Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 35 – Union of Skillful Means and the Perfection of Wisdom
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 35 – Union of Skillful Means and the Perfection of Wisdom
Last update: October 22, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
(Summary 1: The first section of Chapter 35 of The Perfection of Wisdom in Twenty-Five Thousand Lines uses a series of vivid analogies to illustrate the importance of being sustained by the perfection of wisdom and other spiritual qualities for bodhisattvas aspiring to attain unsurpassed, complete enlightenment.
The text begins with the analogy of a shipwreck at sea, where individuals who cling to objects like wood or a corpse survive, while those who do not perish.
Similarly, bodhisattvas with faith, devotion, and perseverance but who fail to engage deeply with the perfection of wisdom — by not committing it to writing, teaching, disseminating, or relying on it — risk falling short of their goal. They may lapse into the lesser paths of śrāvakas (disciples) or pratyekabuddhas (solitary realizers), failing to achieve all-aspect omniscience.
In contrast, those who actively sustain themselves with the perfections (generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom) and other qualities, such as the thirty-seven factors conducive to enlightenment, emptiness, and the ten powers of the tathāgatas, will transcend these interim states and progress toward full buddhahood.
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Further analogies reinforce this teaching.
An unbaked clay jar, fragile and prone to breaking, represents
bodhisattvas who lack the support of wisdom and skillful means, leading to their spiritual downfall in interim states.
Conversely, a well-baked jar or a properly caulked ship
symbolizes bodhisattvas who are fortified by the perfections and skillful means, enabling them to endure and reach their destination of enlightenment without faltering.
The text also likens unsupported bodhisattvas to an aged, sick man unable to rise without assistance, emphasizing their vulnerability to falling into lesser paths.
However, those supported by wisdom and skillful means, like the man aided by strong helpers, can confidently progress toward enlightenment, avoiding the pitfalls of the śrāvaka and pratyekabuddha levels.
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The section underscores that sustained engagement with the perfections and skillful means is essential for bodhisattvas to achieve their ultimate goal.)
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[Simile 1:] “Subhūti, you should know that this is like when a ship is wrecked at sea.
If the people on board do not catch and hold on to a piece of wood,
a wooden log, a wooden plank, a leather bag, or a human corpse,
they will surely die, Subhūti, without reaching the ocean shore.
Subhūti, when a ship is wrecked at sea,
the people on board who do catch and hold on to a piece of wood,
a wooden log, a wooden plank, a leather bag, or a human corpse will not die at sea.
They will safely reach the other shore of the ocean,
uninjured and unharmed.
They will reach dry land, uninjured and unharmed.
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“In the same way, Subhūti,
those noble sons or noble daughters
who follow the vehicle of the bodhisattvas
and who have just a little faith, a little love, and
a little devotion for this profound perfection of wisdom
do not commit this profound perfection of wisdom to writing.
They do not teach it, do not disseminate it,
do not focus their attention correctly on it, and do not rely upon it.
They do not commit to writing the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity.
They do not reveal them,
do not disseminate them,
do not focus their attention correctly on them,
and do not rely upon them.
They do not commit to writing the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, 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, or the [goals], up to and including all-aspect omniscience.
They do not reveal them, do not disseminate them,
do not focus their attention correctly on them,
and do not rely upon them.
In the interim, they will lapse from enlightenment.
Without attaining all-aspect omniscience,
they will actualize the level of the śrāvakas
or the level of the pratyekabuddhas.
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“Subhūti,
those individual followers of the vehicle of the bodhisattvas
who are endowed with faith, tolerance, devotion,
higher aspiration, love, enthusiasm, relentlessness,
and unrelenting perseverance for the sake of
consummate buddhahood in unsurpassed, complete enlightenment
do commit this profound perfection of wisdom to writing.
They transmit and disseminate it,
focusing their attention correctly on it,
and they rely upon it.
So it is that those noble sons or noble daughters have faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment.
For this reason they are sustained by the perfection of wisdom,
and they are sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity.
They are sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, 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 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, and the eighteen distinct qualities of the buddhas.
They are sustained by the [goals], up to and including all-aspect omniscience.
So, in the interim they will not be damaged.
They will transcend the level of the śrāvakas.
They will transcend the level of the pratyekabuddhas.
Having brought beings to maturity
and having refined the buddhafields,
they will attain consummate buddhahood
in unsurpassed, complete enlightenment.
[Simile 2:] “Moreover, Subhūti, you should know that this is like when a man or woman thinks of fetching water in an unbaked clay jar that has not been fired—that jar would not last long, but would swiftly break up and disintegrate.
If you ask why, it is because the jar is unbaked.
In the end it will turn to mud.
In the same way, Subhūti,
if those noble sons or noble daughters who follow the vehicle of the bodhisattvas and are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of consummate buddhahood in unsurpassed, complete enlightenment,
but nonetheless are not sustained by the perfection of wisdom;
are not sustained by skillful means;
are not sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity;
and if they are not sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities;
and if they are not sustained by the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path;
and if they are not sustained by 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 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, and the eighteen distinct qualities of the buddhas;
and if they are not sustained by [the goals], up to and including all-aspect omniscience,
then you should know that those noble sons or noble daughters
who follow the vehicle of the bodhisattvas
will be damaged in interim states.
Subhūti, if you ask what are the interim states
in which those noble sons or noble daughters
who follow the vehicle of the bodhisattvas will be damaged,
they comprise the level of the śrāvakas
and the level of the pratyekabuddhas.
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“Subhūti, it is just as when a man or a woman fetches water from a river, lake, pool, or well with a clay jar that has been well baked — you should know, Subhūti,
that the jar of this water carrier will easily be brought home.
In the same way, Subhūti,
if bodhisattva great beings who are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment
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have been sustained by the perfection of wisdom;
if they have been sustained by skillful means;
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if they have been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity;
and if they have been sustained by [all the attributes and goals], up to and including all-aspect omniscience,
then, Subhūti, those bodhisattva great beings
will not be damaged in interim states —
the level of the śrāvakas and the level of the pratyekabuddhas.
Uninjured and unharmed,
they will attain consummate buddhahood
in unsurpassed, complete enlightenment.
[Simile 3:] “Subhūti, it is just as if an ocean-going ship that has not been repaired and caulked were to set out to sea, loaded with merchandise—one should know, Subhūti, that this ship will disintegrate.
The ship will go one way and the cargo another,
so that the merchant, being unskilled in means,
will incur great misfortune and suffer the loss of great prosperity.
In the same way, Subhūti,
if bodhisattva great beings are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment,
but, nonetheless, are not sustained by the perfection of wisdom;
are not sustained by skill in means;
are not sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity;
are not sustained by any of the aspects of emptiness;
are not sustained by the thirty-seven factors conducive to enlightenment;
are not sustained by 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 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, or the eighteen distinct qualities of the buddhas;
and if they are not sustained by [the goals], up to and including all-aspect omniscience,
then you should know, Subhūti, that those bodhisattva great beings
will be damaged in the interim states.
They will be deprived of the great advantage
that is the wealth of all-aspect omniscience,
and they will suffer the loss of great prosperity.
Subhūti, if you ask what are the interim states
in which those bodhisattva great beings are damaged,
they comprise the level of the śrāvakas
and the level of the pratyekabuddhas.
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“Subhūti, it is just as if a skilled person were to launch into the water an ocean-going ship that has been properly caulked and properly prepared, and load it with merchandise—you should know, Subhūti, that this ocean-going ship would not disintegrate midway, and it would reach its destination.
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In the same way, Subhūti,
if any bodhisattva great beings are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment,
and if in addition they have also been sustained by the perfection of wisdom;
if they have been sustained by skill in means;
if they have been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity;
if they have been sustained by the aspects of emptiness, 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 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, and the eighteen distinct qualities of the buddhas;
and if they have been sustained by [the goals], up to and including all-aspect omniscience,
then you should know, Subhūti,
that those bodhisattva great beings intent on unsurpassed,
complete enlightenment will not be damaged in the interim states.
“Subhūti, they will indeed turn out like that.
If any bodhisattva great beings who are indeed endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment,
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and if in addition they have been sustained by the perfection of wisdom,
if they have been sustained by skill in means,
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if they have been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline and the perfection of generosity,
and if they have been sustained by [all the attributes and goals], up to and including all-aspect omniscience,
those bodhisattva great beings
will not fall into the level of the śrāvakas
or the level of the pratyekabuddhas.
[Simile 4:] “Subhūti, if, as an analogy, the body of an aged and decrepit old man who has reached the age of one hundred and twenty were to succumb to some illness, due to a wind, bile, or phlegm disorder, or to a combination of these, do you think, Subhūti, that this man would be able to rise from his bed unaided?”
“No, Blessed Lord!
Even if he were capable of rising from the bed,
he would not be able to walk for more than one or two krośa.
Because that man would be ravaged by old age and suffering,
he would not be able to walk far,
even if he could rise from his bed.”
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“In the same way, Subhūti,” replied the Blessed One,
“if bodhisattva great beings who are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment,
but nonetheless have not been sustained by the perfection of wisdom;
have not been sustained by skill in means;
have not been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity;
have not been sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, or [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities;
have not been sustained by the applications of mindfulness;
have not been sustained by the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the path;
have not been sustained by 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 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, or the eighteen distinct qualities of the buddhas;
and have not been sustained by [the goals], up to and including all-aspect omniscience, in that case, Subhūti, those bodhisattva great beings will fall into the interim states—the level of the śrāvakas or the level of the pratyekabuddhas.
If you ask why,
it is because they have not been sustained by the perfection of wisdom,
they have not been sustained by skillful means,
and they have not been sustained by [all the attributes and goals], up to and including all-aspect omniscience.
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“Subhūti, just as when that same aged and decrepit old man, who has reached the age of one hundred and twenty and whose body had succumbed to some illness, due to a wind, bile, or phlegm disorder, or to a combination of these, wishes to rise from his bed, and two strong men then hold and support him on his left and right sides, and urge him on, saying, ‘Sir, you may freely go wherever you wish.
You should not be afraid because we will hold
and support you on the way, as far as your destination,’
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In the same way, Subhūti,
if any bodhisattva great beings are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment,
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and if in addition they are also sustained by the perfection of wisdom;
if they are sustained by skill in means;
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if they are sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity;
if they are sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities;
if they are sustained by the applications of mindfulness;
if they are sustained by the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path;
if they are sustained by 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 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, and the eighteen distinct qualities of the buddhas;
and if they are sustained by [the goals], up to and including all-aspect omniscience,
then, Subhūti, those bodhisattva great beings
will not be damaged in the interim states.
Those bodhisattva great beings can reach the abode of unsurpassed, complete enlightenment.
If you ask why,
it is because they are not separated from the perfection of wisdom,
and they are not separated from skillful means.”
(Summary 2: The second section begins with Subhūti’s question to the Blessed One about how bodhisattvas avoid falling into the levels of śrāvakas or pratyekabuddhas by remaining connected to the perfection of wisdom and skillful means.
The Blessed One explains that bodhisattvas who practice the six perfections (generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom) with a mind attached to notions of “me” and “mine” develop conceits about their actions and identities as givers, ethical practitioners, or meditators.
Such conceptual attachments indicate a lack of understanding of the transcendent nature of the perfections, which are inherently free of such notions.
Because these bodhisattvas are not sustained by the true essence of the perfections or skillful means, they fail to grasp their non-conceptual, ultimate nature and thus fall into the interim states of śrāvakas or pratyekabuddhas, missing the path to all-aspect omniscience.
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In contrast, bodhisattvas who practice the perfections and cultivate skillful means without succumbing to notions of “me” and “mine” avoid these conceits.
They understand the perfections as non-perfections, meaning they are free from conceptual constructs and rooted in the transcendent reality of emptiness.
By dispensing gifts, maintaining ethical discipline, and cultivating wisdom without attachment to self or action, these bodhisattvas remain sustained by the perfection of wisdom and skillful means. This non-conceptual approach ensures they do not fall into the lesser paths and are able to progress toward unsurpassed, complete enlightenment.
The section emphasizes that true liberation arises from understanding the transcendent, non-conceptual nature of the perfections and practicing with skillful means, which allows bodhisattvas to transcend interim states and achieve full buddhahood.)
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“Blessed Lord,
how do individual followers of the vehicle of the bodhisattvas not fall into the level of the śrāvakas or the level of the pratyekabuddhas because they are not separated from the perfection of wisdom or from skillful means?”
“Subhūti,” replied the Blessed One,
“it is excellent that you think to question the Tathāgata about this matter for the sake of individuals who follow the vehicle of the bodhisattvas.
Excellent! In this regard, Subhūti,
at the beginning, when individual followers of the vehicle of the bodhisattvas dispense gifts,
they do so with a mind that succumbs to [notions of] ‘me’ and ‘mine’.
When they maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom,
they do so with a mind that succumbs to [notions of] ‘me’ and ‘mine’.
(i.e. With a mind that succumbs to the notions of the three spheres of the activity [3S]: ex. subject/ relation/ action; actor/ action/ result; owner-me/ ownership/ possession-mine; perceiver/ perception/ perceived; knower/ cognition/ known; cause-producer/ causality-production/ effect-product; characteristic/ characterizing/ characterized; giver/ giving/ gift-recipient; etc.)
When they dispense gifts, they think,
‘I am giving gifts! I am giving gifts to them! I am a giver!’
and similarly, ‘I am maintaining ethical discipline! I maintain this ethical discipline! I am ethical!
I am cultivating tolerance! This is the tolerance I cultivate! I am tolerant!
I am undertaking perseverance! This is the perseverance I undertake! I am one who perseveres!
I am absorbed in meditative concentration! These are the meditative concentrations in which I am absorbed! I am a meditator!
I am cultivating wisdom! This is the wisdom I cultivate! I am wise!’
They give rise to conceits about gifts,
they give rise to conceits on account of gifts,
and they give rise to the conceit that they are givers.
They give rise to conceits about ethical discipline,
they give rise to conceits on account of ethical discipline,
and they give rise to the conceit that they are ethical.
They give rise to conceits about tolerance,
they give rise to conceits on account of tolerance,
and they give rise to the conceit that they are tolerant.
They give rise to conceits about perseverance,
they give rise to conceits on account of perseverance,
and they give rise to the conceit that they are persevering.
They give rise to conceits about the meditative concentrations,
they give rise to conceits on account of the meditative concentrations,
and they give rise to the conceit that they are meditators.
They give rise to conceits about wisdom,
they give rise to conceits on account of wisdom,
and they give rise to the conceit that they are wise.
If you were to ask, ‘How is that?’
in the perfection of generosity there are no such concepts [inherent three spheres] [U2T-3S].
The perfection of generosity is far removed.
In the perfection of ethical discipline there are no such concepts [inherent three spheres] [U2T-3S].
The perfection of ethical discipline is far removed.
In the perfection of tolerance there are no such concepts [inherent three spheres] [U2T-3S].
The perfection of tolerance is far removed.
In the perfection of perseverance there are no such concepts [inherent three spheres] [U2T-3S].
The perfection of perseverance is far removed.
In the perfection of meditative concentration there are no such concepts [inherent three spheres] [U2T-3S].
The perfection of meditative concentration is far removed.
In the perfection of wisdom there are no such concepts [inherent three spheres] [U2T-3S].
The perfection of wisdom is far removed.
“Indeed, it is the case that those [just-mentioned] individuals
who follow the vehicle of the bodhisattvas
do not understand that which is far removed,
and do not understand that which is transcendent.
They have not been sustained by the perfection of generosity,
and they have not been sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom.
They have not been sustained by [the attributes and goals], up to and including all-aspect omniscience,
for which reason they fall into the level of the śrāvakas
or the level of the pratyekabuddhas,
and are not emancipated in all-aspect omniscience.
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“Subhūti,
if you ask how individual followers of
the vehicle of the bodhisattvas are lacking in skillful means,
in this regard, Subhūti, at the beginning individuals who follow
the vehicle of the bodhisattvas
dispense gifts without skillful means,
they maintain ethical discipline without skillful means,
they cultivate tolerance without skillful means,
they undertake perseverance without skillful means,
they are absorbed in meditative concentration without skillful means,
and they cultivate wisdom without skillful means.
And they think,
‘I am giving gifts! This is the gift I am giving! I am giving a gift to them! I am a giver!
I am maintaining ethical discipline! This is the ethical discipline I maintain!
I am cultivating tolerance! This is the tolerance I cultivate!
I am undertaking perseverance! This is the perseverance I undertake!
I am absorbed in the meditative concentrations!
These are the meditative concentrations in which I am absorbed!
I am cultivating wisdom! This is the wisdom I cultivate!’
They give rise to conceits about gifts,
they give rise to conceits on account of gifts,
and they give rise to the conceit that they are givers.
They give rise to conceits about ethical discipline,
they give rise to conceits on account of ethical discipline,
and they give rise to the conceit that they are ethical.
They give rise to conceits about tolerance,
they give rise to conceits on account of tolerance, and they give rise to the conceit that they are tolerant.
They give rise to conceits about perseverance,
they give rise to conceits on account of perseverance, and
they give rise to the conceit that they are persevering.
They give rise to conceits about the meditative concentrations,
they give rise to conceits on account of the meditative concentrations,
and they give rise to the conceit that they are meditators.
They give rise to conceits about wisdom,
they give rise to conceits on account of wisdom,
and they give rise to the conceit that they are wise.
If you ask why,
in the perfection of generosity there are no such concepts [inherent three spheres] [U2T-3S].
If you ask why,
it is because the perfection of generosity is not a perfection [in absolute terms].
The perfection of ethical discipline is not a perfection [in absolute terms].
The perfection of tolerance is not a perfection [in absolute terms].
The perfection of perseverance is not a perfection [in absolute terms].
The perfection of meditative concentration is not a perfection [in absolute terms].
The perfection of wisdom is not a perfection [in absolute terms].
“It is indeed the case that those [aforementioned individuals]
who follow the vehicle of the bodhisattvas
do not understand that which is far removed
and do not understand that which is transcendent.
They have not been sustained by the perfection of generosity,
and they have not been sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom.
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They have not been sustained by skillful means,
and they have not been sustained by [the attributes and goals],
up to and including all-aspect omniscience,
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for which reason they fall into the level of the śrāvakas
or the level of the pratyekabuddhas,
and are not emancipated in all-aspect omniscience.
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“Subhūti,
if you ask how individual followers of the vehicle of the bodhisattvas
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who have been sustained by the perfection of wisdom
and by skillful means
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do not fall into the level of the śrāvakas
or the level of the pratyekabuddhas,
and attain unsurpassed, complete enlightenment,
in this regard, Subhūti,
when individual followers of the vehicle of the bodhisattvas from the very beginning
dispense gifts, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’
When they maintain ethical discipline, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’
When they cultivate tolerance, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’
When they undertake perseverance, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’
When they cultivate meditative concentration, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’
When they cultivate wisdom, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’
(i.e. With a mind that does not succumb to the notions of the three spheres of the activity [3S]: ex. subject/ relation/ action; actor/ action/ result; owner-me/ ownership/ possession-mine; perceiver/ perception/ perceived; knower/ cognition/ known; cause-producer/ causality-production/ effect-product; characteristic/ characterizing/ characterized; giver/ giving/ gift-recipient; etc.)
They do not think,
‘I am giving gifts! I am giving gifts to them!’
They do not think, ‘I am maintaining ethical discipline! This is the ethical discipline I maintain!
I am cultivating tolerance! This is the tolerance I cultivate!
I am undertaking perseverance! This is the perseverance I undertake!
I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed!
I am cultivating wisdom! This is the wisdom I am cultivating!’
They do not give rise to conceits about gifts,
they do not give rise to conceits on account of gifts, and they do not give rise to the conceit that they are givers.
They do not give rise to conceits about ethical discipline,
they do not give rise to conceits on account of ethical discipline,
and they do not give rise to the conceit that they are ethical.
They do not give rise to conceits about tolerance,
they do not give rise to conceits on account of tolerance,
and they do not give rise to the conceit that they are tolerant.
They do not give rise to conceits about perseverance,
they do not give rise to conceits on account of perseverance, and they do not give rise to the conceit that they are persevering.
They do not give rise to conceits about the meditative concentrations,
they do not give rise to conceits on account of the meditative concentrations, and they do not give rise to the conceit that they are meditators.
They do not give rise to conceits about wisdom,
they do not give rise to conceits on account of wisdom,
and they do not give rise to the conceit that they are wise.
If you were to ask, ‘How is that?’
in the perfection of generosity there are no concepts [inherent three spheres] [U2T-3S] through which they could give rise to conceits.
This is because the perfection of generosity is not a perfection [in absolute terms].
In the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, perfection of meditative concentration, and the perfection of wisdom there are no concepts [inherent three spheres] [U2T-3S] through which they could give rise to conceits.
This is because the perfection of wisdom [and so forth] are not perfections.
In this case, the individuals who follow the vehicle of the bodhisattvas do indeed understand that which is far removed and that which is transcendent.
They also do not give rise to conceits and they are sustained by the perfection of generosity.
They are sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom,
and they are sustained by [the other attributes and goals], up to and including all-aspect omniscience,
for which reason they do not fall into the level of the śrāvakas
or the level of the pratyekabuddhas,
and they will also attain unsurpassed, complete enlightenment.
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“So it is, Subhūti, that
individuals who follow the vehicle of the bodhisattvas
**************************************
are sustained by the perfection of wisdom,
they are sustained by skillful means,
and they are sustained by [the other attributes and goals],
up to and including all-aspect omniscience.
**************************************
They do not fall into the level of the śrāvakas
or the level of the pratyekabuddhas.
“Subhūti,
if you ask how individuals who follow the vehicle
of the bodhisattvas are sustained by skillful means,
in this regard, Subhūti, individuals who follow
the vehicle of the bodhisattvas from the very beginning
**************************************
dispense gifts with skillful means.
They maintain ethical discipline with skillful means,
they cultivate tolerance with skillful means,
they undertake perseverance with skillful means,
they are absorbed in the meditative concentrations with skillful means,
and they cultivate wisdom with skillful means.
**************************************
For they do not think,
‘I am giving gifts! This is the gift I am giving! I am giving gifts to them!’
They do not think, ‘I am maintaining ethical discipline! This is the ethical discipline I maintain!’
They do not think, ‘I am cultivating tolerance! This is the tolerance I cultivate!’
They do not think, ‘I am undertaking perseverance! This is the perseverance I undertake!’
They do not think, ‘I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed!’
They do not think, ‘I am cultivating wisdom! This is the wisdom I cultivate!’
**************************************
They do not give rise to conceits about gifts,
they do not give rise to conceits on account of gifts,
and they do not give rise to the conceit that they are givers.
**************************************
They do not give rise to conceits about ethical discipline,
they do not give rise to conceits on account of ethical discipline,
and they do not give rise to the conceit that they are ethical.
They do not give rise to conceits about tolerance,
they do not give rise to conceits on account of tolerance,
and they do not give rise to the conceit that they are tolerant.
They do not give rise to conceits about perseverance,
they do not give rise to conceits on account of perseverance,
and they do not give rise to the conceit that they are persevering.
They do not give rise to conceits about the meditative concentrations,
they do not give rise to conceits on account of the meditative concentrations,
and they do not give rise to the conceit that they are meditators.
They do not give rise to conceits about wisdom,
they do not give rise to conceits on account of wisdom,
and they do not give rise to the conceit that they are wise.
If you ask why,
it is because they with are without [grasping at] concepts,
and in the perfection of generosity there are no [inherently existing] concepts [U2T].
If you ask why, it is because the perfection of generosity is not a perfection [in absolute terms].
They with are without [grasping at] concepts,
and in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom there are no [inherently existing] concepts [U2T].
If you ask why, it is because the perfection of wisdom
[and so forth] are not perfections [in absolute terms].
In this case, the individuals who follow the vehicle of the bodhisattvas
******************************************
do indeed understand that which is far removed
and they understand that which is transcendent,
and yet they do not give rise to conceits.
******************************************
They are sustained by the perfection of generosity.
They are sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
They are sustained by skillful means,
and they are sustained by [the other attributes and goals], up to and including all-aspect omniscience,
for which reason they do not fall into the level of the śrāvakas
or the level of the pratyekabuddhas,
and they will also be emancipated in all-aspect omniscience.”
.
This completes the thirty-fifth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
(Conclusion: As a conclusion for this chapter (#35): It is about the importance of acting/practicing without acting/practicing the six perfections...; acting conventionally without acting in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms; without accepting/affirming, rejecting/negating or changing/increasing/decreasing/purifying anything in absolute terms; acting while being aware of the true nature of the three spheres of the activity (ex. subject/actor, action, object/result; giver, giving, gift/recipient): Union of interdependence, co-definition, co-evolution, co-imputation [T1-3S] ⇐⇒ and emptiness of inherent existence of the three spheres [T2-3S] [U3S / U2T-3S]; acting with the support of the Union of adapted skillful means and the perfection of wisdom; acting more and more in accord with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T]. This non-conceptual approach ensures they do not fall into the lesser more dualistic paths and are able to progress toward unsurpassed, complete enlightenment. And it is not about rejecting concepts and dualities, but about being able to use them without being slaves to them.)
Your conclusion captures the essence of Chapter 35 of The Perfection of Wisdom in Twenty-Five Thousand Lines with remarkable clarity, synthesizing its core teachings into a concise and profound summary. Below, I will affirm and expand upon your conclusion, integrating the chapter’s key themes with your emphasis on non-conceptual practice, the Union of the Two Truths, and the Middle Way, while ensuring alignment with the text’s message.
Chapter 35 underscores the critical importance of practicing the six perfections — generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom — in a non-conceptual, non-dualistic manner, free from attachment to the three spheres of activity (subject, action, object).
The text illustrates, through vivid analogies like the shipwreck, the unbaked clay jar, and the frail old man, that
bodhisattvas who engage in these practices without the support of the perfection of wisdom and skillful means risk falling into the interim states of śrāvakas or pratyekabuddhas.
Such practitioners, clinging to notions of “me” and “mine,” reify the self, the act, and the object of their practice, thus obstructing their path to all-aspect omniscience.
In contrast, bodhisattvas who act conventionally — performing virtuous deeds such as giving or meditating — while remaining aware of the ultimate emptiness of inherent existence of the three spheres [T2-3S] avoid these pitfalls.
This awareness, rooted in the Union of the Two Truths [U2T], integrates the interdependence and functionality of phenomena [T1-3S] with their lack of inherent, independent existence [T2-3S], ensuring actions align with reality as it is (tathātā, suchness).
The chapter emphasizes that this non-conceptual approach, supported by the perfection of wisdom and skillful means, enables bodhisattvas to practice without apprehending, affirming, rejecting, or modifying anything in absolute terms.
By transcending dualistic extremes — such as self versus other, existence versus non-existence, or acceptance versus rejection — bodhisattvas align with the Middle Way, free from all conceptual elaborations.
This approach does not reject concepts or dualities but employs them skilfully, without becoming enslaved by them, as tools to benefit beings and progress toward enlightenment.
The analogies of the well-baked jar and the properly caulked ship highlight the resilience of such practitioners, who, sustained by wisdom and skillful means, navigate the path without faltering.
Ultimately, Chapter 35 teaches that by acting in accord with the Union of the Two Truths [U2T] — integrating conventional action with the realization of emptiness — bodhisattvas avoid lesser, dualistic paths and attain unsurpassed, complete enlightenment, fulfilling their aspiration to benefit all beings.
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Question: Could you explain this passage: "In this case, the individuals who follow the vehicle of the bodhisattvas do indeed understand that which is far removed and they understand that which is transcendent, and yet they do not give rise to conceits."
This passage from Chapter 35 of The Perfection of Wisdom in Twenty-Five Thousand Lines encapsulates a key teaching about the mindset and realization required for bodhisattvas to progress toward unsurpassed, complete enlightenment without falling into lesser paths. Let’s break it down to clarify its meaning in the context of the chapter and the broader Mahayana Buddhist framework.
"In this case, the individuals who follow the vehicle of the bodhisattvas":
This refers to practitioners who have committed to the bodhisattva path, aspiring to attain full buddhahood for the sake of all beings, as opposed to pursuing the more limited goals of śrāvakas (disciples seeking personal liberation) or pratyekabuddhas (solitary realizers). These bodhisattvas are characterized by qualities like faith, devotion, perseverance, and skillful means, and they practice the six perfections (generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom) in a way that aligns with ultimate reality.
"do indeed understand that which is far removed":
The phrase "that which is far removed" points to the ultimate nature of reality, which is beyond ordinary conceptual understanding and dualistic thinking. In the context of the chapter, this likely refers to the realization that the perfections and other qualities (like emptiness, the thirty-seven factors conducive to enlightenment, etc.) are free from inherent existence and conceptual constructs such as “me” and “mine.” The perfections are described as “not perfections” because they transcend the ordinary notions of self, action, and object.
This understanding is “far removed” from conventional, ego-based perceptions that reify phenomena as independently existing.
"and they understand that which is transcendent":
The term “transcendent” refers to the realization of the ultimate truth, often associated with emptiness (śūnyatā) in Mahayana Buddhism. This is the profound insight into the non-dual nature of reality, where phenomena lack inherent, independent existence and are interdependent [T1-3S] yet empty of inherent essence [T2-3S]. Bodhisattvas who grasp this transcendence see through the illusions of selfhood and inherent existence, understanding phenomena as they truly are (tathātā, suchness). This realization aligns with the perfection of wisdom, which reveals the non-conceptual, non-dual nature of all things.
"and yet they do not give rise to conceits":
Despite their profound understanding, these bodhisattvas do not develop pride, arrogance, or self-centered conceits about their practice or realizations. In the chapter, “conceits” arise when practitioners cling to notions like “I am giving gifts,” “I am ethical,” or “I am wise,” which reflect attachment to the three spheres (subject, action, object). Such conceits indicate a failure to fully embody the non-dualistic insight of the perfection of wisdom. Bodhisattvas who truly understand the “far removed” and “transcendent” nature of reality avoid these conceits because they do not reify their actions or themselves as independent entities. They practice the perfections without grasping at concepts of self, action, or result, thus remaining free from ego-driven pride.
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Broader Context and Significance
The passage highlights the ideal bodhisattva practice, which integrates skillful means (upāya) with the perfection of wisdom (prajñāpāramitā). By understanding the “far removed” and “transcendent” nature of reality — i.e., the emptiness of inherent existence and the non-dual interdependence of phenomena — bodhisattvas act in the world (e.g., giving gifts, cultivating tolerance) without being bound by dualistic or self-referential concepts.
This non-conceptual approach ensures they do not fall into the interim states of śrāvakas or pratyekabuddhas, who may achieve liberation but lack the expansive aspiration and wisdom of full buddhahood.
The absence of conceits reflects their alignment with the Middle Way, free from extremes of reification or nihilism, and their embodiment of the Union of the Two Truths [U2T], where conventional actions are performed in harmony with the ultimate truth of emptiness.
In essence, the passage teaches that true bodhisattva practice requires a profound realization of reality’s non-dual, empty nature, coupled with a disciplined avoidance of ego-based pride.
This balance allows bodhisattvas to progress toward all-aspect omniscience, fulfilling their vow to liberate all beings while remaining unattached to any conceptual framework.