death [and so forth].
“They will not construe the notion that the perfection of generosity is empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is the perfection of generosity [T2 ⇒ T1].
They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty,
and they will not construe the notion that emptiness is the perfection of wisdom [and so forth].
They will not construe the notion that the perfection of generosity is signless,
and they will not construe the notion that signlessness is the perfection of generosity.
They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are signless,
and they will not construe the notion that signlessness is the perfection of wisdom [and so forth].
They will not construe the notion that the perfection of generosity is wishless,
and they will not construe the notion that wishlessness is the perfection of generosity.
They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are wishless,
and they will not construe the notion that wishlessness is the perfection of wisdom [and so forth].
They will not construe the notion that the perfection of generosity is non-arising,
and they will not construe the notion that non-arising is the perfection of generosity.
They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are non-arising,
and they will not construe the notion that non-arising is the perfection of wisdom [and so forth].
They will not construe the notion that the perfection of generosity is unceasing,
and they will not construe the notion that non-cessation is the perfection of generosity.
They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are unceasing,
and they will not construe the notion that non-cessation is the perfection of wisdom [and so forth].
They will not construe the notion that the perfection of generosity is peace,
and they will not construe the notion that peace is the perfection of generosity.
They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are peace,
and they will not construe the notion that peace is the perfection of wisdom [and so forth].
They will not construe the notion that the perfection of generosity is void,
and they will not construe the notion that voidness is the perfection of generosity.
They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are void,
and they will not construe the notion that voidness is the perfection of wisdom [and so forth].
“They will not construe the notion that the emptiness of internal phenomena is empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is the emptiness of internal phenomena [T2 ⇒ T1].
They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty,
and they will not construe the notion that emptiness is the emptiness of the essential nature of nonentities [and so forth].
They will not construe the notion that the emptiness of internal phenomena is signless,
and they will not construe the notion that signlessness is the emptiness of internal phenomena.
They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are signless,
and they will not construe the notion that signlessness is the emptiness of the essential nature of nonentities [and so forth].
They will not construe the notion that the emptiness of internal phenomena is wishless,
and they will not construe the notion that wishlessness is the emptiness of internal phenomena.
They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are wishless,
and they will not construe the notion that wishlessness is the emptiness of the essential nature of nonentities [and so forth].
They will not construe the notion that the emptiness of internal phenomena is non-arising,
and they will not construe the notion that non-arising is the emptiness of internal phenomena.
They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are non-arising,
and they will not construe the notion that non-arising is the emptiness of the essential nature of nonentities [and so forth].
They will not construe the notion that the emptiness of internal phenomena is unceasing,
and they will not construe the notion that non-cessation is the emptiness of internal phenomena.
They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are unceasing,
and they will not construe the notion that non-cessation is the emptiness of the essential nature of nonentities [and so forth].
They will not construe the notion that the emptiness of internal phenomena is peace,
and they will not construe the notion that peace is the emptiness of internal phenomena.
They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are peace,
and they will not construe the notion that peace is the emptiness of the essential nature of nonentities [and so forth].
They will not construe the notion that the emptiness of internal phenomena is void,
and they will not construe the notion that voidness is the emptiness of internal phenomena.
They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are void,
and they will not construe the notion that voidness is the emptiness of the essential nature of nonentities [and so forth].
“They will not construe the notion that the applications of mindfulness are empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is the applications of mindfulness [T2 ⇒ T1].
They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty,
and they will not construe the notion that emptiness is the noble eightfold path [and so forth].
They will not construe the notion that the applications of mindfulness are signless,
and they will not construe the notion that signlessness is the applications of mindfulness.
They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are signless,
and they will not construe the notion that signlessness is the noble eightfold path [and so forth].
They will not construe the notion that the applications of mindfulness are wishless,
and they will not construe the notion that wishlessness is the applications of mindfulness.
They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are wishless,
and they will not construe the notion that wishlessness is the noble eightfold path [and so forth].
They will not construe the notion that the applications of mindfulness are non-arising,
and they will not construe the notion that non-arising is the applications of mindfulness.
They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are non-arising,
and they will not construe the notion that non-arising is the noble eightfold path [and so forth].
They will not construe the notion that the applications of mindfulness are unceasing,
and they will not construe the notion that non-cessation is the applications of mindfulness.
They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are unceasing,
and they will not construe the notion that non-cessation is the noble eightfold path [and so forth].
They will not construe the notion that the applications of mindfulness are peace,
and they will not construe the notion that peace is the applications of mindfulness.
They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are peace,
and they will not construe the notion that peace is the noble eightfold path [and so forth].
They will not construe the notion that the applications of mindfulness are void,
and they will not construe the notion that voidness is the applications of mindfulness.
They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are void,
and they will not construe the notion that voidness is the noble eightfold path [and so forth].
“They will not construe the notion that the truths of the noble ones are empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is the truths of the noble ones [T2 ⇒ T1].
They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty,
and they will not construe the notion that emptiness is the eighteen distinct qualities of the buddhas [and so forth].
They will not construe the notion that the truths of the noble ones are signless,
and they will not construe the notion that signlessness is the truths of the noble ones.
They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are signless,
and they will not construe the notion that signlessness is the eighteen distinct qualities of the buddhas [and so forth].
They will not construe the notion that the truths of the noble ones are wishless,
and they will not construe the notion that wishlessness is the truths of the noble ones.
They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are wishless,
and they will not construe the notion that wishlessness is the eighteen distinct qualities of the buddhas [and so forth].
They will not construe the notion that the truths of the noble ones are non-arising,
and they will not construe the notion that non-arising is the truths of the noble ones.
They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are non-arising,
and they will not construe the notion that non-arising is the eighteen distinct qualities of the buddhas [and so forth].
They will not construe the notion that the truths of the noble ones are unceasing,
and they will not construe the notion that non-cessation is the truths of the noble ones.
They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are unceasing,
and they will not construe the notion that non-cessation is the eighteen distinct qualities of the buddhas [and so forth].
They will not construe the notion that the truths of the noble ones are peace,
and they will not construe the notion that peace is the truths of the noble ones.
They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are peace,
and they will not construe the notion that peace is the eighteen distinct qualities of the buddhas [and so forth].
They will not construe the notion that the truths of the noble ones are void,
and they will not construe the notion that voidness is the truths of the noble ones.
They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are void,
and they will not construe the notion that voidness is the eighteen distinct qualities of the buddhas [and so forth].
“They will not construe the notion that the fruit of entering the stream to nirvāṇa is empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is the fruit of entering the stream to nirvāṇa [T2 ⇒ T1].
They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and all-aspect omniscience are empty,
and they will not construe the notion that emptiness is all-aspect omniscience [and so forth].
They will not construe the notion that the fruit of entering the stream to nirvāṇa is signless,
and they will not construe the notion that signlessness is the fruit of entering the stream to nirvāṇa.
They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and all-aspect omniscience are signless,
and they will not construe the notion that signlessness is all-aspect omniscience [and so forth].
They will not construe the notion that the fruit of entering the stream to nirvāṇa is wishless,
and they will not construe the notion that wishlessness is the fruit of entering the stream to nirvāṇa.
They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and all-aspect omniscience are wishless,
and they will not construe the notion that wishlessness is all-aspect omniscience [and so forth].
They will not construe the notion that the fruit of entering the stream to nirvāṇa is non-arising,
and they will not construe the notion that non-arising is the fruit of entering the stream to nirvāṇa.
They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and all-aspect omniscience are non-arising,
and they will not construe the notion that non-arising is all-aspect omniscience [and so forth].
They will not construe the notion that the fruit of entering the stream to nirvāṇa is unceasing,
and they will not construe the notion that non-cessation is the fruit of entering the stream to nirvāṇa.
They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and all-aspect omniscience are unceasing,
and they will not construe the notion that non-cessation is all-aspect omniscience [and so forth].
They will not construe the notion that the fruit of entering the stream to nirvāṇa is peace,
and they will not construe the notion that peace is the fruit of entering the stream to nirvāṇa.
They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and all-aspect omniscience are peace,
and they will not construe the notion that peace is all-aspect omniscience [and so forth].
They will not construe the notion that the fruit of entering the stream to nirvāṇa is void,
and they will not construe the notion that voidness is the fruit of entering the stream to nirvāṇa.
They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and all-aspect omniscience are void,
and they will not construe the notion that voidness is all-aspect omniscience [and so forth].
“They will not construe the notion that the conditioned elements are empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is the conditioned elements [T2 ⇒ T1].
They will not construe the notion that the conditioned elements are signless,
and they will not construe the notion that signlessness is the conditioned elements.
They will not construe the notion that the conditioned elements are wishless,
and they will not construe the notion that wishlessness is the conditioned elements.
They will not construe the notion that the conditioned elements are non-arising,
and they will not construe the notion that non-arising is the conditioned elements.
They will not construe the notion that the conditioned elements are unceasing,
and they will not construe the notion that non-cessation is the conditioned elements.
They will not construe the notion that the conditioned elements are peace,
and they will not construe the notion that peace is the conditioned elements.
They will not construe the notion that the conditioned elements are void,
and they will not construe the notion that voidness is the conditioned elements.
“They will not construe the notion that the unconditioned elements are empty [T1 ⇒ T2],
and they will not construe the notion that emptiness is the unconditioned elements [T2 ⇒ T1].
They will not construe the notion that the unconditioned elements are signless,
and they will not construe the notion that signlessness is the unconditioned elements.
They will not construe the notion that the unconditioned elements are wishless,
and they will not construe the notion that wishlessness is the unconditioned elements.
They will not construe the notion that the unconditioned elements are non-arising,
and they will not construe the notion that non-arising is the unconditioned elements.
They will not construe the notion that the unconditioned elements are unceasing,
and they will not construe the notion that non-cessation is the unconditioned elements.
They will not construe the notion that the unconditioned elements are peace,
and they will not construe the notion that peace is the unconditioned elements.
They will not construe the notion that the unconditioned elements are void,
and they will not construe the notion that voidness is the unconditioned elements.
“Divine princes,
this formulation explains how there is no one at all who will have confidence in this perfection of wisdom, since it is so profound, and so forth, and so utterly sublime — so much so that it should be known by the learned and the wise.
If you ask why, it is because nothing at all is expressed and explained in it.
Insofar as there is nothing at all that is expressed or explained in it,
there are no beings at all who will have confidence in it.”
(i.e. Union of the three spheres [U3S], or Union of the Two Truths about the three spheres [U2T-3S]: the three spheres – subject/teacher, action/teaching, objects/lessons/students – are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths [T1-3S] ⇐⇒ thus empty of inherent existence, never absolute [T2-3S] ⇐⇒ and vice versa, one truth supports/implies the other [U2T-3S] ⇐⇒ 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 whatever ‘this’ is. ⇐⇒ Ultimately everything is interconnected, equal, pure, perfect, complete, divine, ‘One’: not two, not one, not both, not neither.
Union of the Two Truths about the opposites in any duality / triad: the apparent opposites in any duality, triad, quad … are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths [T1-opp] ⇐⇒ thus empty of inherent existence, never absolute [T2-opp] ⇐⇒ and vice versa, one truth supports/implies the other [U2T-opp] ⇐⇒ 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 whatever ‘this’ is. ⇐⇒ Ultimately everything is interconnected, equal, pure, perfect, complete, divine, ‘One’: not two, not one, not both, not neither.
Union of the Two Truths about the two truths: the two truths themselves – dependently arisen relatively functional impermanent appearances and emptiness of inherent existence – are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths [T1-2T] ⇐⇒ thus empty of inherent existence, never absolute [T2-2T] ⇐⇒ and vice versa, one truth supports/implies the other [U2T-2T] ⇐⇒ 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 whatever ‘this’ is. ⇐⇒ Ultimately everything is interconnected, equal, pure, perfect, complete, divine, ‘One’: not two, not one, not both, not neither.)
.
.
(Note: The phrase "forms are empty and emptiness is form" (as famously stated in the Heart Sutra) is a foundational teaching on the non-duality of phenomena and their ultimate nature, but the provided section from Chapter 15 of the Pañcaviṃśatisāhasrikā Prajñāpāramitā reveals a more advanced, subtle layer: irreversible bodhisattvas "will not construe the notion that physical forms are empty, and they will not construe the notion that emptiness is physical forms." This negation does not contradict the Heart Sutra's affirmation but transcends it, indicating that at the stage of irreversible commitment to enlightenment, even these profound insights are not reified or grasped as fixed concepts.
– Forms (rūpa) refer to all apparent phenomena, which are empty (śūnya) of inherent existence, arising dependently without self-nature;
– emptiness, in turn, is not a separate void but the essence expressed through forms themselves.
Yet, the text emphasizes that such bodhisattvas engage with these ideas skillfully — using them provisionally for teaching and benefiting beings — without attachment, apprehension, or absolute acceptance/rejection, avoiding any dualistic fabrication that could lead to extremes.
This subtlety highlights that the two truths (conventional appearances of forms and ultimate emptiness) are inseparable and mutually entailing: realizing forms as empty inherently reveals emptiness as manifest in forms, and vice versa, without one implying the other in a linear or hierarchical sense.
They are identical in essence, like waves and water — forms imply emptiness because they lack independence, and emptiness implies forms because it is not a nihilistic absence but the condition for their dynamic arising.
However, the provided text's repetitive negations extend this across all dharmas (aggregates, senses, elements, perfections, paths, etc.), showing that irreversible bodhisattvas do not construe any such equivalences or distinctions absolutely, even for qualities like signlessness, wishlessness, non-arising, non-cessation, peace, or voidness. This prevents clinging to the teaching itself, aligning with Subhūti's conclusion that ultimately "there are no beings at all who will have confidence in it," as nothing is substantially expressed — dissolving even the notion of confidence into ungraspable reality.
Standard Heart Sutra commentaries often focus on the affirmative non-duality to counter nihilism and eternalism, but they may overlook this text's point: the perfection of wisdom demands transcending even non-dual concepts without rejecting their provisional utility, embodying the union of the two truths in effortless action for others' sake. This ensures the practice remains alive and free from subtle reification, as the bodhisattvas "have confidence in this perfection of wisdom, which is so profound... and which is to be known by the learned and the wise," yet operate beyond conceptual proliferation.)
(Summary 3: In the concluding section of Chapter 15 from The Perfection of Wisdom in Twenty-Five Thousand Lines, the venerable Śāradvatīputra (Śāriputra) questions Subhūti about whether the perfection of wisdom (prajñāpāramitā) has extensively presented the three vehicles — the śrāvaka vehicle, pratyekabuddha vehicle, and buddha vehicle — along with the acceptance and path of bodhisattvas from their initial aspiration to enlightenment through the tenth level. He further inquires if it has taught the six perfections (generosity, ethical discipline, etc.), various emptinesses, the thirty-seven factors of enlightenment (applications of mindfulness, correct exertions, etc.), noble truths, meditative states, gateways of liberation (emptiness, signlessness, wishlessness), extrasensory powers, and buddha qualities. Additionally, he asks if the emanational play, miraculous abilities, unwavering virtues, meditative absorption, and inspired speech of bodhisattvas have been addressed.
Subhūti affirms that all these elements have indeed been taught in the perfection of wisdom, extending up to the bodhisattvas' endowment with distinguished, supramundane inspired speech. However, he emphasizes that they manifest "without anything being apprehended." He elaborates through an exhaustive negation, stating that this occurs without apprehending a self, sentient beings, or any entities; without apprehending the five aggregates (forms, feelings, etc.), sense faculties and objects, consciousnesses, sensory contacts and feelings, elements (earth, water, etc.), dependent origination (ignorance through aging and death), the six perfections, various emptinesses, paths to enlightenment, noble truths, meditative attainments, buddha qualities, or fruits up to all-aspect omniscience.
When Śāriputra asks why these teachings and attributes arise without apprehension, Subhūti explains that it is due to the profound emptinesses — from the emptiness of internal phenomena and external phenomena up to the emptiness of the essential nature of nonentities. This underscores the sūtra's core insight: bodhisattvas engage with these dharmas skillfully in the conventional realm for the benefit of beings, without absolute grasping, reification, or rejection, embodying the non-dual union of the two truths where all phenomena are taught and practiced in accord with their empty nature, free from conceptual extremes.)
.
Then the venerable Śāradvatīputra addressed the venerable Subhūti as follows:
“Venerable Subhūti, in this perfection of wisdom, have the three vehicles — that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the completely awakened buddhas — not been extensively presented?
Has the acceptance of bodhisattva great beings not been taught, and has the path of the bodhisattvas, commencing from the time of their initial setting of the mind on enlightenment and continuing as far as their tenth setting of the mind on enlightenment, also not been taught?
That is to say, have the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, all the aspects of emptiness, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas also not been taught?
“Has the emanational play of bodhisattva great beings, owing to their extrasensory power and miraculous ability, not also been taught?
And then is it not the case that bodhisattva great beings will practice the perfection of wisdom and take birth miraculously; is it not the case that they will have extrasensory powers that know no diminishing; is it not the case that they will indeed be excellently endowed with those roots of virtuous action through which they will seek to serve, respect, honor, and worship those lord buddhas; is it not the case that they will never interrupt the continuity of any Dharmas that they hear from those lord buddhas, until they have attained all-aspect omniscience; is it not the case that they will always be absorbed [in meditation], without lacking meditative absorption; and is it not the case that they will be endowed with inspired speech that is unimpeded, inspired speech that is uninterrupted, inspired speech that is rational, inspired speech that is well connected, inspired speech that is purposeful, and inspired speech that is distinguished and supramundane?”
“Venerable Śāradvatīputra, it is so!” replied Subhūti.
“It is just as you have said.
In this perfection of wisdom, the three vehicles — that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the completely awakened buddhas — have been extensively taught.
The acceptance of bodhisattva great beings has also been taught, and it is the case that [all those other attributes you mentioned] will come about, up to and including the endowment of inspired speech that is distinguished and supramundane,
but they will do so without anything being apprehended!
“If you ask what is it that is not apprehended,
this will come about without a self being apprehended;
without sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, or viewers being apprehended;
without physical forms being apprehended;
without feelings, perceptions, formative predispositions, or consciousness being apprehended;
without the eyes being apprehended;
without the ears, nose, tongue, body, or mental faculty being apprehended;
without sights being apprehended;
without sounds, odors, tastes, tangibles, or mental phenomena being apprehended;
without visual consciousness being apprehended;
without auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness being apprehended;
without visually compounded sensory contact being apprehended;
without aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact being apprehended;
without feelings arising from visually compounded sensory contact being apprehended;
without feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, or feelings arising from mentally compounded sensory contact being apprehended;
without the earth element being apprehended;
without the water element, the fire element, the wind element, the space element, or the consciousness element being apprehended;
without ignorance being apprehended;
without formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death being apprehended;
without the perfection of generosity being apprehended;
without the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom being apprehended;
without the emptiness of internal phenomena being apprehended;
without the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, being apprehended;
without the applications of mindfulness being apprehended;
without the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path being apprehended;
without the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas being apprehended;
and without the [fruits and realizations], up to and including all-aspect omniscience, being apprehended.”
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Then the venerable Śāradvatīputra inquired of the venerable Subhūti,
“Venerable Subhūti, why in this perfection of wisdom are the three vehicles extensively taught without anything being apprehended?
Similarly, why is the acceptance of bodhisattva great beings taught without anything being apprehended, and why do [all those other attributes I mentioned], up to and including the endowment of inspired speech that is distinguished and supramundane, come about, without anything being apprehended?”
The venerable Subhūti replied to the venerable Śāradvatīputra,
“Venerable Śāradvatīputra,
it is owing to the emptiness of internal phenomena, the emptiness of external phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the three vehicles have been extensively taught without anything being apprehended.
It is owing to the emptiness of internal phenomena, the emptiness of external phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the acceptance of bodhisattva great beings has been taught.
Bodhisattva great beings will be endowed with inspired speech that is distinguished and supramundane, without anything being apprehended.”
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This completes the fifteenth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”