Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 32 – Knowing correctly and definitively the real nature of all phenomena
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 32 – Knowing correctly and definitively the real nature of all phenomena
Last update: October 21, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
“Moreover, Subhūti, if those who listen to the Dharma delight in committing this profound perfection of wisdom to writing, and in transmitting and disseminating it, but [the teachers] who expound the Dharma delay,
then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if those who expound the Dharma do not delay in committing this profound perfection of wisdom to writing, and in transmitting and disseminating it, but [the disciples] who listen to the Dharma go away to another land,
then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [disciples] who listen to the Dharma wish to commit this profound perfection of wisdom to writing, and transmit and disseminate it, but [the teachers] who expound the Dharma go away to another land,
then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [teachers] who expound the Dharma are interested in profit, honors, and words [of praise], and interested in religious robes, food, bedding, medicines, and utensils, but [the disciples] who listen to the Dharma have few desires, and are withdrawn into their knowledge of the Dharma, energetic, mindful, undistracted, one-pointed, wise, and afraid of profit and honors, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [teachers] who expound the Dharma have few desires, and are withdrawn into their knowledge of the Dharma, energetic, mindful, undistracted, one-pointed, wise, and afraid of profit and honors, but [the disciples] who listen to the Dharma have great desires, are attached to evil, and interested in profit, honors, and words [of praise], and interested in religious robes, food, bedding, medicines, and utensils, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [teachers] who expound the Dharma stay in isolation, beg for alms, wear cast-off clothes, restrict eating [after midday], eat their meal in a single sitting, accept just whatever alms have been obtained, frequent charnel grounds, sit in exposed places, sit under trees, sit upright even during sleep, stay wherever they happen to be, and own only three robes, but [the disciples] who listen to the Dharma do not stay in isolation, do not beg for alms, do not wear cast-off clothes, do not restrict eating [after midday], do not eat their meal in a single sitting, do not accept just whatever alms have been obtained, do not frequent charnel grounds, do not sit in exposed places, do not sit under trees, do not sit upright even during sleep, do not stay wherever they happen to be, and do not own only three robes, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma stay in isolation, and [observe the other ascetic virtues], up to and including the owning of only three robes, but [the teachers] who expound the Dharma do not stay in isolation, and do not [observe the other ascetic virtues], up to and including the owning of only three robes, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma, endowed with faith and virtuous aspirations, wish to commit this profound perfection of wisdom to writing, wish to transmit it, and wish that it should be disseminated, but [the teachers] who expound the Dharma are faithless, immoral, and evil, do not wish to commit this profound perfection of wisdom to writing, do not wish to transmit it, and do not wish to disseminate it, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma, endowed with faith and virtuous aspirations, wish to commit this profound perfection of wisdom to writing, disseminate it [and so forth], but [the disciples] who listen to the Dharma are faithless [and so forth], then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma give away all that they possess, and their minds are without attachment, but [the disciples] who listen to the Dharma have minds that are miserly and attached, and are avaricious, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma give away all that they possess and their minds are without attachment, but [the teachers] who expound the Dharma have minds that are miserly and attached, and are avaricious, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to give away robes, food, bedding, medicines, and utensils to [teachers] who expound the Dharma, but [the teachers] who expound the Dharma do not wish to receive them, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma understand it simply through the discourse that has been given, but [the disciples] who listen to the Dharma require guidance and are interested in verbal [explanations], then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma understand it simply through the discourse that has been given, but [the teachers] who expound the Dharma require guidance and are interested in verbal [explanations], then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma understand the doctrinal distinctions between discourses, sayings in prose and verse, prophetic declarations, verses, aphorisms, contexts, quotations, tales of past lives, most extensive teachings, marvelous events, narratives, and established instructions, but [the disciples] who listen to the Dharma do not understand the doctrinal distinctions between discourses, sayings in prose and verse, prophetic declarations, verses, aphorisms, contexts, quotations, tales of past lives, most extensive teachings, marvelous events, narratives, and established instructions, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma understand the doctrinal distinctions between discourses, sayings in prose and verse, prophetic declarations, [and the other branches of the scriptures], up to and including established instructions, but [the teachers] who expound the Dharma do not understand the doctrinal distinctions between discourses, sayings in prose and verse, prophetic declarations, [and the other branches of the scriptures], up to and including established instructions, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma possess the six perfections, but [the disciples] who listen to the Dharma do not possess the six perfections, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma possess the six perfections, but [the teachers] who expound the Dharma do not possess the six perfections, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma are skilled in means with regard to the six perfections, but [the disciples] who listen to the Dharma are not skilled in means with regard to the six perfections, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, great bodhisattva beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma are skilled in means with regard to the six perfections, but [the teachers] who expound the Dharma are not skilled in means with regard to the six perfections, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma have obtained the dhāraṇīs, but [the disciples] who listen to the Dharma have not obtained the dhāraṇīs, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma have obtained the dhāraṇīs, but [the teachers] who expound the Dharma have not obtained the dhāraṇīs, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma wish to commit this [perfection of wisdom] to writing, wish to recite it, wish to transmit it, wish to disseminate it, and wish to cultivate it, but [the disciples] who listen to the Dharma do not wish to commit this [perfection of wisdom] to writing, do not wish to recite it, do not wish to transmit it, do not wish to disseminate it, and do not wish to listen to it, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to commit this [perfection of wisdom] to writing, wish to listen to it, [and so forth], but [the teachers] who expound the Dharma do not wish to commit it to writing, do not wish to cultivate it, [and so forth], then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma are free from the craving associated with desire, and are free from malice, apathy, torpor, and agitation, and free from doubt, but [the disciples] who listen to the Dharma have craving associated with desire, have malice, apathy, torpor, and agitation, and have doubt, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma are free from craving associated with desire, and are free from malice, apathy, torpor, and agitation, and free from doubt, but [the teachers] who expound the Dharma have craving associated with desire, have malice, apathy, torpor, and agitation, and have doubt, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, when they are committing this profound perfection of wisdom to writing, reciting it, transmitting it, disseminating it, and maintaining it, focusing their attention correctly on it, if someone arrives there, and describes how unpleasant the hells are, describes how unpleasant the animal realm, the world of Yama, and the abodes of anguished spirits are, and says,
‘For the denizens of the hells, the suffering is like this.
In the animal realm, the suffering is like this.
In the abodes of anguished spirits, the suffering is like this.
You should put an end to suffering here and now!
What is the point for your attaining unsurpassed, complete enlightenment in the course of which many thousands of sufferings will be experienced!
Long have you roamed in cyclic existence!’
then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, when they are committing this profound perfection of wisdom to writing, reciting it, transmitting it, disseminating it, and maintaining it, focusing their attention correctly on it, if someone arrives there and describes how excellent the gods of the Caturmahārājakāyika are, describes how excellent the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms are, and describes how excellent the gods of [other realms], up to and including the sense field of neither perception nor non-perception are, and says,
‘The realm of desire has happiness like this owing to the enjoyment of desires.
The realm of form has happiness like this owing to the meditative concentrations and the absorptions.
The realm of formlessness has happiness like this owing to the formless absorptions.
But all these are impermanent, imbued with suffering, and without self.
Since they are subject to change, subject to extinction, subject to destruction, subject to arising, and subject to cessation, you should attain the fruit of entering the stream to nirvāṇa here and now!
You should attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship here and now!
You should attain individual enlightenment here and now!
Henceforth you will not roam within cyclic existence!’
then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma live alone and do everything by themselves, without a companion, but [the disciples] who listen to the Dharma live in a community, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma live alone and do everything by themselves, without a companion, but [the teachers] who expound the Dharma live in a community, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma live alone and do everything by themselves, without a companion, but [the disciples] who listen to the Dharma gather together, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma live alone and do everything by themselves, without a companion, but [the teachers] who expound the Dharma gather together, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma say,
‘I will give the perfection of wisdom to anyone who follows me here,’
but [the disciples] who listen to the Dharma do not follow, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to follow [the teachers] who expound the Dharma, but [the teachers] who expound the Dharma do not give them an opportunity to approach, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma, for the sake of trifling material things, wish to have this profound perfection of wisdom committed to writing, wish to have it recited, wish to transmit it, wish to have it disseminated, and wish to expound it, but [the disciples] who listen to the Dharma are disinclined to approach them for the sake of trifling material things, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to commit this profound perfection of wisdom to writing, and wish to listen to it, [and so forth], for the sake of trifling material things, but [the teachers] who expound the Dharma do not wish to give the perfection of wisdom and do not wish to have them listen to it, [and so forth], for the sake of trifling material things, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma wish to go to a place where their lives will be endangered, but [the disciples] who listen to the Dharma do not wish to go there, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to go to a place where their lives will be endangered, but [the teachers] who expound the Dharma do not wish to go there, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma wish to go to a place where food is scarce and water is scarce, but [the disciples] who listen to the Dharma do not wish to go there, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to go to a place where food is scarce and water is scarce, but [the teachers] who expound the Dharma do not wish to go there, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if [the teachers] who expound the Dharma wish to go to a place where food is abundant and water is abundant, and [the disciples] who listen to the Dharma wish to follow them but [the teachers] say to them,
‘Noble child, why do you think it is a good idea to go there for the sake of material things?
Will you not regret doing so for the sake of obtaining food or obtaining alms?’
the teachers who expound the Dharma would indeed refuse the Dharma by a subtle means and the [disciples] would also be disgusted, perceiving that this is not a sign that [the teachers] want to impart [the perfection of wisdom];
rather, it is a sign that they refuse to do so.
In that case, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if monks who expound the Dharma wish to go to a place where there is fear of thieves, fear of robbers, fear of hunters, fear of wild beasts of prey, fear of snakes, and fear of jungle terrain, and [the disciples] who listen to the Dharma follow them for the sake of the Dharma, thirsting for the Dharma, but the monks who expound the Dharma were then to say to those [disciples] who listen to the Dharma,
‘Noble children, why will you go in that place where there is fear of thieves, fear of robbers, fear of hunters, fear of wild beasts of prey, fear of snakes, and fear of jungle terrain?’
those monks who expound the Dharma do not wish to have this perfection of wisdom committed to writing, do not wish to have it recited, do not wish to transmit it, do not wish to have it disseminated, and do not wish to have them hear it because they will not teach the Dharma, and those [disciples], on hearing the words of the monks who expound the scared doctrine, would be disgusted and assume a disgusted demeanor, not wishing to depart for that place where the teachers who expound the Dharma are going.
In that case, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if monks who expound the Dharma attach weight to cities that donate alms and think they should go to visit those alms-giving cities repeatedly, and because they visit those places again and again, deter [the disciples] who listen to the Dharma, saying,
‘Venerables, I have to visit that alms-giving city.
I have to go to that alms-giving city!’
and [the disciples] who listen to the Dharma are consequently deterred and turn back, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, the evil Māra will assume the guise of a monk and by whatever means will employ devices so that no one at all will commit this profound perfection of wisdom to writing, transmit it, disseminate it, or focus their attention correctly on it.”
The venerable Subhūti then asked the Blessed One,
“Blessed Lord, why should the evil Māra assume the guise of a monk?
In what way will he employ devices so that no one at all will commit this profound perfection of wisdom to writing, transmit it, disseminate it, or focus their attention correctly on it?”
“Subhūti,” replied the Blessed One, “the evil band of Māra will assume the forms of monks and cause dissension, deterring them and dissuading them with the words,
‘This [doctrine] that we understand is the perfection of wisdom!
That which you would recite is not the perfection of wisdom!’
Subhūti, when the evil Māra causes dissension in that manner, bodhisattvas who have not been prophesied will hesitate, and having hesitated, they will not commit this profound perfection of wisdom to writing, they will not recite it, they will not transmit it, they will not disseminate it, they will not cultivate it, and they will not focus their attention correctly on it.
Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti,
the evil band of Māra will assume the forms of monks and approach bodhisattva great beings, saying,
‘Bodhisattva great beings who practice this profound perfection of wisdom will actualize the very limit of reality.
They will attain the fruit of entering the stream to nirvāṇa.
They will attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship.
They will attain individual enlightenment!’
Thereupon, after hearing these words, if they do not practice the perfection of wisdom, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, when this profound perfection of wisdom is being taught’
there will arise many deeds of Māra that cause obstacles.
Bodhisattva great beings should know that these deeds of Māra are in fact the work of Māra, and on knowing this, reject them.”
The venerable Subhūti then asked the Blessed One,
“Blessed Lord,
what are the deeds of Māra that bodhisattva great beings should know and that they should reject?”
“Subhūti,” replied the Blessed One,
“the counterfeits of the perfection of wisdom are the deeds of Māra.
The counterfeits of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are the deeds of Māra.
Bodhisattva great beings should know these.
“Moreover, Subhūti, bodhisattva great beings should know that sūtras associated with the vehicle of the śrāvakas and associated with the pratyekabuddhas are also the work of Māra, and should then reject them.
“Moreover, Subhūti, the evil band of Māra will assume the forms of monks and also induce bodhisattva great beings toward the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, 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, and the gateways of liberation —emptiness, signlessness, and wishlessness — by which they will attain the fruit of entering the stream to nirvāṇa, and attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment.
If they rejoice in them, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, the evil band of Māra will assume the forms of buddhas with bodies that have a golden complexion, the thirty-two major marks of a great person, and aureoles of light extending a full arm span, and then approach bodhisattva great beings.
Bodhisattva great beings will develop devotion to those [illusions], and having developed devotion, they will lapse from [the pursuit of] all-aspect omniscience.
Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, the evil band of Māra will exhibit in front of noble sons or noble daughters a community of monks headed by the Buddha.
They will develop attachment to this [illusion], saying,
‘In the future may I too come to resemble this tathāgata, arhat, completely awakened buddha!
I too should gather an assembly [of monks] like the assembly gathered by this tathāgata!
I too should teach the Dharma in the manner in which this tathāgata teaches the Dharma!’
Consequently, they will lapse from [the pursuit of] all-aspect omniscience.
Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, the evil band of Māra will exhibit many hundreds of bodhisattvas, many thousands of bodhisattvas, many hundred thousands of bodhisattvas practicing the perfection of generosity, and practicing the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
Those who follow the vehicle of the bodhisattvas will develop attachment to these [illusory bodhisattvas], and having developed attachment to them, they will lapse from [the pursuit of] all-aspect omniscience.
Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, disseminating it, cultivating it, and focussing their attention correctly on it will not be present.
Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“If you ask why,
in this profound perfection of wisdom,
there are no [inherently existing] physical forms.
There are no [inherently existing] feelings, perceptions, formative predispositions, or consciousness.
There are no [inherently existing] sense fields, sensory elements, or links of dependent origination.
There are no [inherently existing] perfections.
There are no [inherently existing] aspects of emptiness.
There are no [inherently existing] thirty-seven factors conducive to enlightenment.
There are no [inherently existing] truths of the noble ones.
There are no [inherently existing] meditative concentrations.
There are no [inherently existing] immeasurable attitudes.
There are no [inherently existing] formless absorptions.
There are no [inherently existing] eight aspects of liberation.
There are no [inherently existing] nine serial steps of meditative absorption.
There are no [inherently existing] gateways of liberation—emptiness, signlessness, and wishlessness.
There are no [inherently existing] extrasensory powers.
There are no [inherently existing] meditative stabilities.
There are no [inherently existing] dhāraṇī gateways.
There are no [inherently existing] ten powers of the tathāgatas.
There are no [inherently existing] four fearlessnesses.
There are no [inherently existing] four kinds of exact knowledge.
There is no [inherently existing] great loving kindness.
There is no [inherently existing] great compassion.
There are no [inherently existing] eighteen distinct qualities of the buddhas.
There is no [inherently existing] fruit of entering the stream to nirvāṇa.
There is no [inherently existing] fruit of being destined for only one more rebirth, fruit of no longer being subject to rebirth, arhatship, or individual enlightenment.
There is no [inherently existing] unsurpassed, complete enlightenment.
“Subhūti,
where there are no [inherently existing] physical forms;
no [inherently existing] feelings, perceptions, formative predispositions, or consciousness;
no [inherently existing] sense fields, sensory elements, or links of dependent origination;
no [inherently existing] perfections;
no [inherently existing] aspects of emptiness;
no [inherently existing] thirty-seven factors conducive to enlightenment;
no [inherently existing] truths of the noble ones;
no [inherently existing] meditative concentrations;
no [inherently existing] immeasurable attitudes;
no [inherently existing] formless absorptions;
no [inherently existing] eight aspects of liberation;
no [inherently existing] nine serial steps of meditative absorption;
no [inherently existing] gateways of liberation—emptiness, signlessness, and wishlessness;
no [inherently existing] extrasensory powers;
no [inherently existing] meditative stabilities;
no [inherently existing] dhāraṇī gateways;
no [inherently existing] powers of the tathāgatas;
no [inherently existing] fearlessnesses;
no [inherently existing] kinds of exact knowledge;
[no [inherently existing] great loving kindness];
no [inherently existing] great compassion;
no [inherently existing] distinct qualities of the buddhas;
no [inherently existing] fruit of entering the stream to nirvāṇa;
no [inherently existing] fruit of being destined for only one more rebirth;
no [inherently existing] fruit of no longer being subject to rebirth;
no [inherently existing] arhatship or individual enlightenment;
and no [inherently existing] unsurpassed, complete enlightenment,
then there are no [inherently existing] buddhas,
there are no [inherently existing] bodhisattvas,
there are no [inherently existing] pratyekabuddhas,
and there are no [inherently existing] śrāvakas.
If you ask why, Subhūti,
******************************************
All phenomena [T1]
are empty of inherent existence [T2] [U2T].
******************************************
“Moreover, Subhūti,
this perfection of wisdom will bring up many obstacles.
Those noble sons or noble daughters who would commit this profound perfection of wisdom to writing, transmitting, teaching, and focusing their attention correctly on it, will also encounter obstacles.
Subhūti, just as all precious things that are highly valued in Jambudvīpa, including gold, gemstones, pearls, beryl, conch, crystal, coral, silver, and fine gold, will bring up many obstacles and much antagonism, in the same way, Subhūti, those noble sons or noble daughters who would commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, will also encounter many deeds of Māra.
They will encounter many obstacles,
and they will encounter much antagonism.”
“Blessed Lord, it is so! Sugata, it is so!” said Subhūti.
“All the precious things of this Jambudvīpa that are highly valued, including gold, gemstones, pearls, beryl, conch, crystal, coral, silver, and fine gold, will bring up many obstacles and much antagonism.
In the same way, Blessed Lord, those noble sons or noble daughters who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, will also encounter many deeds of Māra.
They will encounter many obstacles, and they will encounter much antagonism.
If one were to ask why, Blessed Lord, the foolish persons who would make obstacles for those noble sons and noble daughters who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, are under the influence of Māra.
Blessed Lord, those foolish persons are of feeble intelligence and weak intelligence.
Blessed Lord, those foolish persons who would make obstacles for noble sons and noble daughters who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, are extremely small-minded.
Their minds do not engage with the magnificent attributes of the buddhas.
They themselves will not commit this profound perfection of wisdom to writing.
They will not recite it, they will not transmit it, they will not disseminate it, they will not cultivate it, and they will not focus their attention correctly on it.
They will also make obstacles for others who would commit it to writing, reciting, transmitting, disseminating, teaching, and focus their attention correctly on it.”
“Subhūti, it is so! It is so!” replied the Blessed One.
“Those noble sons or noble daughters who do not commit this profound perfection of wisdom to writing, who do not recite it, do not transmit it, do not disseminate it, do not cultivate it, and do not focus their attention correctly on it, and who make obstacles for others who would commit it to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, are under the influence of Māra.
They will have newly entered into the vehicle of the bodhisattvas.
They will not have developed the roots of virtuous action.
Their roots of virtuous action will be extremely feeble.
They will not have attained the roots of virtuous action under the conquerors of the past.
They will not have been accepted by a spiritual mentor.
Those noble sons and noble daughters are of feeble intelligence and weak intelligence.
Those noble sons and noble daughters who do not commit this profound perfection of wisdom to writing, who do not recite it, do not transmit it, do not disseminate it, do not cultivate it, and do not focus their attention correctly on it, and who make obstacles for others who would commit it to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, are extremely small-minded.
Their minds do not engage with the magnificent attributes of the buddhas.
.
“Subhūti, although those who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, will encounter these deeds of Māra,
even so, Subhūti, if there are noble sons or noble daughters who do commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, and focusing their attention correctly on it, and if, in addition,
they do perfect the perfection of meditative concentration;
if they do perfect the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity;
if they do perfect all the aspects of emptiness;
if they do perfect the thirty-seven factors conducive to enlightenment;
if they do perfect the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, [great loving kindness], great compassion, and the distinct qualities of the buddhas;
and if they do perfect knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience,
then, Subhūti, you should know that this is the power of the buddhas (reality as it is).
“So it is that noble sons and noble daughters commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, and focusing their attention correctly on it.
They perfect this profound perfection of wisdom,
and in addition they perfect all [the other] perfections.
They perfect all the aspects of emptiness,
and they perfect the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, [great loving kindness], great compassion, and the eighteen distinct qualities of the buddhas.
They perfect [the goals], up to and including all-aspect omniscience.
All those lord buddhas of the ten directions who are alive at present also direct their enlightened intention toward noble sons and noble daughters who commit this profound perfection of wisdom to writing, reciting, disseminating, teaching, and focusing their attention correctly on it.
All those bodhisattva great beings of the ten directions who are irreversible also accept and make efforts on behalf of noble sons and noble daughters who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it.
“Subhūti, it is just as if there were a woman with five children, or with ten, twenty, thirty, forty, fifty, one hundred, or one thousand children—they would strive by any means to ensure that their mother would not fall ill and they would attend to their mother with excellent acts of service, saying,
‘May this mother of ours by whatever means be free from ill health!
May this mother of ours by whatever means be without obstacles!
May this mother of ours by whatever means live a long life!
May this mother of ours by whatever means be without feelings of physical discomfort!
She is the one who has given birth to us!
She is the giver of life!’
They would honor her with excellent honors, saying,
‘May her life be free from obstacles!
May her body be free from frailty!
May her body not suffer the discomfort of being stung by mosquitoes, flies, or snakes!
May she not suffer discomfort due to heat, cold, hunger, or thirst!’
They would always serve, honor, and greatly venerate her, with all comforting amenities, saying,
‘She is the one who gave birth to us!
She is the one who teaches us about this world!’
In the same way, Subhūti, the tathāgatas, arhats, completely awakened buddhas also see and direct their enlightened intention uninterruptedly toward this profound perfection of wisdom with their buddha eye at all times.
If you ask why, they always see and direct their enlightened intention toward this perfection of wisdom, saying,
‘She gives birth to all our buddha attributes.
She reveals this world to us!’
All the buddhas, too, the tathāgatas, arhats, completely awakened buddhas who are alive at present in all the realms of the ten directions, numerous as the grains of sand of the river Gaṅgā, and who are teaching the Dharma, also uninterruptedly see this profound perfection of wisdom at all times with their buddha eye and direct their enlightened intention toward her at all times.
If you ask why,
she is the one who gives birth to the tathāgatas, arhats, completely awakened buddhas.
She is the one who reveals this wisdom of all-aspect omniscience.
So it is that the tathāgatas, arhats, completely awakened buddhas uninterruptedly see this profound perfection of wisdom at all times with their buddha eye and direct their enlightened intention toward her at all times.
“If you ask why,
there originate from her the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, which the tathāgatas, arhats, completely awakened buddhas have.
There originate from her the emptiness of internal phenomena, the emptiness of external phenomena, and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
There originate from her 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, and the noble eightfold path.
There originate from her the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, and the eight aspects of liberation.
There originate from her the nine serial steps of meditative absorption, the gateways to 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, the eighteen distinct qualities of the buddhas, and [all the goals], up to and including all-aspect omniscience.
There originate from her those who have entered the stream to nirvāṇa, those who are destined for only one more rebirth, those who are no longer subject to rebirth, arhats, pratyekabuddhas, and the tathāgatas, arhats, completely awakened buddhas.
“Subhūti, all the tathāgatas, arhats, completely awakened buddhas who have attained consummate buddhahood in unsurpassed, complete enlightenment, all those who will attain consummate buddhahood, and all those who are attaining consummate buddhahood, have attained consummate buddhahood in unsurpassed, complete enlightenment, will attain consummate buddhahood, and are attaining consummate buddhahood dependent on this profound perfection of wisdom.
Subhūti, at all times the tathāgatas, arhats, completely awakened buddhas uninterruptedly see with their buddha eye and direct their enlightened intention toward all those noble sons and noble daughters who follow the vehicle of the bodhisattvas and who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, cultivating, and focusing their attention correctly on it.
Subhūti, by all means and at all times the tathāgatas, arhats, completely awakened buddhas will uninterruptedly protect those noble sons and noble daughters who follow the vehicle of the bodhisattvas from lapsing from unsurpassed, complete enlightenment.”
Subhūti then said,
“Blessed Lord, you have said that the perfection of wisdom gives birth to the tathāgatas, arhats, completely awakened buddhas and that the perfection of wisdom reveals the world.
Blessed Lord,
how does the perfection of wisdom give birth to the tathāgatas, arhats, completely awakened buddhas?
Blessed Lord, how does the perfection of wisdom reveal the world?
Blessed Lord, how has the Tathāgata been given birth by the perfection of wisdom?
What is the world of which the Tathāgata speaks?”
“Subhūti,” replied the Blessed One,
“this perfection of wisdom gives birth to the ten powers of the tathāgatas.
She gives birth to the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [all the goals], up to and including all-aspect omniscience.
Subhūti, it is on the basis of these attributes that a tathāgata is designated.
So it is, Subhūti, that this profound perfection of wisdom gives birth to the tathāgatas.”
.
“Blessed Lord, what is the world of which the tathāgatas speak?”
“Subhūti, the five aggregates are the world of which the tathāgatas speak,” replied the Blessed One.
.
“Blessed Lord, how are the five aggregates revealed by the profound perfection of wisdom?
Blessed Lord, how does the perfection of wisdom reveal the five aggregates?”
The Blessed One replied,
“The perfection of wisdom
does not reveal that these five aggregates are [inherently] perishable.
She does not reveal that they are very perishable.
She does not reveal that they [inherently] arise.
She does not reveal that they [inherently] cease.
She does not reveal that they are [inherently] afflicted,
[She does not reveal] that they are [inherently] purified,
[She does not reveal] that they [inherently] increase,
[She does not reveal] that they [inherently] decrease,
[She does not reveal] that they are [inherently] accepted,
[She does not reveal] that they are [inherently] rejected,
[She does not reveal] that they are [inherently] past, that they are future, or that they are present
If you ask why,
emptiness is not [inherently] perishable, or [inherently] very perishable.
Signlessness is not [inherently] perishable, or [inherently] very perishable.
Wishlessness is not [inherently] perishable, or [inherently] very perishable.
The unconditioned is not [inherently] perishable, or [inherently] very perishable.
Non-arising is not [inherently] perishable, or [inherently] very perishable.
Non-entities are not [inherently] perishable, or [inherently] very perishable.
The lack of inherent existence is not [inherently] perishable, or [inherently] very perishable.
Subhūti, it is in this way that the tathāgatas speak of the perfection of wisdom revealing the world.
“Subhūti, those who know the minds and conduct
of immeasurable, countless, and inestimable beings
do so dependent on this profound perfection of wisdom [U2T].
Subhūti,
in this profound perfection of wisdom
there are no [inherently existing] beings [U2T].
Nothing designated as a being is apprehended [in absolute terms].
There are no [inherently existing] physical forms.
Nothing designated as a physical form is apprehended [in absolute terms].
There are no [inherently existing] feelings, perceptions, formative predispositions, or consciousness.
Nothing designated as consciousness [and so forth] is apprehended [in absolute terms].
There are no [inherently existing] eyes,
there are no [inherently existing] sights,
there is no [inherently existing] visual consciousness,
there is no [inherently existing] visually compounded sensory contact,
and there are no [inherently existing] feelings conditioned by visually compounded sensory contact.
Nothing designated as the eyes is apprehended [in absolute terms].
Nothing designated as sights is apprehended [in absolute terms].
Nothing designated as visual consciousness is apprehended [in absolute terms].
Nothing designated as visually compounded sensory contact is apprehended [in absolute terms].
Nothing designated as feelings conditioned by visually compounded sensory contact is apprehended [in absolute terms].
There are no [inherently existing] ears,
there are no [inherently existing] sounds,
there is no [inherently existing] nose,
there are no [inherently existing] odors,
there is no [inherently existing] tongue,
there are no [inherently existing] tastes,
there is no [inherently existing] body,
there are no [inherently existing] tangibles,
there is no [inherently existing] mental faculty,
there are no [inherently existing] mental phenomena,
there is no [inherently existing] mental consciousness [and so forth],
there is no [inherently existing] mentally compounded sensory contact [and so forth],
and there are no [inherently existing] feelings conditioned by mentally compounded sensory contact [and so forth].
Nothing designated as mental consciousness [and so forth] is apprehended [in absolute terms].
Nothing designated as mentally compounded sensory contact [and so forth] is apprehended [in absolute terms].
Nothing designated as feelings conditioned by mentally compounded sensory contact [and so forth] is apprehended [in absolute terms].
“There are no [inherently existing] links of dependent origination.
There are no [inherently existing] perfections.
There are no [inherently existing] aspects of emptiness.
There are no [inherently existing] factors conducive to enlightenment.
There are no [inherently existing] truths of the noble ones.
There are no [inherently existing] meditative concentrations.
There are no [inherently existing] immeasurable attitudes.
There are no [inherently existing] formless absorptions.
There are no [inherently existing] eight aspects of liberation.
There are no [inherently existing] nine serial steps of meditative absorption.
There are no [inherently existing] gateways of liberation—emptiness, signlessness, and wishlessness.
There are no [inherently existing] extrasensory powers.
There are no [inherently existing] meditative stabilities.
There are no [inherently existing] dhāraṇī gateways.
There are no [inherently existing] powers of the tathāgatas.
There are no [inherently existing] fearlessnesses.
There are no [inherently existing] kinds of exact knowledge.
[There is no [inherently existing] great loving kindness].
There is no [inherently existing] great compassion.
There are no [inherently existing] distinct qualities of the buddhas.
There are no [inherently existing] [goals], up to and including all-aspect omniscience.
Nothing designated as all-aspect omniscience [and so forth] is apprehended [in absolute terms].
Subhūti, it is in this way that this profound perfection of wisdom reveals the world to the tathāgatas.
That is to say,
this profound perfection of wisdom does not reveal [inherent] physical forms.
She does not reveal [inherently existing] feelings, perceptions, formative predispositions, or consciousness.
She does not reveal [the other attributes and goals], up to and including all-aspect omniscience.
If you ask why, Subhūti,
if even the perfection of wisdom itself does not exist [inherently]
and is not apprehended [in absolute terms] in the perfection of wisdom itself,
how could physical forms, feelings, perceptions,
formative predispositions, and consciousness
exist [inherently] and be apprehended [in absolute terms]?
How could [the other attributes and goals],
up to and including all-aspect omniscience
exist [inherently] and be apprehended [in absolute terms]?
[A. The tathāgatas correctly and definitively know the collected and diffused thoughts of all beings – know their true nature [U2T].]
“Moreover, Subhūti, the tathāgatas
correctly and definitively know the collected and diffused thoughts of all those who are designated as beings, be they with or without physical form, with or without perception, or with neither perception nor non-perception, in this world system and in the world systems of all the ten directions.
Subhūti, if you ask how the tathāgatas
correctly and definitively know the collected and diffused thoughts of those beings,
it is the case, Subhūti, that the tathāgatas
correctly and definitively know the collected and diffused thoughts of those beings
through reality itself [U2T].”
(Note 1: In Mahayana Buddhism, the concepts of "collected" and "diffused thoughts" relate to mental states in meditation and mindfulness practices. These terms describe the mind's ability to focus or its tendency to scatter. Here are some alternative terms that align with these ideas, including whether "focused" or "distracted" might apply:
Collected thoughts: This refers to a mind that is unified, concentrated, or settled on a single object of meditation. Alternative terms in Mahayana contexts include:
– Focused: A precise term, often used to describe a mind in a state of samadhi (concentration) or shamatha (calm-abiding meditation), where attention is steadily fixed on one point.
– Concentrated: Reflects a mind gathered into a single focus, as in ekagrata (one-pointedness).
– Unified: Describes the mind's coherence in meditation, free from distraction.
– Composed: Indicates a calm, collected mental state, often associated with meditative stability.
– Tranquil: Suggests a peaceful, focused mind, as cultivated in shamatha.>
Diffused thoughts: This refers to a scattered or wandering mind, often described as being caught in discursive thinking or mental agitation. Alternative terms include:
– Distracted: A fitting term, commonly used to describe a mind that lacks focus and is pulled by external stimuli or internal thoughts, as in states of vikshepa (mental distraction).
– Scattered: A direct synonym for diffused, indicating a mind dispersed across multiple objects or thoughts.
– Restless: Reflects mental agitation or inability to settle, often discussed in texts like the Abhidharma or meditation manuals.
– Wandering: Describes the mind’s tendency to drift, as seen in untrained attention during meditation.
– Disordered: Suggests a lack of mental clarity or focus, common in descriptions of an untrained mind.
In Mahayana texts, such as those from the Yogacara or Madhyamaka schools, these states are often explored in the context of meditation practice (shamatha and vipashyana) or the analysis of mind (citta). For example, the Lankavatara Sutra or Madhyantavibhaga might discuss mental states in terms of clarity versus confusion. "Focused" and "distracted" are indeed appropriate modern English terms to describe these states, aligning well with "collected" and "diffused," respectively, though traditional texts might use more specific terms like samahita (collected) or vikshipta (distracted).)
(Note 2: In the Pañcaviṃśatisāhasrikā Prajñāpāramitā, the phrase "correctly and definitively know" describes the tathāgatas’ (buddhas’) omniscience, specifically their ability to understand the true nature of all phenomena, including the thoughts of beings. This phrase is central to the text’s exploration of how a buddha perceives reality through the lens of the Perfection of Wisdom (prajñāpāramitā).
-
To "correctly" know refers to perceiving phenomena as they truly are, in alignment with their ultimate reality (tathatā, or "suchness"). This is a non-conceptual, non-distorted understanding free from ignorance, delusion, or dualistic thinking. In the Mahayana context, this means realizing the emptiness (śūnyatā) of all phenomena — understanding that they are dependently arisen and lack inherent existence and are free from conceptual elaborations (prapañca).
The text emphasizes that the tathāgatas know thoughts (e.g., collected, diffused, afflicted with desire, etc.) not as inherently real entities but as dependently arisen and empty of intrinsic nature. For example, when it states that thoughts afflicted with desire, hatred, or delusion are "not the genuine and definitive reality of thought," it underscores that a correct understanding sees through the apparent reality of these thoughts to their ultimate reality as the Union of the Two Truths [U2T].
This aligns with the Madhyamaka view, prominent in Prajñāpāramitā texts, where "correct" knowledge transcends conventional truths (e.g., thoughts as real entities) and grasps the ultimate truth of dependent origination, emptiness and non-duality. The tathāgatas’ knowledge is "correct" because it is free from the distortions of ordinary perception, which grasps at phenomena as inherently existent and in real opposition.
-
To "definitively" know indicates a complete, final, and unerring understanding that leaves no room for doubt or further qualification. It reflects the tathāgatas’ all-encompassing wisdom (sarvajñatā, or omniscience), which penetrates the nature of all phenomena across all times and realms without limitation. This definitive knowledge is not partial or provisional but fully realized, encompassing both the conventional and ultimate truths.
The text repeatedly states that the tathāgatas "correctly and definitively know" various types of thoughts (e.g., extensive, grand, immeasurable, undefinable, imperceptible) as well as their dependence on the five aggregates (form, feeling, perception, formative predispositions, consciousness). This definitive knowledge is rooted in the realization that all phenomena, including thoughts, are dependently arisen, relatively functional and "non-apprehensible" in absolute terms, meaning they lack an inherent essence. For instance, the passage notes that thoughts "neither increase nor decrease, are neither enhanced nor diminished, and neither come nor go" because they are "without any essential nature."
-
The phrase "correctly and definitively know" encapsulates the tathāgatas’ omniscient insight into the nature of all beings’ thoughts and phenomena, grounded in the Perfection of Wisdom. This knowledge is:
– Non-conceptual: It transcends dualistic distinctions (e.g., desire vs. no desire, permanent vs. impermanent) and does not apprehend phenomena as inherently real.
– Comprehensive: It encompasses all thoughts — whether collected, diffused, afflicted, free, extensive, grand, immeasurable, etc. — across all beings in all world systems.
– Grounded in Emptiness: The tathāgatas know thoughts as empty of inherent existence, arising dependently on the aggregates and lacking any ultimate reality. This is evident in the text’s statement that even reality itself is "not apprehended [in absolute terms]."
– Liberative: This knowledge is tied to the "extinction of contaminants" (āsravakṣaya), non-attachment, cessation, and peace, reflecting the tathāgatas’ liberation from defilements and their ability to guide others toward the same.
-
The text explains that the tathāgatas’ knowledge is not based on grasping thoughts as real entities but on understanding their dependent origination, emptiness and non-duality. For example:
– Thoughts afflicted with desire, hatred, or delusion are known as such, but they are not apprehended as having an inherent nature. Instead, they are seen as dependently originated phenomena, rooted in the aggregates [T1] and empty of essence [T2] [U2T].
– Thoughts that are free from desire, hatred, or delusion are similarly not seen as inherently real states but as non-dual, neither existing nor non-existing in an absolute sense (aligned with the "U2T-causality" mentioned, likely referring to the two truths or non-dual causality).
– The tathāgatas know thoughts as "aspects of peace and voidness," meaning they perceive them as empty and free from the elaborations that characterize ordinary perception.
This knowledge is facilitated by the "five eyes" (pañcacaksu) — physical eye, divine eye, wisdom eye, dharma eye, and buddha eye — which allow the tathāgatas to perceive phenomena in their emptiness and conventional aspects, yet even these thoughts remain "imperceptible" in an absolute sense due to their lack of inherent existence.
-
The phrase is repeatedly tied to "dependent on this profound perfection of wisdom," indicating that the tathāgatas’ omniscience arises from their realization of prajñāpāramitā. This wisdom enables them to see the "real nature" (tathatā) of all phenomena, which is described as "unchanging, non-conceptual, signless, effortless, unelaborate, and non-apprehensible."
The text’s culminating passage, which equates the real nature of thoughts with the real nature of all phenomena (aggregates, sense fields, dependent origination, perfections, etc.), underscores that the tathāgatas’ knowledge is a holistic understanding of the singular, undifferentiated reality (tathatā) that pervades all existence.
-
In the context of the Prajñāpāramitā, "correctly and definitively know" could be rendered as:
– Fully and accurately understand: Emphasizing the completeness and precision of the tathāgatas’ insight.
– Perfectly realize: Highlighting the perfected nature of their wisdom.
– Completely penetrate: Suggesting a deep, thorough understanding of phenomena’s true nature.
– Know with ultimate clarity: Reflecting the non-conceptual, non-dual clarity of their omniscience.
– Discern with absolute certainty: Capturing the unerring and final nature of their knowledge.
These alternatives maintain the sense of a buddha’s omniscient, non-conceptual insight into the empty nature of all phenomena.)
(Note 3: In the context of Chapter 32, Section 6 of the Pañcaviṃśatisāhasrikā Prajñāpāramitā, "correctly and definitively know" refers to the tathāgatas’ omniscient wisdom that realizes the Union of the Two Truths (U2T): the conventional truth of dependently co-arisen, relatively functional, impermanent appearances (e.g., thoughts, whether positive, negative, or neutral) and their emptiness of inherent existence. This omniscience perceives all dharmas and their characteristics as empty yet functionally apparent, without grasping them as inherently real. Emptiness is not the ultimate reality but one inseparable aspect of tathatā (suchness), which is the non-dual, inconceivable reality fully realized through the Union of the Two Truths. This understanding allows the tathāgatas to know all thoughts and phenomena as pure, non-apprehensible, and free from dualistic distinctions, as emphasized in the text.)
(Note 4: “Buddhas can know all the thoughts of all beings” is often misinterpreted through a dualistic lens, where one might assume thoughts are inherently existent, separate entities that the Buddha perceives as discrete objects. In the context of Chapter 32, Section 6 of the Pañcaviṃśatisāhasrikā Prajñāpāramitā, this interpretation misses the profound non-dual insight of the Perfection of Wisdom (prajñāpāramitā). Let’s unpack this to clarify how the text reframes this understanding, aligning with the Mahayana view and the Union of the Two Truths (U2T).
-
Reframing the Buddha’s Omniscience
The text emphasizes that the tathāgatas “correctly and definitively know” the thoughts of all beings not as inherently existent, separate entities but through the lens of their ultimate reality (tathatā, suchness), which is dependently arisen, empty of inherent existence, and non-dual. Here’s how this corrects the dualistic misinterpretation:
1. Non-Dual Knowledge:
– The text repeatedly states that thoughts — whether collected, diffused, afflicted with desire, hatred, delusion, or free from them — are “not apprehensible as genuine and definitive reality.” This means the Buddha does not perceive thoughts as fixed, independent objects with inherent existence. Instead, their omniscience grasps thoughts as dependently co-arisen phenomena (pratītyasamutpāda), empty of intrinsic nature.
– For example, the passage notes: “thoughts that are afflicted with desire are not the genuine and definitive reality of thought… If phenomena that originate from the mind are non-apprehensible [in absolute terms], how could thoughts that are afflicted with desire or free from desire possibly be apprehended!” This directly challenges the dualistic view of thoughts as separate, inherently real entities.
2. Union of the Two Truths (U2T):
– The Buddha’s knowledge operates within the framework of the Two Truths: the conventional truth (thoughts as functional, impermanent appearances) and the ultimate truth (their emptiness of inherent existence). The text underscores that the tathāgatas know thoughts as empty yet conventionally apparent, without reifying them as separate or inherently existent.
– The “U2T-causality” mentioned in the text (e.g., “there is no [inherently existing] association and no meeting of two sorts of thought”) points to this non-dual understanding: thoughts are neither wholly existent nor non-existent but arise interdependently, inseparable from their emptiness. The Buddha’s omniscience sees this unified reality (tathatā), not a collection of isolated thoughts.
3. Emptiness and Non-Apprehension:
– The text stresses that the tathāgatas know thoughts “through reality itself,” where “even reality itself is not apprehended [in absolute terms].” This means their knowledge transcends dualistic grasping — no subject (Buddha) apprehending an object (individual thought) as inherently real. Instead, they perceive the “real nature” (tathatā) of thoughts, which is “unchanging, non-conceptual, signless, effortless, unelaborate, and non-apprehensible.”
– Thoughts, whether “extensive,” “grand,” “immeasurable,” or “diffused or absorbed,” are known as empty of essential nature, neither increasing nor decreasing, coming nor going. This undermines the dualistic notion of thoughts as separate entities.
4. Dependent on the Aggregates:
– The text specifies that thoughts (e.g., diffused or absorbed, expansive or narrow) arise dependent on the five aggregates (form, feeling, perception, formative predispositions, consciousness). The tathāgatas know these thoughts as mere dependently originated phenomena, not as independent entities. This further dissolves the idea of thoughts as inherently existent objects that the Buddha “reads” in a dualistic, subject-object framework.
5. Avoiding Common Misinterpretations:
– A dualistic interpretation might imagine the Buddha as a cosmic mind-reader, perceiving each being’s thoughts as distinct, self-existent objects. However, the Prajñāpāramitā rejects this view by emphasizing that thoughts lack any “essential nature by which they could be increased or decreased, be enhanced or diminished, or come or go.” The Buddha’s omniscience is not about cataloging individual thoughts but realizing their empty, non-dual nature.– This aligns with the Mahayana teaching that all phenomena, including thoughts, are like illusions or dreams — conventionally apparent but ultimately empty. The tathāgatas’ knowledge is thus a direct, non-conceptual insight into this illusory nature, not a dualistic observation of “real” thoughts.
Correcting the Dualistic View
To address the tendency to interpret the Buddha’s knowledge dualistically:
– Not Individualized Grasping: The tathāgatas do not “know” thoughts as separate entities belonging to individual beings in a conventional sense. Their omniscience transcends the subject-object duality, seeing all thoughts as part of the singular, undifferentiated reality (tathatā).
– Non-Conceptual Insight: The text’s emphasis on thoughts as “non-apprehensible” and “without defining characteristics” indicates that the Buddha’s knowledge is free from grasping at conceptual elaboration (prapañca). They do not perceive thoughts as fixed or independent but as empty, interdependent manifestations.
– Purity and Liberation: The tathāgatas know thoughts as “aspects of the extinction of contaminants” and “aspects of non-attachment, cessation, and rejection.” This suggests their knowledge is liberative, seeing thoughts as free from defilements (desire, hatred, delusion) and rooted in the purity of emptiness.
– All-Encompassing Scope: The text mentions thoughts across all beings in all world systems, regardless of their state (with form, without form, with perception, etc.). This vast scope reinforces that the Buddha’s knowledge is not about individual thoughts but the universal nature of mind and phenomena, unified in tathatā.
Practical Implications
This non-dual understanding has profound implications for practitioners:
– It encourages letting go of attachment to thoughts as inherently real, aligning with meditation practices like śamatha and vipaśyanā to realize emptiness.
– It underscores the bodhisattva’s path, where one cultivates wisdom to see phenomena as empty, thus overcoming dualistic clinging and aiding others toward liberation.
– It highlights the tathāgatas’ role as teachers who reveal this non-dual reality, as Subhūti notes: “it is after tathāgatas have attained manifest buddhahood that these extremely profound realities are declared to beings.”
Summary
The Pañcaviṃśatisāhasrikā Prajñāpāramitā clarifies that the tathāgatas’ ability to “know all the thoughts of all beings” is not a dualistic perception of inherently existent, separate thoughts. Instead, it is an omniscient, non-conceptual realization of thoughts as dependently co-arisen, empty of inherent existence, and inseparable from the singular reality (tathatā) described by the Union of the Two Truths. This knowledge sees thoughts as illusory appearances, free from dualistic distinctions, and rooted in the purity of emptiness, enabling the tathāgatas to guide beings toward liberation.)
.
[B. The tathāgatas know all thoughts of all beings as aspects of the extinction of contaminants, non-attachment, cessation, and rejection, peace and voidness.]
“Blessed Lord,
through what reality do the tathāgatas
correctly and definitively know the collected and diffused thoughts of those beings?”
“Subhūti,” replied the Blessed One, “the tathāgata
correctly and definitively know the collected and diffused thoughts of those beings
through that reality in which even reality itself
is not apprehended [in absolute terms] [U2T],
let alone the collected and diffused thoughts [of beings]!
(i.e. They know the true reality of thoughts, of all kinds of thoughts of all beings.)
“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know the collected and diffused thoughts of those beings.
Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know the collected and diffused thoughts of those beings,
it is the case, Subhūti, that the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know the collected and diffused thoughts of those beings
as aspects of the extinction of contaminants.
Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know the collected and diffused thoughts of those beings
as aspects of non-attachment, cessation, and rejection.
Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know the collected and diffused thoughts of those beings
as aspects of peace and voidness.
Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know the collected and diffused thoughts of those beings.
(Note 5: This passage describes how the tathāgatas (buddhas) “correctly and definitively know” the collected and diffused thoughts of all beings, emphasizing the non-dual, liberative nature of their omniscience. The passage specifies that this knowledge perceives thoughts through the lens of key Mahayana concepts: the extinction of contaminants, non-attachment, cessation, rejection, peace, and voidness.
The “extinction of contaminants” (āsravakṣaya) refers to the complete eradication of mental defilements (kleśas), such as desire, hatred, and delusion, which perpetuate suffering and samsaric existence. In Mahayana, this is a hallmark of arhatship and buddhahood, where the mind is purified of these contaminants. The tathāgatas perceive thoughts — whether collected or diffused — as ultimately free from defilements because they see their empty nature. Even thoughts that appear afflicted (e.g., with desire) are not inherently real; they are transient, dependently arisen phenomena. The tathāgatas’ knowledge recognizes thoughts as part of the purified state of liberation, where contaminants have no ultimate hold. This aligns with the text’s later emphasis on thoughts being “non-apprehensible” in absolute terms.
.
“As aspects of non-attachment, cessation, and rejection”:
– Non-attachment is the tathāgatas’ freedom from conceptual grasping at any phenomenon, including thoughts, as inherently existent. In Madhyamaka, attachment arises from the delusion of inherent existence (svabhāva), as discussed in Mūlamadhyamakakārikā 18.5: “The cessation of apprehending anything as existent or non-existent is the cessation of ignorance.” The tathāgatas know thoughts “as aspects of non-attachment” because they see them as empty (śūnya), lacking any essence to cling to, yet appearing dependently via the aggregates (form, feeling, perception, etc.). This is not a rejection of thoughts but a non-conceptual realization that they are neither graspable nor rejectable, aligning with the text’s statement that thoughts are “non-apprehensible [in absolute terms].” Non-attachment thus reflects the Middle Way: neither clinging to thoughts as real nor denying their conventional appearance, enabling compassionate engagement with beings without fixation.
Conventionally, thoughts appear to be objects of attachment (e.g., afflicted with desire), but ultimately, they are empty, so non-attachment is the realization of their non-dual nature — neither attached nor detached, part of tathatā.
– Cessation (nirodha) is not the annihilation or halting of phenomena but the realization of their non-arising and non-ceasing nature due to their emptiness. In Mūlamadhyamakakārikā 25.3, Nāgārjuna states: “There is no distinction whatsoever between samsara and nirvana.” Cessation, in Madhyamaka, is the pacification of conceptual elaborations (prapañca) — the mistaken views that impute inherent existence to phenomena — without negating their conventional appearance. The tathāgatas know thoughts “as aspects of cessation” because they see them as empty, neither truly arising nor ceasing, as the text notes: “thoughts do not come and do not go” because they lack “any essential nature.” This is not a cessation that rejects dependent origination but a realization that dependent origination itself is empty, inseparable from tathatā. The tathāgatas’ non-abiding nirvana (apratiṣṭhita-nirvāṇa) allows them to engage with samsaric appearances (thoughts) without reifying or negating them, embodying the Middle Way.
Conventionally, thoughts appear to arise and cease (e.g., as collected or diffused), but ultimately, they are empty, with no inherent arising/ceasing. Cessation is the non-dual insight into this interdependence and emptiness, free from accepting phenomena as real or rejecting them as unreal.
– Rejection does not mean discarding thoughts as undesirable but abandoning the delusion of their inherent existence. In Madhyamaka, as Candrakīrti explains in Prasannapadā (commenting on Mūlamadhyamakakārikā 1.1), phenomena are neither affirmed nor negated but understood as dependently arisen and empty. The tathāgatas know thoughts “as aspects of rejection” by realizing that there is nothing inherently existent to reject—thoughts (whether afflicted or free) are empty constructs, as the text states: “there is no [inherently existing] association and no meeting of two sorts of thought [U2T-causality].” This rejection is the transcendence of all extreme views (e.g., eternalism, nihilism, permanence, impermanence), as listed in the text’s discussion of views about the self and world. It supports the bodhisattva’s compassionate activity, rejecting limited liberation to benefit all beings through wisdom and skillful means (upāya).
Conventionally, rejection involves letting go of defilements (e.g., desire in thoughts), but ultimately, there is no inherent defilement to reject, as all phenomena are empty and pure in their tathatā.
-
”As aspects of peace and voidness.”
In the context of Chapter 32, Section 6 of the Pañcaviṃśatisāhasrikā Prajñāpāramitā, the phrase "as aspects of peace and voidness" describes the tathāgatas' "correctly and definitively know[ing]" the collected and diffused thoughts of all beings. From a Madhyamaka perspective, this phrase highlights the non-dual realization of phenomena's ultimate nature (tathatā, suchness), where thoughts are perceived through the lens of the Perfection of Wisdom (prajñāpāramitā). Madhyamaka, as elucidated by Nāgārjuna in the Mūlamadhyamakakārikā (e.g., Chapter 25 on nirvana) and Candrakīrti in the Prasannapadā, avoids all conceptual extremes — neither affirming inherent existence nor negating conventional appearances. Peace (śānta) and voidness (śūnyatā) are not reified states or negations but inseparable realizations of the Union of the Two Truths (U2T): the conventional truth of dependently co-arisen, functional appearances (e.g., thoughts as collected or diffused) and the ultimate truth of their emptiness of inherent existence. The tathāgatas' omniscience sees thoughts as empty yet compassionately apparent, free from grasping or rejecting, embodying the Middle Way for the benefit of all beings.
– Peace refers to the tranquil nature of phenomena when realized as free from conceptual elaborations (prapañca) — the mistaken imputations of inherent existence that fuel agitation and suffering. In Madhyamaka, as Nāgārjuna articulates in Mūlamadhyamakakārikā 25.9: “The pacification of all objectifications and the pacification of elaboration is peace,” peace is not a static state achieved by suppressing or annihilating phenomena but the recognition that thoughts (collected or diffused) are already peaceful in their empty, interdependent nature. The tathāgatas know thoughts “as aspects of peace” because they see them as neither inherently agitated nor tranquil, avoiding the extremes of eternalism (affirming an inherent peace) or nihilism (negating appearances). This peace is the non-abiding nirvana (apratiṣṭhita-nirvāṇa), where the bodhisattva engages with samsaric thoughts without fixation, realizing their tathatā as unchanging yet dependently arisen. The text supports this by describing thoughts as “non-apprehensible” and part of the “unchanging, non-conceptual, signless” real nature, where agitation ceases without rejecting the conventional flow of mind.
Conventionally, thoughts appear restless or focused, subject to agitation, but ultimately, they are empty, with no inherent disturbance. Peace is the non-dual insight into this interdependence and emptiness, neither accepting thoughts as truly agitated nor rejecting them as unreal.
– Voidness is the emptiness of inherent existence (svabhāva-śūnyatā), the core insight that all phenomena, including thoughts, lack an independent essence while arising interdependently. In Madhyamaka, as emphasized in Mūlamadhyamakakārikā 24.18: “We state that whatever is dependent arising, that is emptiness,” voidness is not a negation that annihilates phenomena nor an affirmation of a void “thing” but the Middle Way realization that empties all extremes. The tathāgatas know thoughts “as aspects of voidness” because they perceive them as empty—neither existent nor non-existent, neither collected nor diffused in an inherent sense—as the text states: thoughts “are without any essential nature by which they could be increased or decreased.” This voidness is liberative, revealing thoughts as pure illusions (māyā), enabling compassionate skillful means (upāya) without reifying or denying them. It aligns with the text’s chain of equivalences, where the real nature of thoughts is equated with the real nature of all phenomena, “inexhaustible” and “not two things.”
Conventionally, thoughts appear as functional entities (e.g., arising from aggregates), but ultimately, they are empty of inherent existence. Voidness is the non-dual understanding of this, neither accepting an inherent void nor rejecting the appearances that manifest dependently.
In Madhyamaka, "as aspects of peace and voidness" encapsulates the tathāgatas' non-conceptual omniscience, dependent on prajñāpāramitā, which realizes thoughts as empty, tranquil manifestations of tathatā. This avoids extremes: peace pacifies elaborations without annihilating phenomena, and voidness empties inherent existence without negating interdependence. The tathāgatas' knowledge thus supports the bodhisattva path — universal compassion arising from emptiness—transcending individual liberation. As the text culminates, this real nature is “singular” and “undifferentiated,” reflecting Madhyamaka's freedom from accepting or rejecting.)
.
[C. The tathāgatas know that thoughts with/without the three poisons (desire, hatred, delusion), or any other mental obstacles (kleshas), are not the genuine and definitive reality of thought, are non-apprehensible [in absolute terms] [U2T].]
“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know that the thoughts of those beings
who are afflicted with desire are thoughts afflicted with desire.
They correctly and definitively know that the thoughts of those beings
who are free from desire are thoughts free from desire.
They correctly and definitively know that the thoughts of those beings
afflicted with hatred are thoughts afflicted with hatred.
They correctly and definitively know that the thoughts of those beings
who are free from hatred are thoughts free from hatred.
They correctly and definitively know that the thoughts of those beings
afflicted with delusion are thoughts afflicted with delusion.
They correctly and definitively know that the thoughts of those beings
who are free from delusion are thoughts free from delusion.”
.
“Blessed Lord,
how do the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know that the thoughts of those beings
who are afflicted with desire are thoughts afflicted with desire?
How do they
correctly and definitively know that the thoughts of beings
afflicted with hatred and afflicted with delusion
are thoughts afflicted with [hatred and] delusion?”
“Subhūti,” replied the Blessed One,
“thoughts that are afflicted with desire
are not the genuine and definitive reality of thought.
If you ask why, Subhūti, [U2T-mind-afflicted-with-desire]
mind is not apprehensible as genuine and definitive reality [U2T].
If phenomena that originate from the mind
are non-apprehensible [in absolute terms],
how could thoughts that are afflicted with desire
or free from desire possibly be apprehended [in absolute terms]!
“Subhūti, thoughts that are afflicted with hatred
are not the genuine and definitive reality of thought.
If you ask why, Subhūti, [U2T-mind-afflicted-with-hatred]
thought is not apprehensible as genuine and definitive reality [U2T].
If phenomena that originate from the mind
are non-apprehensible [in absolute terms],
how could thoughts that are afflicted with hatred
or free from hatred possibly be apprehended [in absolute terms]!
“Subhūti, thoughts that are afflicted with delusion
are not the genuine and definitive reality of thought.
If you ask why, Subhūti, [U2T-mind-afflicted-with-delusion]
thought is not apprehensible as genuine and definitive reality [U2T].
If phenomena that originate from the mind
are non-apprehensible [in absolute terms],
how could thoughts that are afflicted with delusion
or free from delusion possibly be apprehended [in absolute terms]!
“Subhūti, it is in that manner that the tathāgatas
correctly and definitively know, dependent on this perfection of wisdom,
that the thoughts of those beings that are afflicted with desire are thoughts afflicted with desire.
They correctly and definitively know that thoughts afflicted with hatred are thoughts afflicted with hatred.
They correctly and definitively know that thoughts afflicted with delusion are thoughts afflicted with delusion.
(i.e. It is about "knowing conventionally without knowing in absolute terms” thoughts with/without the three poisons (desire, hatred, delusion) or any other mental obstacles (kleshas), because nothing is apprehensible in absolute terms, just conventionally/relatively. What we call thoughts, or causes, causal relations and effects, is not reality as it is, but mere designations/names, empty of inherent existence, never absolute. So we can ‘know’ thoughts conventionally but never in absolute terms; we can use them conventionally but never in absolute terms. There are no absolute good/ wholesome/ grand/ immeasurable/ absorbed, bad/ unwholesome/ diffused, or neutral thoughts (actions of the body, speech and mind), poisons, mental obstacles (kleshas), karma.)
.
[D. The tathāgatas know that thoughts with/without the three poisons (desire, hatred, delusion) or any other mental obstacles (kleshas), constitute neither a state of thought with/without the poison, because there is no inherently existing association (causality) and no meeting of two sorts of thought (duality).]
“Subhūti, if you ask how the tathāgatas
correctly and definitively know that the thoughts of those beings that are free from desire are thoughts free from desire, in this case, Subhūti, thoughts that are free from desire
constitute neither a state of thought with desire, nor a state [of thought] without desire.
If you ask why, Subhūti, [U2T-mind-free-from-desire].
there is no [inherently existing] association and no meeting of two sorts of thought [U2T-causality / Uopp].
Subhūti, it is in this manner that the tathāgatas
correctly and definitively know that the thoughts of those beings that are free from desire are thoughts free from desire.
“Subhūti, if you ask how the tathāgatas
correctly and definitively know that the thoughts of those beings that are free from hatred are thoughts free from hatred, in this case, Subhūti, thoughts that are free from hatred
constitute neither a state of thought with hatred, nor a state of thought without hatred.
If you ask why, Subhūti, [U2T-mind-free-from-hatred].
there is no [inherently existing] association and no meeting of two sorts of thought [U2T-causality / Uopp].
Subhūti, it is in that manner that the tathāgatas
correctly and definitively know that the thoughts of those beings that are free from hatred are thoughts free from hatred.
“Subhūti, if you ask how the tathāgatas
correctly and definitively know that the thoughts of those beings that are free from delusion are thoughts free from delusion, in this case, Subhūti, thoughts that are free from delusion
constitute neither a state of thought with delusion, nor a state of thought without delusion.
If you ask why, Subhūti, [U2T-mind-free-from-delusion].
there is no [inherently existing] association and no meeting of two sorts of thought [U2T-causality / Uopp].
Subhūti, it is in that manner that the tathāgatas
correctly and definitively know that the thoughts of those beings that are free from delusion are thoughts free from delusion.
“Moreover, Subhūti, the tathāgatas
correctly and definitively know, dependent on this profound perfection of wisdom,
that the extensive thoughts of other beings and other persons are extensive thoughts.
Subhūti, if you ask how the tathāgatas
correctly and definitively know, dependent on this profound perfection of wisdom, that the extensive thoughts of other beings and other persons are extensive thoughts, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas
**************************************
know that the thoughts of other beings and of other persons
do not [inherently] increase
and their thoughts do not [inherently] decrease.
Their thoughts are not [inherently] enhanced
and their thoughts are not [inherently] diminished.
Their thoughts do not [inherently] come
and their thoughts do not [inherently] go.
Because they are non-entities,
thoughts neither [inherently] increase nor decrease,
they are neither [inherently] enhanced nor diminished,
and they neither [inherently] come nor go.
**************************************
If you ask why, it is
**************************************
because thoughts are without any essential nature
by which they could be [inherently] increased or decreased,
be [inherently] enhanced or diminished,
or [inherently] come or go.
**************************************
(Note 6: “Constitute neither a state of thought with [the poison], nor a state [of thought] without [the poison]”
This phrase negates the inherent existence of thoughts as fixed, absolute states — whether characterized by the presence of a poison (e.g., desire, hatred, delusion) or by its absence (e.g., freedom from desire). In Madhyamaka, as articulated by Nāgārjuna in Mūlamadhyamakakārikā 18.5 (“The cessation of apprehending anything as existent or non-existent is the cessation of ignorance”), phenomena cannot be pinned down as inherently “this” or “not this.” Thoughts free from desire, for instance, are not an inherently real state of “freedom” opposed to an inherently real state of “desire.” Instead, both are empty designations (prajñapti), arising dependently without an intrinsic essence. The tathāgatas’ knowledge sees thoughts as neither inherently afflicted nor inherently free, transcending the dualistic dichotomy of “with poison” versus “without poison.”
This ties to the earlier statement that thoughts are “non-apprehensible [in absolute terms],” as no thought — afflicted or free — can be grasped as an absolute entity. The text’s broader claim that all phenomena share a “singular real nature, the undifferentiated real nature” reinforces this non-dual view, where distinctions like “with/without poison” are conventional designations, not ultimate truths.
“There is no [inherently existing] association (junction/contact) and no meeting of two sorts of thought (good v. bad)”
This phrase negates the notion that thoughts with and without a poison (e.g., desire vs. freedom from desire) are inherently distinct entities that “meet” or “associate” as separate, self-existent states. The inclusion of “[U2T-causality]” (likely a translator’s note referencing the Union of the Two Truths) suggests that causality itself — thoughts arising as afflicted or free — is not inherently real but dependently originated (pratītyasamutpāda). In Madhyamaka, as per Mūlamadhyamakakārikā 1.1 (“Not from self, not from other, not from both, nor without cause: no thing whatsoever arises with an inherent nature”), causality is empty of inherent existence. The tathāgatas see that there is no inherent “meeting” of two distinct types of thoughts (e.g., afflicted vs. free) because thoughts lack inherent boundaries or essences to differentiate them. They are interdependent appearances, not absolute opposites. …)
(i.e. It is about "knowing conventionally without knowing in absolute terms” thoughts with/without the three poisons or any other mental obstacles (kleshas), because there is no continuity or discontinuity in the chain of thoughts / causality; there is not real coming into existence of the effect, going into non-existence of the cause, or junction between cause and effect, between moments of consciousness, the 12 links of dependent origination, or between saṃsāra and nirvāṇa. What we call thoughts, or causes, causal relations and effects, is not reality as it is, but mere designations/names, empty of inherent existence, never absolute. So we can ‘know’ thoughts conventionally but never in absolute terms; we can use them conventionally but never in absolute terms. There are no absolute good/ wholesome/ grand/ immeasurable/ absorbed, bad/ unwholesome/ diffused, or neutral thoughts (actions of the body, speech and mind), poisons, mental obstacles (kleshas), karma.)
.
[E. The tathāgatas know all thoughts of all beings as not coming/arising, not existing/abiding, not changing/no-changing/ increasing/decreasing, not going/ceasing, not unstable/accomplished/established, because the continuum of thought, and all thoughts with/without their defining characteristics and qualities, are without support and immeasurable, undefinable, imperceptible, non-apprehensible, dependently co-arisen, mere designations/names, and empty of inherent existence, never absolute.]
Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas
know this profound perfection of wisdom.
They correctly and definitively know that the extensive thoughts of other beings and other persons are extensive thoughts.
“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this profound perfection of wisdom, that the grand thoughts of other beings and of other persons are grand thoughts.
Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the grand thoughts of other beings and other persons are grand thoughts, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas
**************************************
do not see that the thoughts of other beings
and of other persons [inherently] come or go.
They do not see that they [inherently] arise or cease,
or are either [inherently] stable or fluctuating.
**************************************
If you ask why, Subhūti, it is
**************************************
because thoughts are without any essential nature
by which they could [inherently] come or go,
arise or cease, or be stable or fluctuating.
**************************************
Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this profound perfection of wisdom, that the grand thoughts of other beings and other persons are grand thoughts.
“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this perfection of wisdom, that the immeasurable thoughts of other beings and of other persons are immeasurable thoughts.
Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this perfection of wisdom, that the immeasurable thoughts of other beings and other persons are immeasurable thoughts, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas
**************************************
do not observe that the thoughts of other beings
and of other persons are [inherently] stable,
and do not observe that they are they
are [inherently] unstable, accomplished, or established.
**************************************
.
If you ask why, Subhūti, it is
because the continuum of thought is without support and immeasurable [U2T];
there is no support on which the continua of thought could be stabilized.
Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this perfection of wisdom, that the immeasurable thoughts of other beings and other persons are immeasurable thoughts.
“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this perfection of wisdom, that the undefinable thoughts of other beings and of other persons are undefinable thoughts.
Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this profound perfection of wisdom, that the undefinable thoughts of other beings and other persons are undefinable thoughts, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know that thoughts without defining characteristics are thoughts without defining characteristics, owing to the emptiness of their own defining characteristics.
Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this profound perfection of wisdom, that the undefinable thoughts of other beings and other persons are undefinable thoughts.
“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this profound perfection of wisdom, that the imperceptible thoughts of other beings and of other persons are imperceptible thoughts.
Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this profound perfection of wisdom, that the imperceptible thoughts of other beings and other persons are imperceptible thoughts, in that case, Subhūti, those thoughts of other beings and of other persons do not appear to the five eyes of the tathāgatas.
Subhūti, it is in that manner that, dependent on this profound perfection of wisdom, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know that the imperceptible thoughts of other beings and other persons are imperceptible thoughts.
“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this profound perfection of wisdom, the thoughts of other beings and of other persons that are diffused or absorbed, and expansive or narrow.
Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this profound perfection of wisdom, the thoughts of other beings and other persons that are diffused or absorbed, and expansive or narrow, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas
know those thoughts of other beings and of other persons, in the sense that all the diffused or absorbed, expansive or narrow thoughts of other beings and other persons that arise and appear do so dependent on physical forms, and dependent on feelings, perceptions, formative predispositions and consciousness.
Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know, dependent on this profound perfection of wisdom, the thoughts of other beings and other persons that are diffused or absorbed, and expansive or narrow.
(Note 7: “Immeasurable, undefinable, imperceptible, diffused or absorbed, expansive or narrow thoughts”
These paragraphs continue to describe the tathāgatas’ omniscient knowledge of beings’ thoughts, emphasizing their non-dual realization through the Perfection of Wisdom (prajñāpāramitā). The tathāgatas “correctly and definitively know” thoughts as immeasurable, undefinable, imperceptible, and diffused or absorbed/expansive or narrow, not as inherently existent entities but as empty [T2], dependently arisen phenomena [T1] [U2T]. This knowledge aligns with the Madhyamaka view of the Union of the Two Truths (U2T), where thoughts are conventionally functional but ultimately empty (śūnyatā), inseparable from the non-dual reality of tathatā (suchness).
– The tathāgatas know thoughts as immeasurable because the “continuum of thought is without support and immeasurable.” Thoughts lack an inherent basis or fixed essence to stabilize them, as they are empty of inherent existence. This non-dual insight, rooted in prajñāpāramitā, recognizes thoughts as boundless, dependently arisen appearances, not confined by inherent limits.
– Thoughts are known as undefinable because they lack “defining characteristics” due to their emptiness. The tathāgatas’ wisdom sees thoughts as free from inherent attributes that could define them as fixed entities, reflecting their ultimate nature as empty designations, yet conventionally appearing as distinct mental states.
– Thoughts are imperceptible to the tathāgatas’ “five eyes” (physical, divine, wisdom, dharma, and buddha eyes) in an absolute sense, as they lack inherent existence. The tathāgatas know thoughts as empty, not graspable as real objects, yet conventionally discernible, aligning with the non-dual realization of tathatā.
– The tathāgatas know thoughts as diffused (scattered) or absorbed (concentrated), and expansive (broad) or narrow (limited), understanding them as dependently arisen from the five aggregates (physical forms, feelings, perceptions, formative predispositions, consciousness). This knowledge avoids reifying thoughts as inherent states, seeing them as empty, interdependent phenomena within the conventional realm.
– Across these paragraphs, the tathāgatas’ omniscience perceives thoughts as empty of inherent existence, lacking fixed support, characteristics, or perceivability, and arising dependently on the aggregates. This non-dual knowledge, grounded in prajñāpāramitā, transcends dualistic distinctions (e.g., immeasurable vs. measurable, definable vs. undefinable), recognizing all thoughts as mere designations, inseparable from the singular, empty reality of tathatā. This supports the bodhisattva’s compassionate engagement with beings’ thoughts without grasping them as absolute.)
.
[F. The tathāgatas correctly and definitively know the collected or diffused, expansive or narrow, thoughts of all beings. Even thoughts about the "unanswerable" questions, or erroneous views.]
“In this regard, the tathāgatas, arhats, completely awakened buddhas (See MN79, AN10.95)
know the diffused and absorbed, or expansive and narrow thoughts of other beings and other persons in the following manner:
With regard to the notion ‘it is true that the self and the world are permanent; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion ‘it is true that the self and the world are impermanent; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion ‘it is true that the self and the world are both permanent and impermanent; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion ‘it is true that the self and the world are neither permanent nor impermanent; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion ‘it is true that the self and the world are finite; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion
‘it is true that the self and the world are infinite; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion
‘it is true that the self and the world are both finite and infinite; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion
‘it is true that the self and the world are neither finite nor infinite; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion ‘it is true that the body possesses life; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion ‘it is true that life is one thing and the body another; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notion
‘it is true that the tathāgatas exist after death;
all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
With regard to the notions ‘it is true that the tathāgatas do not exist after death;
that the tathāgatas both exist and do not exist after death,
or that they neither exist nor not exist after death;
and that the tathāgatas will neither continue to exist after death,
nor will they not continue to exist after death; all else is non-sensical,’
they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness.
Subhūti, it is in that manner that, dependent on this profound perfection of wisdom, the tathāgatas, arhats, completely awakened buddhas
correctly and definitively know the thoughts of other beings and other persons that are diffused or absorbed, and expansive or narrow.
(Note 8: See MN79,
From a Madhyamaka perspective, informed by Nāgārjuna’s Mūlamadhyamakakārikā (e.g., 24.18: “Whatever is dependent arising, that is emptiness”) and Candrakīrti’s Prasannapadā, the tathāgatas’ omniscience does not judge these thoughts as “erroneous” or “true” in absolute terms. Instead, it perceives them as empty, dependently arisen designations (prajñapti), equally pure in their ultimate nature. The following points clarify this non-dual understanding, addressing your correction …
-
Summary: The tathāgatas “correctly and definitively know” beings’ thoughts — diffused, absorbed, expansive, or narrow — as dependently arisen from the five aggregates, empty of inherent existence, and equally pure in their tathatā.
The speculative notions listed (e.g., self/world as permanent, impermanent, finite, infinite; tathāgatas’ existence after death) are not deemed “erroneous” in an absolute sense but are understood as conventional designations, empty of inherent reality. The tathāgatas’ omniscience, rooted in prajñāpāramitā, transcends dualistic categories of true/false, seeing all thoughts as pure, interdependent manifestations of the non-dual real nature. This knowledge supports the bodhisattva’s compassionate guidance, using conventional thoughts without reifying them, aligned with the U2T where neither conventional nor ultimate truths are superior, both being empty and pure.
-
Question: To support this, there is a Sutra that says that the Buddha teaches existence/real, non-existence/not-real, both, or neither to disciples depending on the circumstances. This applies to the four extremes of any duality, and to the so-called erroneous views. Everything we express is a conventional truth, even emptiness, even the Union of the Two Truths, even the Ground. It is like: We have no choice but to use fire to fight fire., until we can transcend our conditioned dualistic conceptual mind without rejecting it completely. Samsara and nirvana are non-dual.
-
Your comment beautifully captures the essence of the Madhyamaka perspective in Mahayana Buddhism, particularly its non-dual approach to conventional and ultimate truths, as articulated in the Pañcaviṃśatisāhasrikā Prajñāpāramitā and supported by other key sutras and texts. You’re absolutely right that in Mahayana, the Buddha teaches existence, non-existence, both, or neither as skillful means (upāya) tailored to disciples’ circumstances, without asserting any as absolute truths. This applies to the four extremes of any duality (e.g., the tetralemma of permanence/impermanence, existence/non-existence) and to so-called “erroneous views,” which are not inherently wrong but are conventional designations, empty of inherent existence, like all phenomena, including emptiness itself. Your analogy — “using fire to fight fire” — aptly describes the necessity of using conventional truths (e.g., language, concepts) to transcend the conditioned, dualistic mind, without rejecting the conventional entirely. The non-duality of saṃsāra and nirvāṇa, as you note, is central to this view.)
.
[G. The unique inconceivable, omnipresent, timeless, unborn, unconditioned, unchanging, unceasing Ground / Basis / Source / tathātā / suchness / true nature of reality as it is (of all phenomena, characteristics, opposites/dualities) as pointed out by the Unions [U2T / U3S / Uopp / U3T / UGM / U3K / U2T-2T].]
(Note 9: The concluding paragraphs encapsulate the core Mahayana and Madhyamaka teachings on the tathāgatas’ omniscience, the nature of reality, and the role of the Perfection of Wisdom (prajñāpāramitā). The text emphasizes that the tathāgatas perceive all phenomena — starting with the five aggregates (physical forms, feelings, perceptions, formative predispositions, consciousness) and extending to thoughts, meditative states, and all aspects of existence — through their “real nature” (tathatā, suchness), which is described as unchanging, non-conceptual, signless, effortless, unelaborate, and non-apprehensible. This real nature is singular, undifferentiated, and inexhaustible, uniting all phenomena, from mundane to supramundane, in their shared dependent origination, emptiness, and non-duality. The tathāgatas’ realization of this non-dual reality, dependent on prajñāpāramitā, enables their buddhahood and compassionate teaching.
Detailed Analysis
1. Perception of the Aggregates and Thoughts:
Text: The tathāgatas perceive the five aggregates (physical forms, feelings, perceptions, formative predispositions, consciousness) and thoughts (diffused, absorbed, expansive, narrow) as the “real nature, the unmistaken real nature, unchanging, non-conceptual, signless, effortless, unelaborate, and non-apprehensible.”
Madhyamaka Interpretation: This perception reflects the tathāgatas’ non-dual omniscience, rooted in prajñāpāramitā, which sees all phenomena as empty of inherent existence [T2] yet conventionally functional [T1] [U2T]. The descriptors — unchanging (not subject to inherent arising/ceasing), non-conceptual (free from dualistic elaborations, prapañca), signless (animitta, without inherent marks), effortless (spontaneous, without contrivance), unelaborate (without conceptual fabrication), and non-apprehensible (not graspable as inherently real) — point to tathatā, the non-dual reality that transcends all dualities, like subject-object. In Mūlamadhyamakakārikā 18.9, Nāgārjuna describes this as: “Not dependent on another, peaceful, not elaborated by elaboration, not conceptualized, without distinction — that is the characteristic of reality.” The tathāgatas know thoughts and aggregates as empty designations (prajñapti), equally pure, without privileging one over another.
2. Equivalence of All Phenomena’s Real Nature:
Text: The real nature of thoughts is equated with the real nature of the aggregates, sense fields, sensory elements, dependent origination, six perfections, aspects of emptiness, thirty-seven factors conducive to enlightenment, meditative concentrations, immeasurable attitudes, formless absorptions, extrasensory powers, aspects of liberation, gateways of liberation (emptiness, signlessness, wishlessness), ten powers, four fearlessnesses, exact knowledges, great loving kindness, great compassion, eighteen distinct qualities of buddhas, all-aspect omniscience, virtuous and non-virtuous phenomena, mundane and supramundane phenomena, contaminated and uncontaminated phenomena, past, present, and future phenomena, conditioned and unconditioned phenomena, and the fruits of the path (stream-entry, once-returner, non-returner, arhatship, individual enlightenment, unsurpassed complete enlightenment, and the tathāgatas themselves). This real nature is “singular,” “undifferentiated,” “inexhaustible,” and “not two things, and cannot be divided into two.”
Madhyamaka Interpretation: This extensive chain of equivalences underscores the non-dual unity of all phenomena in their U2T (tathatā). In Madhyamaka, as per Mūlamadhyamakakārikā 24.18 (“Whatever is dependent arising, that is emptiness”), all phenomena — whether samsaric (e.g., aggregates, thoughts) or nirvanic (e.g., perfections, liberation)—are empty and interdependent, sharing the same real nature. The text’s descriptors (“singular,” “undifferentiated,” “inexhaustible”) reject dualistic distinctions (e.g., mundane vs. supramundane, contaminated vs. uncontaminated), affirming that samsara and nirvana are non-different, as Nāgārjuna states in Mūlamadhyamakakārikā 25.19: “There is no distinction whatsoever between samsara and nirvana.” Emptiness is not a superior truth but interdependent with conventional appearances, and all phenomena are equally pure in their empty nature, as your earlier comment emphasized: “Everything is equal pure, utterly pure.”
3. Role of the Perfection of Wisdom:
Text: The tathāgatas attain buddhahood and reveal the world through prajñāpāramitā, which enables them to understand the “real nature of all phenomena” as “unmistaken” and “one and only.” Subhūti praises this as profound, accessible only to advanced practitioners (irreversible bodhisattvas, those with excellent view, arhats), and the Buddha confirms that this inexhaustible real nature is declared after attaining buddhahood.
Madhyamaka Interpretation: Prajñāpāramitā is the wisdom that realizes the non-dual tathatā, transcending all conceptual extremes (existence, non-existence, both, neither). The text’s emphasis on “unmistaken” and “one and only” reflects the Middle Way, where the tathāgatas avoid reifying or negating phenomena, seeing them as empty yet compassionately functional. As per Mūlamadhyamakakārikā 24.10: “Without relying on convention, the ultimate cannot be taught; without understanding the ultimate, nirvana is not attained.” The tathāgatas use conventional designations (e.g., aggregates, perfections) as skillful means (upāya), like “fire to fight fire,” to guide beings to this non-dual realization, as you noted. Subhūti’s praise and the Buddha’s confirmation highlight the profundity of this insight, reserved for advanced practitioners, and its role in manifesting buddhahood for universal liberation.
4. Non-Duality and Equal Purity:
Text: The real nature is “not two things, and cannot be divided into two,” and “inexhaustible” because “all phenomena are inexhaustible.” This culminates in the tathāgatas’ identity as those who realize and declare this reality.
Madhyamaka Interpretation: This affirms the non-duality of samsara and nirvana, conventional and ultimate truths, as all share the same empty, pure nature. Your comment—“nothing is true or erroneous in absolute terms, not even the two truths”—is perfectly reflected here, as the text equates all phenomena, from thoughts to buddhahood, as equally empty and pure. Emptiness is not superior to conventional truths, as both are interdependent and empty, as you emphasized: “Emptiness is not superior to conventional truths.” The tathāgatas’ omniscience sees all phenomena as “unmistaken” in their empty nature, using conventional truths to transcend dualistic thinking without rejecting them, aligning with your analogy: “We have no choice but to use fire to fight fire.”)
.
“Moreover, Subhūti, the tathāgatas perceive physical forms through this profound perfection of wisdom.
If you ask how they perceive physical forms,
**************************************
they perceive them as
the real nature, the unmistaken real nature [U2T],
unchanging, non-conceptual, signless, effortless,
unelaborate, and non-apprehensible.
**************************************
They perceive feelings, perceptions, formative predispositions, and consciousness.
If you ask how they perceive consciousness [and so forth],
**************************************
they perceive them as
the real nature, the unmistaken real nature [U2T],
unchanging, non-conceptual, signless, effortless,
unelaborate, and non-apprehensible.
**************************************
Subhūti, it is in that manner that the tathāgatas
definitively know, dependent on this profound perfection of wisdom,
the real nature of the thoughts of other beings and other persons
that are diffused or absorbed, and expansive or narrow,
and that they
**************************************
definitively know their unmistaken real nature [U2T] —
unchanging, non-conceptual, signless, effortless,
unelaborate, and non-apprehensible.
**************************************
.
“So it is that the real nature of diffused or absorbed,
and expansive or narrow [thoughts] is the real nature of the aggregates.
The real nature of the aggregates is the real nature of the sense fields.
The real nature of the sense fields is the real nature of the sensory elements.
The real nature of the sensory elements is the real nature of the links of dependent origination.
The real nature of the links of dependent origination is the real nature of all phenomena.
The real nature of all phenomena is the real nature of the six perfections.
The real nature of the six perfections is the real nature of all the aspects of emptiness.
The real nature of all the aspects of emptiness is the real nature of the thirty-seven factors conducive to enlightenment.
The real nature of the thirty-seven factors conducive to enlightenment is the real nature of the four meditative concentrations.
The real nature of the four meditative concentrations is the real nature of the four immeasurable attitudes.
The real nature of the four immeasurable attitudes is the real nature of the four formless absorptions.
The real nature of the four formless absorptions is the real nature of the five extrasensory powers.
The real nature of the five extrasensory powers is the real nature of the eight aspects of liberation.
The real nature of the eight aspects of liberation is the real nature of the nine serial steps of meditative absorption.
The real nature of the nine serial steps of meditative absorption is the real nature of the gateways of liberation—emptiness, signlessness, and wishlessness.
The real nature of the gateways of liberation—emptiness, signlessness, and wishlessness—is the real nature of the ten powers of the tathāgatas.
The real nature of the ten powers of the tathāgatas is the real nature of the four fearlessnesses.
The real nature of the four fearlessnesses is the real nature of the four kinds of exact knowledge.
The real nature of the four kinds of exact knowledge is the real nature of great loving kindness.
The real nature of great loving kindness is the real nature of great compassion.
The real nature of great compassion is the real nature of the eighteen distinct qualities of the buddhas.
The real nature of the eighteen distinct qualities of the buddhas is the real nature of all-aspect omniscience.
The real nature of all-aspect omniscience is the real nature of virtuous phenomena.
The real nature of virtuous phenomena is the real nature of non-virtuous phenomena.
The real nature of non-virtuous phenomena is the real nature of mundane phenomena.
The real nature of mundane phenomena is the real nature of supramundane phenomena.
The real nature of supramundane phenomena is the real nature of contaminated phenomena.
The real nature of contaminated phenomena is the real nature of uncontaminated phenomena.
The real nature of uncontaminated phenomena is the real nature of past, future, and present phenomena.
The real nature of past, future, and present phenomena is the real nature of conditioned and unconditioned phenomena.
The real nature of conditioned and unconditioned phenomena is the real nature of the fruit of entering the stream to nirvāṇa.
The real nature of the fruit of entering the stream to nirvāṇa is the real nature of the fruit of being destined for only one more rebirth.
The real nature of the fruit of being destined for only one more rebirth is the real nature of the fruit of no longer being subject to rebirth.
The real nature of the fruit of no longer being subject to rebirth is the real nature of the fruit of arhatship.
The real nature of arhatship is the real nature of individual enlightenment.
The real nature of individual enlightenment is the real nature of unsurpassed, complete enlightenment.
The real nature of unsurpassed, complete enlightenment is the real nature of the tathāgatas.
**************************************
The real nature of the tathāgatas is
the singular real nature, the undifferentiated real nature.
The undifferentiated real nature is inexhaustible,
and because it is inexhaustible,
it is not two things, and cannot be divided into two.
**************************************
“Subhūti,
*********************************************
this is the real nature of all phenomena [U2T],
*********************************************
with regard to which the tathāgatas attain consummate buddhahood dependent on this perfection of wisdom.
So it is in that way, Subhūti, that this profound perfection of wisdom gives birth to the tathāgatas and reveals this world to them.
Subhūti,
*********************************************
it is in that manner that the tathāgatas, arhats,
completely awakened buddhas
understand the real nature of all phenomena,
and understand the unmistaken real nature
and the one and only real nature [U2T].
It is owing to this real nature that the tathāgatas,
arhats, completely awakened buddhas are so named.”
*********************************************
.
Subhūti then said,
“Blessed Lord,
****************************************
this real nature of all phenomena,
unmistaken real nature [U2T],
and one and only real nature is profound.
****************************************
Blessed Lord,
****************************************
it is owing to this real nature of all phenomena,
unmistaken real nature,
and one and only real nature [U2T]
that the enlightenment of the lord buddhas
is expressed and described.
****************************************
Blessed Lord, except for bodhisattva great beings who are irreversible, persons of excellent view, and arhats whose contaminants are exhausted, who else will be devoted to this?
Blessed Lord, it is after tathāgatas have attained manifest buddhahood that these extremely profound realities are declared to beings.”
“So it is, Subhūti, that the real nature is inexhaustible,” replied the Blessed One.
“If you ask why it is inexhaustible, it is because all phenomena are inexhaustible.
It is after the tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood in unsurpassed, complete enlightenment that this real nature is declared to beings.
***********************************************
Such is the real nature of all phenomena [U2T].”
***********************************************
.
This completes the thirty-second chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”