Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 36 – For the sake of unsurpassed, complete enlightenment
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 36 – For the sake of unsurpassed, complete enlightenment
Last update: October 23, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
Then the venerable Subhūti asked the Blessed One, “Blessed Lord,
how should those bodhisattva great beings who are beginners train in the perfection of wisdom?
How should they train in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity?”
“Subhūti,” replied the Blessed One,
“bodhisattva great beings who are beginners and wish to train in the perfection of wisdom,
and who wish to train in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity,
should rely upon and venerate spiritual mentors
who can confer instruction in the perfection of wisdom,
and who can confer instruction in the perfection of meditative concentration,
the perfection of perseverance, the perfection of tolerance,
the perfection of ethical discipline, and the perfection of generosity.
These [spiritual mentors] will grant them instruction in the perfection of wisdom, saying,
‘Come here, noble child!
*****************************************
You should dedicate all the gifts you have offered
to unsurpassed, complete enlightenment.
*****************************************
Come here, noble child!
You should dedicate all the ethical discipline that you have maintained, all the tolerance that you have acquired, all the perseverance that you have undertaken, all the meditative concentration in which you have been absorbed, and all the wisdom that you have cultivated to unsurpassed, complete enlightenment.
Noble child,
you should not misconstrue unsurpassed, complete enlightenment, as physical forms,
and you should not misconstrue it as feelings, perceptions, formative predispositions, or consciousness!
You should not misconstrue it as the sense fields, sensory elements, or links of dependent origination!
Noble child,
you should not misconstrue unsurpassed, complete enlightenment, as the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom!
Noble child,
you should not misconstrue unsurpassed, complete enlightenment, as the emptiness of internal phenomena,
and you should not misconstrue it as the [other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities. Noble child,
you should not misconstrue unsurpassed, complete enlightenment, as the applications of mindfulness,
and you should not misconstrue it as the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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.
You should not misconstrue unsurpassed, complete enlightenment, as [the goals], up to and including all-aspect omniscience.
“ ‘If you ask why,
*****************************************
when physical forms are not misconstrued,
all-aspect omniscience will be attained.
*****************************************
When feelings, perceptions, formative predispositions,
and consciousness are not misconstrued, all-aspect omniscience will be attained.
When the sense fields, sensory elements, and links of dependent origination are not misconstrued, all-aspect omniscience will be attained.
When the perfection of generosity is not misconstrued, all-aspect omniscience will be attained.
When the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are not misconstrued, all-aspect omniscience will be attained.
When the emptiness of internal phenomena is not misconstrued, all-aspect omniscience will be attained.
When [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are not misconstrued, all-aspect omniscience will be attained.
When the applications of mindfulness are not misconstrued, all-aspect omniscience will be attained.
When the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the paths are not misconstrued, all-aspect omniscience will be attained.
When 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 are not misconstrued, all-aspect omniscience will be attained.
When [the goals], up to and including knowledge of the path, are not misconstrued, all-aspect omniscience will be attained.
“ ‘Noble child,
*****************************************
do not generate desire for physical forms!
*****************************************
If you ask why, O noble child, it is because physical forms are undesirable.
Do not generate desire for feelings, perceptions, formative predispositions, or consciousness!
If you ask why, O noble child, it is because consciousness [and so forth] are undesirable.
Do not generate desire for the sense fields, sensory elements, or links of dependent origination!
If you ask why, O noble child, it is because the links of dependent origination [and so forth] are undesirable.
Noble child,
do not generate desire for the perfection of generosity!
If you ask why, O noble child, it is because the perfection of generosity is undesirable.
Do not generate desire for the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom!
If you ask why, O noble child, it is because the perfection of wisdom [and so forth] are undesirable.
Do not generate desire for 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 non-entities!
If you ask why, O noble child, it is because the emptiness of the essential nature of non-entities [and so forth] are undesirable.
Do not generate desire for the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the path!
If you ask why, O noble child, it is because the noble eightfold path [and so forth] are undesirable.
Do not generate desire for 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, the eighteen distinct qualities of the buddhas, or [the goals], up to and including all-aspect omniscience!
If you ask why, O noble child, it is because all-aspect omniscience [and so forth] are undesirable.
“ ‘Noble child,
do not generate desire for the fruit of entering the stream to nirvāṇa!
Do not generate desire for the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment!
*****************************************
Do not generate desire for
unsurpassed, complete enlightenment!
*****************************************
If you ask why, O noble child, it is because enlightenment is undesirable.
If you ask why that is the case, O noble child,
*****************************************
it is because all phenomena [T1]
are empty of essential nature [T2 ] [U2T].’ ”
*****************************************
(Summary 3: Section 3 of Chapter 36 in The Perfection of Wisdom in Twenty-Five Thousand Lines elucidates the profound mission of bodhisattvas who aspire to unsurpassed, complete enlightenment for the benefit, well-being, and happiness of all beings, framed within the Madhyamaka’s Union of the Two Truths [U2T]. This framework posits that all phenomena are dependently co-arisen and relatively functional [T1] yet empty of inherent existence [T2], existing like illusions or dreams—present yet not truly there.
The section, through its nine subsections, underscores the bodhisattva’s difficult task of engaging with the world conventionally while fully realizing the emptiness of all phenomena, acting without acting in absolute terms. This non-dual approach [U2T-in-action] involves teaching the Dharma, guiding beings toward liberation, and embodying roles such as protector, refuge, ally, island, lamp, torchbearer, helmsman, guide, and pathway, all without apprehending, opposing, accepting, or rejecting anything as inherently real.
By aligning their actions with the Middle Way — neither clinging to phenomena as real nor denying their conventional utility — bodhisattvas harmonize with reality as it is (tathātā, suchness), using conventional tools like generosity, ethical discipline, and wisdom as mere skillful means, empty of inherent existence themselves.
-
The purity of perception and action central to the bodhisattva’s path reaches its zenith when even the subtle notions and concepts used in teaching and practice are recognized as empty, mere tools devoid of inherent reality.
Subsections emphasize that bodhisattvas teach the Dharma without embracing phenomena — forms, feelings, perfections, or even omniscience—as inherently existent, revealing their nature as non-arising, non-ceasing, and akin to space.
For instance, in becoming an ally, island, or pathway, bodhisattvas point to the transcendence of all phenomena, free from conceptual notions, guiding beings to see that phenomena neither come nor go, neither arise nor cease [T2]. Yet, they skillfully employ conventional practices [T1] — such as the six perfections or the thirty-seven factors conducive to enlightenment — to liberate beings from suffering and cyclic existence, establishing them in nirvāṇa. This [U2T-in-action] reflects a dynamic balance: bodhisattvas act compassionately in the conventional world without reifying it, ensuring their teachings and actions remain untainted by attachment or aversion, embodying utter purity by treating even their methods as empty, provisional tools aligned with the Middle Way.
-
Ultimately, the bodhisattva’s role as a lamp, torchbearer, helmsman, guide, and pathway illustrates the seamless integration of compassionate action with the realization of emptiness, culminating in a state of utter purity where all dualities dissolve.
By dispelling ignorance, revealing the peaceful and excellent nature of phenomena, and guiding beings toward the sole reliable path to nirvāṇa, bodhisattvas act without grasping at phenomena or the goal of enlightenment as absolute.
Their teachings — such as the Dharma that phenomena are of the nature of space or neither afflicted nor purified — reflect the Union of the Two Truths [U2T], where conventional engagement [T1] serves as a bridge to the ultimate truth of emptiness [T2]. This purity of perception, where even the subtlest notions of practice are seen as empty, enables bodhisattvas to act more and more in accord with reality as it is, free from conceptual reification. Through [U2T-in-action], they embody the Middle Way, guiding beings to liberation while remaining unattached to the tools, paths, or outcomes, thus manifesting the perfection of wisdom in every act of compassion and instruction.)
.
[1. A difficult non-dual task: Acting without acting, in accord with the Union of the Two Truths [U2T-in-action].]
(Summary: This subsection highlights the challenging yet profound endeavor of bodhisattvas who aspire to unsurpassed, complete enlightenment despite the ultimate truth that all phenomena are empty of inherent existence [T2], like illusions or dreams, while still appearing and functioning conventionally [T1]. Subhūti notes that bodhisattvas undertake this difficult task, recognizing that all dharmas lack their own defining characteristics, existing neither independently nor permanently. The Blessed One affirms this, emphasizing that bodhisattvas, fully aware of the dreamlike nature of phenomena [U2T], still commit to the path of enlightenment. This reflects the Middle Way, where bodhisattvas act without acting — engaging in compassionate activity without grasping at phenomena as inherently real, thus avoiding extremes of eternalism or nihilism. Their actions align with reality as it is (tathātā), using conventional tools like aspiration and practice without reifying them, embodying [U2T-in-action] by neither affirming nor negating phenomena in absolute terms.)
.
Then the venerable Subhūti said to the Blessed One,
“Blessed Lord, those bodhisattva great beings
who aspire to unsurpassed, complete enlightenment, and
who wish to attain consummate buddhahood in unsurpassed, complete enlightenment,
*****************************************
are engaged in a difficult task,
inasmuch as all phenomena [T1]
are empty of their own defining characteristics [T2] [U2T].”
*****************************************
“Subhūti, it is so! It is so,” replied the Blessed One.
“Subhūti, those bodhisattva great beings
who aspire to unsurpassed, complete enlightenment, and
who wish to attain consummate buddhahood in unsurpassed, complete enlightenment,
*****************************************
are engaged in a difficult task,
inasmuch as all phenomena [T1]
are empty of their own defining characteristics [T2] [U2T].
*****************************************
Even so, Subhūti, having understood that
*****************************************
all phenomena are like a magical display and dreamlike,
bodhisattva great beings embark on
unsurpassed, complete enlightenment.
*****************************************
.
[2. Acting without acting for the benefit, well-being, and happiness of the world … without embracing/apprehending anything in absolute terms [U2T-in-action].]
(Summary: Here, the text outlines the bodhisattvas’ motivation to attain buddhahood for the benefit, well-being, and happiness of all beings, acting as protectors, refuges, sanctuaries, allies, islands, lamps, torchbearers, helmsmen, and guides. This compassionate aspiration is rooted in the Union of the Two Truths [U2T], where bodhisattvas engage in conventional practices — generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom — without apprehending them as inherently existent [T2]. By giving gifts, maintaining discipline, and cultivating wisdom, they aim to liberate beings from suffering and cyclic existence, guiding them toward nirvāṇa, the secure ground free from fear. These actions are performed without attachment or rejection, aligning with the Middle Way by using conventional means [T1] while understanding their emptiness [T2]. This non-grasping approach [U2T-in-action] ensures their efforts remain in harmony with suchness, teaching the Dharma to transcend suffering without reifying phenomena or goals.)
.
That is to say,
bodhisattva great beings embark on unsurpassed, complete enlightenment,
for the benefit, well-being, and happiness of the world.
So, they set out for unsurpassed, complete enlightenment,
saying, ‘Let us become a protector for the world!’
They set out for unsurpassed, complete enlightenment,
saying, ‘Let us become a refuge for the world!’
They set out for unsurpassed, complete enlightenment,
saying, ‘Let us become a sanctuary for the world!’
They set out for unsurpassed, complete enlightenment,
saying, ‘Let us become an ally for the world!’
They set out for unsurpassed, complete enlightenment,
saying, ‘Let us become an island for the world!’
They set out for unsurpassed, complete enlightenment,
saying, ‘Let us become a lamp for the world!’
They set out for unsurpassed, complete enlightenment,
saying, ‘Let us become a torchbearer, a beacon of light, a helmsman, and a guide for the world!’
They set out for unsurpassed, complete enlightenment,
saying, ‘Let us become a pathway for the world!’
.
“If you ask, Subhūti, how
bodhisattva great beings
wish to attain consummate buddhahood in unsurpassed,
complete enlightenment,
and set out for unsurpassed, complete enlightenment,
for the benefit of the world,
in this regard, Subhūti, all the gifts that bodhisattva great beings give
are for the release of all beings from suffering.
All the ethical discipline that they maintain, all the tolerance that they cultivate, all the perseverance that they undertake, all the meditative concentrations in which they are absorbed, and all the wisdom that they cultivate is for the release of all beings from suffering.
It is in this way, Subhūti, that bodhisattva great beings
wish to attain consummate buddhahood in unsurpassed,
complete enlightenment,
and set out for the benefit of the world.
.
“If you ask, Subhūti, how
bodhisattva great beings set out for the well-being of the world,
in this regard, Subhūti, bodhisattva great beings release beings from the five destinies of cyclic existence and establish them in nirvāṇa, the secure ground that is without fear.
It is in this way, Subhūti, that bodhisattva great beings
wish to attain consummate buddhahood in unsurpassed,
complete enlightenment,
and set out for the well-being of the world.
.
“If you ask, Subhūti, how
bodhisattva great beings set out for the happiness of the world, in this regard, Subhūti, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, release beings from suffering, discomfort, and disturbance, and establish them in nirvāṇa, the secure ground that is without fear.
It is in this way, Subhūti, that bodhisattva great beings wish to attain consummate buddhahood in unsurpassed, complete enlightenment, and set out for the happiness of the world.
.
“If you ask, Subhūti, how
bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, act as a protector of the world, in this regard, Subhūti, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, shelter beings from all modes of suffering in cyclic existence, and teach them the Dharma so that they may abandon those sufferings.
Having heard the Dharma, these beings will also gradually turn toward final nirvāṇa by means of the three vehicles.
It is in this way, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, act as a protector of the world.
.
“If you ask, Subhūti, how
bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, become a refuge for the world, in this regard, Subhūti, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, release beings with the affliction of birth, beings with the affliction of aging, beings with the affliction of sickness, beings with the affliction of death, beings with the affliction of sorrow, and beings with the affliction of lamentation, suffering, discomfort, and disturbance from those [states of] birth, aging, sickness, death sorrow, lamentation, suffering, discomfort, and disturbance, and bring them to pass into final nirvāṇa, in the expanse of nirvāṇa where the aggregates are not left behind.
It is in this way, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, act as a refuge for the world.
.
“If you ask, Subhūti, how
bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, become a sanctuary for the world, in this regard, Subhūti, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment,
**********************************************
teach the Dharma without embracing anything.
**********************************************
It is in this way, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, become a sanctuary for the world.”
.
“Blessed Lord,
in what manner do they not embrace anything?”
“Subhūti,” replied the Blessed One,
“the non-embracing of physical forms is the non-association of physical forms.
The non-association of physical forms is the non-arising of physical forms.
The non-arising of physical forms is the non-ceasing of physical forms.
The non-ceasing of physical forms is the non-embracing of physical forms.
“The non-embracing of feelings, perceptions, formative predispositions, and consciousness is the non-association of consciousness [and so forth].
The non-association of consciousness [and so forth] is the non-arising of consciousness [and so forth].
The non-arising of consciousness [and so forth] is the non-ceasing of consciousness [and so forth].
The non-ceasing of consciousness [and so forth] is the non-embracing of consciousness [and so forth].
“The non-embracing of the sense fields, the sensory elements, the links of dependent origination, all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways 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, is the non-association of all-aspect omniscience [and so forth].
The non-association of all-aspect omniscience [and so forth] is the non-arising of all-aspect omniscience [and so forth].
The non-arising of all-aspect omniscience [and so forth] is the non-ceasing of all-aspect omniscience [and so forth].
The non-ceasing of all-aspect omniscience [and so forth] is the non-embracing of all-aspect omniscience [and so forth].
It is in this way, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment,
**********************************************
teach the Dharma without embracing anything.
**********************************************
.
[3. Becoming an ally of the world. Teaching without teaching how to transcend all phenomena, conventional truths, without rejecting them, the Middle Way [U2T-in-action]. Taking the vow to liberate all sentient beings [T1] ⇐⇒ without perceiving inherently existing beings to liberate, or any ultimate goal [T2] [U2T-in-action]. Acting/thinking/ perceiving/knowing/ differentiating/conceptualizing/ training/teaching conventionally/relatively [T1] ⇐⇒ without acting/thinking/ perceiving/knowing/ differentiating/conceptualizing/ training/teaching in absolute terms [T2] [U2T-in-action], without embracing/apprehending anything in absolute terms, without opposing anything in absolute terms, without accepting/rejecting anything in absolute terms; for the benefit, well-being, and happiness of the world.]
(Summary: In this subsection, bodhisattvas, having attained buddhahood, become allies by teaching the Dharma in a way that transcends all phenomena without conceptual notions. They reveal that physical forms, feelings, perceptions, and all dharmas up to all-aspect omniscience are not inherently what they appear to be, as their transcendence negates fixed conceptual identities [T2]. This teaching aligns with the Union of the Two Truths [U2T], where phenomena function conventionally [T1] but lack inherent existence. By instructing beings to transcend dualistic notions without grasping at phenomena as real or unreal, bodhisattvas act without acting, avoiding acceptance or rejection of dharmas in absolute terms. This non-conceptual approach embodies the Middle Way, guiding beings toward liberation by revealing the peaceful nature of phenomena without reifying the teachings or their results, thus aligning with reality as it is [U2T-in-action].)
.
“If you ask, Subhūti, how bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, become an ally of the world, in this regard, Subhūti, having attained consummate buddhahood in unsurpassed, complete enlightenment,
they teach the Dharma to beings as follows:
The transcendence of physical forms is not physical forms.
The transcendence of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth].
The transcendence of the sense fields, sensory elements, and links of dependent origination is not the links of dependent origination [and so forth].
The transcendence of all the perfections is not the perfections.
The transcendence of all the aspects of emptiness is not the aspects of emptiness.
The transcendence of the thirty-seven factors conducive to enlightenment is not the factors conducive to enlightenment.
The transcendence of 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 is not the distinct qualities of the buddhas [and so forth].
The transcendence of [the goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth].
Subhūti, just as this applies to physical forms, so indeed it applies to all phenomena.”
“Blessed Lord, if, as you have said, it is the case that this applies to all phenomena just as it applies to physical forms, Blessed Lord, bodhisattva great beings would attain consummate buddhahood with respect to all phenomena.
If one were to ask why, Blessed Lord,
in the transcendence of physical forms there is no conceptual notion at all.
In the transcendence of feelings, the transcendence of perceptions, the transcendence of formative predispositions, and the transcendence of consciousness there is no conceptual notion at all.
In the transcendence of the sense fields, sensory elements, and links of dependent origination there is no conceptual notion at all.
In the transcendence of all the perfections, all 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, there is no conceptual notion at all.
In the transcendence of [the goals], up to and including all-aspect omniscience, there is no conceptual notion at all.
That is to say,
there is no conceptual notion at all such as,
‘These are physical forms.
These are feelings.
These are perceptions.
These are formative predispositions.
This is consciousness.
These are the sense fields.
These are the sensory elements.
These are the links of dependent origination.
These are all the perfections.
These are all the aspects of emptiness.
These are the thirty-seven factors conducive to enlightenment.
These are the truths of the noble ones.
These are the meditative concentrations.
These are the immeasurable attitudes.
These are the formless absorptions.
These are the eight aspects of liberation.
These are the nine serial steps of meditative absorption.
These are the gateways to liberation — emptiness, signlessness, and wishlessness.
These are the extrasensory powers.
These are the meditative stabilities.
These are the dhāraṇī gateways.
These are the ten powers of the tathāgatas.
These are the four fearlessnesses.
These are the four kinds of exact knowledge.
This is great loving kindness.
This is great compassion.
These are the eighteen distinct qualities of the buddhas.
These are [the goals], up to and including all-aspect omniscience.’ ”
“It is so, Subhūti! It is so!” replied the Blessed One.
“In the transcendence of physical forms there is no conceptual notion at all.
In the transcendence of feelings, the transcendence of perceptions, the transcendence of formative predispositions, and the transcendence of consciousness there is no conceptual notion at all.
In the transcendence of the sense fields, sensory elements, and links of dependent origination there is no conceptual notion at all.
In the transcendence of all the perfections, all 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, there is no conceptual notion at all.
In the transcendence of [the goals], up to and including all-aspect omniscience, there is no conceptual notion at all.
That is to say, there is no conceptual notion at all such as,
‘These are physical forms.
These are feelings, perceptions, formative predispositions, and consciousness.
These are the sense fields, the sensory elements, and the links of dependent origination.
These are all the perfections.
These are all the aspects of emptiness.
These are the thirty-seven factors conducive to enlightenment.
These are the truths of the noble ones.
These are the meditative concentrations.
These are the immeasurable attitudes.
These are the formless absorptions.
These are the eight aspects of liberation.
These are the nine serial steps of meditative absorption.
These are the gateways to liberation — emptiness, signlessness, and wishlessness.
These are the extrasensory powers.
These are the meditative stabilities.
These are the dhāraṇī gateways.
These are the ten powers of the tathāgatas.
These are the four fearlessnesses.
These are the four kinds of exact knowledge.
This is great loving kindness.
This is great compassion.
These are the eighteen distinct qualities of the buddhas.
These are [the goals], up to and including all-aspect omniscience.’
“Subhūti, although they observe that those phenomena are at peace in that way,
bodhisattva great beings take on the difficult thought, without being discouraged,
‘I will attain consummate buddhahood in accord with these phenomena!
Then, having attained consummate buddhahood in unsurpassed, complete enlightenment, in that manner, I will explain how these phenomena are peaceful and excellent!’
It is in this way, Subhūti, that bodhisattva great beings, having attained consummate buddhahood in unsurpassed, complete enlightenment, act as an ally of the world.
.
[4. Becoming an island for the world]
(Summary: Bodhisattvas become an island for beings by revealing that all phenomena — physical forms, feelings, perfections, and even enlightenment — are confined by the limits of past and future time, yet ultimately empty and peaceful [T2]. Like islands surrounded by water, phenomena are delimited yet lack inherent existence, existing only as dependently co-arisen appearances [T1]. By teaching this, bodhisattvas guide beings to recognize the emptiness, non-apprehension, and cessation of phenomena, leading to nirvāṇa. This teaching reflects [U2T-in-action], as bodhisattvas act conventionally to benefit beings without grasping at phenomena or nirvāṇa as inherently real, avoiding opposition or attachment. Their guidance aligns with the Middle Way, presenting phenomena as both functional and empty, thus harmonizing with suchness and liberating beings from cyclic existence without reifying the path or its goal.)
.
“If you ask, Subhūti, how bodhisattva great beings, having attained consummate buddhahood in unsurpassed, complete enlightenment, become an island for the world,
just as, Subhūti, islands consist of land that is totally confined by water, whether by rivers, streams, or oceans,
in the same way, Subhūti, physical forms are confined by the limit of past time and the limit of future time.
Feelings, perceptions, formative predispositions, and consciousness are confined by the limit of past time and the limit of future time.
The sense fields, the sensory elements, and the links of dependent origination are confined by the limit of past time and the limit of future time.
The perfection of generosity is confined by the limit of past time and the limit of future time.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are confined by the limit of past time and the limit of future time.
The emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena are confined by the limit of past time and the limit of future time.
The [other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are confined by the limit of past time and the limit of future time.
The thirty-seven factors conducive to enlightenment are confined by the limit of past time and the limit of future time.
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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas are confined by the limit of past time and the limit of future time.
[The goals], up to and including all-aspect omniscience, are confined by the limit of past time and the limit of future time.
“Subhūti,
all phenomena are confined by these delimiting phenomena, comprising the limit of past time and the limit of future time.
Subhūti,
that which confines all phenomena by the limit of past time and the limit of future time
is peaceful; it is excellent and it is authentic.
That is to say,
it is [also known as] emptiness, non-apprehension,
the termination of the path, the exhaustion of craving,
the non-embracing [of phenomena],
freedom from desire, cessation, and nirvāṇa.
It is in this way, Subhūti, that bodhisattva great beings,
having attained consummate buddhahood in unsurpassed, complete enlightenment,
reveal these phenomena that are peaceful and excellent.
It is in this way, Subhūti, that bodhisattva great beings,
having attained consummate buddhahood in unsurpassed, complete enlightenment,
become an island for beings.
.
[5. Becoming a lamp for the world]
(Summary: As lamps, bodhisattvas dispel the darkness of ignorance, delusion, and unknowing through their wisdom, illuminating the path to liberation for beings trapped in cyclic existence. This role embodies the Union of the Two Truths [U2T], as their wisdom reveals the conventional functionality of phenomena [T1] — such as the causes of suffering — while simultaneously pointing to their emptiness [T2]. By acting without acting, bodhisattvas teach without grasping at wisdom or phenomena as inherently real, avoiding acceptance or rejection of dualities. This approach aligns with the Middle Way, using the light of wisdom to guide beings toward liberation in accord with reality as it is (tathātā), ensuring their teachings remain free from reification or nihilistic denial, embodying [U2T-in-action] in their compassionate illumination.)
.
“If you ask, Subhūti, how bodhisattva great beings become a lamp for the world
after having attained consummate buddhahood in unsurpassed, complete enlightenment,
in this regard, Subhūti, for a long time they act as a lamp through their wisdom for the sake of beings who are trapped in the obscurity of the eggshell of ignorance and overwhelmed by darkness.
They dispel the darkness of delusion, the gloom of ignorance, and the obscurity of unknowing.
It is in this way, Subhūti, that bodhisattva great beings,
having attained consummate buddhahood in unsurpassed, complete enlightenment,
become a lamp for the world.
.
[6. Becoming a torchbearer and a beacon of light for beings]
(Summary: Bodhisattvas act as torchbearers and beacons by revealing the meaning of sūtras endowed with the six perfections and other qualities, encouraging and establishing beings in these teachings. This role reflects [U2T], as they present the conventional practices of the perfections [T1] while emphasizing their emptiness of inherent existence [T2]. By teaching without error, they guide beings toward liberation without apprehending the sūtras or their qualities as absolute, embodying the Middle Way. Their actions — encouraging and securing beings in the Dharma — are performed without attachment or opposition, aligning with suchness [U2T-in-action]. This non-grasping teaching ensures that beings progress toward enlightenment without clinging to concepts, harmonizing with the reality of phenomena as dependently co-arisen and empty.)
.
“If you ask, Subhūti, how bodhisattva great beings
become a torchbearer and a beacon of light for beings
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
in this regard, Subhūti, bodhisattva great beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
reveal to beings without error the meaning of the sūtras endowed with the six perfections, endowed with the four modes of blessing, and endowed with the four attractive qualities.
They also encourage beings toward them, and they secure and establish them there.
It is in this way, Subhūti, that bodhisattva great beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
act as a torchbearer and beacon of light for beings.
.
[7. Becoming a helmsman for beings]
(Summary: As helmsmen, bodhisattvas guide beings who have strayed onto mistaken paths by revealing the sole reliable path that transcends sorrow and affliction, leading to nirvāṇa. This path is grounded in the Union of the Two Truths [U2T], where the conventional path of practice [T1] is taught as a means to purification, yet understood as empty of inherent existence [T2]. Bodhisattvas act without acting, presenting the Dharma without grasping at it as absolute, thus avoiding acceptance or rejection of phenomena. This approach embodies the Middle Way, ensuring their guidance aligns with reality as it is (tathātā), helping beings overcome improper perspectives and achieve liberation without reifying the path or its destination [U2T-in-action].)
.
“If you ask, Subhūti, how bodhisattva great beings
become a helmsman for beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
in this regard, Subhūti, bodhisattva great beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
reveal the sole reliable path to beings who have gone astray on mistaken paths and are attached to the four modes of improper perspective, in order that beings might achieve purification, because it genuinely transcends sorrow and affliction, causes suffering and discomfort to subside, induces understanding of the Dharma that is endowed with awareness, and causes nirvāṇa to be actualized.
It is in this way, Subhūti, that bodhisattva great beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
become a helmsman for beings.
.
[8. Becoming a guide for beings]
(Summary: Bodhisattvas serve as guides by teaching that all phenomena — forms, feelings, perfections, and even enlightenment — neither arise nor cease, and are neither afflicted nor purified, reflecting their ultimate emptiness [T2]. This teaching aligns with the Union of the Two Truths [U2T], as they use conventional Dharma [T1] to point to the non-arising, non-ceasing nature of reality without grasping at phenomena as real or unreal. By acting without acting, bodhisattvas guide beings without attachment to dualities, avoiding opposition or acceptance in absolute terms. This non-conceptual guidance embodies the Middle Way, aligning with suchness and enabling beings to realize the peaceful nature of phenomena, progressing toward liberation without reifying the teachings or their goals [U2T-in-action].)
.
“If you ask, Subhūti, how bodhisattva great beings
become a guide for beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
in this regard, Subhūti, bodhisattva great beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
reveal the Dharma to the effect that physical forms
neither arise nor cease, and are neither afflicted nor purified.
They reveal the Dharma to the effect that feelings, perceptions, formative predispositions, and consciousness
neither arise nor cease, and are neither afflicted nor purified.
They reveal the Dharma to the effect that the sense fields, the sensory elements, and the links of dependent origination
neither arise nor cease, and are neither afflicted nor purified.
They reveal the Dharma to the effect that the perfection of generosity neither arises nor ceases, and is neither afflicted nor purified.
They reveal the Dharma to the effect that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom
neither arise nor cease, and are neither afflicted nor purified.
They reveal the Dharma to the effect that the emptiness of internal phenomena neither arises nor ceases, and is neither afflicted nor purified.
They reveal the Dharma to the effect that [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities,
neither arise nor cease, and are neither afflicted nor purified.
They reveal the Dharma to the effect that the applications of mindfulness
neither arise nor cease, and are neither afflicted nor purified.
They reveal the Dharma to the effect that [the other causal attributes], up to and including the noble eightfold path,
neither arise nor cease, and are neither afflicted nor purified.
They reveal the Dharma to the effect that 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
neither arise nor cease, and are neither afflicted nor purified.
They reveal the Dharma to the effect that the fruit of entering the stream to nirvāṇa neither arises nor ceases, and is neither afflicted nor purified.
They reveal the Dharma to the effect that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and [the other goals], up to and including unsurpassed, complete enlightenment,
neither arise nor cease, and are neither afflicted nor purified.
It is in this way, Subhūti, that bodhisattva great beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
become a guide for beings.
.
[9. Becoming a pathway for beings]
(Summary: As a pathway, bodhisattvas teach that all phenomena, from forms to omniscience, are of the nature of space — empty, without movement, neither coming nor going [T2]. This teaching reflects the Union of the Two Truths [U2T], as they present phenomena as conventionally functional [T1] yet ultimately empty, akin to space, without inherent existence. By revealing this, bodhisattvas act without acting, guiding beings toward liberation without apprehending phenomena or the path as absolute, thus avoiding acceptance or rejection. This approach aligns with the Middle Way, harmonizing with reality as it is (tathātā) by using conventional teachings to point to emptiness, enabling beings to traverse the path to nirvāṇa without clinging to concepts or goals [U2T-in-action].)
.
“If you ask, Subhūti, how bodhisattva great beings
become a pathway for beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
in this regard, Subhūti, bodhisattva great beings,
after attaining consummate buddhahood in unsurpassed, complete enlightenment,
reveal to beings the Dharma that physical forms
are of the nature of space.
They reveal to beings the Dharma that feelings, perceptions, formative predispositions, and consciousness are of the nature of space.
They reveal to beings the Dharma that the sense fields, the sensory elements, and the links of dependent origination
are of the nature of space.
They reveal to beings the Dharma that all the perfections, all 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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas
are of the nature of space.
They reveal to beings the Dharma that [all the goals], up to and including all-aspect omniscience,
are of the nature of space.
“They reveal to beings the Dharma that the emptiness of physical forms is
without movement, that is to say, it neither goes nor comes.
They reveal to beings the Dharma that the emptiness of feelings, perceptions, formative predispositions, and consciousness is
without movement, that is to say, it neither goes nor comes.
They reveal to beings the Dharma that the emptiness of the sense fields, the sensory elements, and the links of dependent origination is
without movement, that is to say, it neither goes nor comes.
They reveal to beings the Dharma that the emptiness of all the perfections, all 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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas is
without movement, that is to say, it neither goes nor comes.
They reveal to beings the Dharma that the emptiness of [all the goals], up to and including all-aspect omniscience, is
without movement, that is to say, it neither goes nor comes.
It is in this way, Subhūti, that bodhisattva great beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, become a pathway for beings.
(Summary 4: Section 4 of Chapter 36 in The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañcavimśatisāhasrikā Prajñāpāramitā) presents a profound exposition of the nature of all phenomena, emphasizing their ultimate emptiness and the implications for the bodhisattva’s path to unsurpassed, complete enlightenment. Framed within the Madhyamaka’s Union of the Two Truths [U2T], this section articulates that all phenomena — ranging from physical forms to the highest spiritual attainments — are dependently co-arisen and relatively functional [T1] yet empty of inherent existence [T2]. The text systematically describes phenomena as possessing natures such as emptiness, signlessness, wishlessness, non-arising, non-ceasing, and others, all of which are characterized by the absence of “going and coming,” signifying their lack of inherent movement or independent reality. This insight underscores the bodhisattva’s practice of acting without acting [U2T-in-action], engaging with conventional phenomena without apprehending them as absolute, aligning with the Middle Way, and harmonizing with reality as it is (tathātā, suchness).
The section concludes with a reflection on the rarity of grasping this profound teaching, reserved for bodhisattvas with ripened virtuous roots, highlighting the depth of wisdom required to embody this non-dual understanding.
-
The text meticulously lists various natures of phenomena — emptiness, signlessness, wishlessness, non-conditioning, non-arising, non-ceasing, non-affliction, non-purification, and likened to dreams, magical displays, echoes, optical aberrations, reflections, mirages, and the moon’s reflection in water. Each nature reinforces that phenomena lack inherent existence [T2], as they do not transgress their empty nature and cannot be apprehended as moving, arising, or ceasing.
Subtle points include the extension of this emptiness to even core Buddhist concepts like permanence, impermanence, self, non-self, desire, hatred, delusion, and the perfections, as well as the fruits of the path up to unsurpassed, complete enlightenment. For instance, the text states that even enlightenment itself is “absolutely not apprehended,” revealing that no phenomenon, including the ultimate goal, possesses an inherent, independent essence. This challenges conventional reification, urging bodhisattvas to engage with practices like generosity or wisdom [T1] without grasping them as real, thus embodying [U2T-in-action]. The repeated phrase “they do not transgress this nature” underscores the immutable emptiness of all phenomena, while the absence of “going and coming” negates any notion of inherent change or movement, aligning with the Middle Way’s rejection of eternalism and nihilism.
-
Furthermore, the section delves into the paradoxical nature of phenomena, describing them as limitless, boundless, without emancipation or non-emancipation, without subtraction or addition, and without acceptance or rejection. These descriptions highlight the non-dual reality where dualities — such as self and non-self, permanence and impermanence, or even enlightenment and non-enlightenment — dissolve in the face of emptiness [T2].
The subtle point here is that even the subtlest notions used in Buddhist practice, such as the perfections or the thirty-seven factors conducive to enlightenment, are themselves empty, mere tools for guiding beings.
Bodhisattvas, therefore, act with utter purity by recognizing these tools as provisional, employing them conventionally [T1] to liberate beings without reifying them as absolute. The concluding dialogue between Subhūti and the Blessed One emphasizes the profundity of this wisdom, noting that only those bodhisattvas with extensive virtuous practice and guidance from spiritual mentors can fully embrace this teaching. This underscores the necessity of aligning perception and action with the Union of the Two Truths [U2T], where compassionate engagement with the world is performed without attachment, opposition, or conceptual fixation, embodying the perfection of wisdom in harmony with suchness.)
.
“If you ask why,
all phenomena are of the nature of emptiness.
They do not transgress this nature.
If you ask why, in emptiness going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of signlessness.
They do not transgress this nature.
If you ask why, in signlessness going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of wishlessness.
They do not transgress this nature.
If you ask why, in wishlessness going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of non-conditioning.
They do not transgress this nature.
If you ask why, in non-conditioning going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of non-arising and non-ceasing.
They do not transgress this nature.
If you ask why, in non-arising and non-ceasing, going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of non-affliction and non-purification.
They do not transgress this nature.
If you ask why, in non-affliction and non-purification, going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of dreams.
They do not transgress this nature.
If you ask why, in dreams going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of magical displays.
They do not transgress this nature.
If you ask why, in magical displays going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of echoes.
They do not transgress this nature.
If you ask why, in echoes going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of optical aberrations.
They do not transgress this nature.
If you ask why, in optical aberrations going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of reflections.
They do not transgress this nature.
If you ask why, in reflections going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of mirages.
They do not transgress this nature.
If you ask why, in mirages going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of the moon’s reflection in water.
They do not transgress this nature.
If you ask why, in the moon’s reflection in water going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of phantom emanations.
They do not transgress this nature.
If you ask why, in phantom emanations going and coming are not apprehended.
Subhūti,
all phenomena have a nature that is limitless and boundless.
They do not transgress this nature.
If you ask why, in that which is limitless and boundless, going and coming are not apprehended.
Subhūti,
all phenomena have a nature that is without emancipation and non-emancipation.
They do not transgress this nature.
If you ask why, in that which is without emancipation and non-emancipation, going and coming are not apprehended.
Subhūti,
all phenomena have a nature that is without subtraction and addition.
They do not transgress this nature.
If you ask why, in that which is without subtraction and addition, going and coming are not apprehended.
Subhūti,
all phenomena have a nature that is without coming.
They do not transgress this nature.
If you ask why, in that which is without coming, going and coming are not apprehended.
Subhūti, all phenomena have a nature that is without acceptance and rejection.
They do not transgress this nature.
If you ask why, in that which is without acceptance and rejection, going and coming are not apprehended.
Subhūti,
all phenomena have a nature that is without conjunction, disjunction, embracing, and non-embracing.
They do not transgress this nature.
If you ask why, in that which is without conjunction, disjunction, embracing, and non-embracing, going and coming are not apprehended.
“Subhūti,
all phenomena have a nature that is without self.
They do not transgress this nature.
If you ask why, Subhūti, in the self, which is itself absolutely non-existent, how could there be going or coming?
Subhūti,
all phenomena have a nature that is without sentient beings, life forms, living creatures, life, individual personalities, human beings, people, actors, agents, petitioners, instigators, experiencers, knowers, or viewers.
They do not transgress this nature.
If you ask why, Subhūti, in viewers [and so forth], which are themselves absolutely non-existent, how could there be going or coming?
“Subhūti,
all phenomena are of the nature of permanence.
They do not transgress this nature.
If you ask why, Subhūti, in permanence, which is itself absolutely non-existent, how could there be going or coming?
Subhūti,
all phenomena are of the nature of happiness, self, and pleasantness.
They do not transgress this nature.
If you ask why, Subhūti, in pleasantness [and so forth], which are themselves absolutely non-existent, how could there be going or coming?
“Subhūti,
all phenomena are of the nature of impermanence.
They do not transgress this nature.
If you ask why, Subhūti, in impermanence, which is itself absolutely non-existent, how could there be going or coming?
Subhūti,
all phenomena are of the nature of suffering, non-self, and unpleasantness.
They do not transgress this nature.
If you ask why, Subhūti, in unpleasantness [and so forth], which are themselves absolutely non-existent, how could there be going or coming?
“Subhūti,
all phenomena are of the nature of desire.
They do not transgress this nature.
If you ask why, Subhūti, in the entity of desire, which is itself absolutely non-existent, how could there be going or coming?
Subhūti,
all phenomena are of the nature of hatred.
They do not transgress this nature.
If you ask why, Subhūti, in the entity of hatred, which is itself absolutely non-existent, how could there be going or coming?
Subhūti,
all phenomena are of the nature of delusion.
They do not transgress this nature.
If you ask why, Subhūti, in the entity of delusion, which is itself absolutely non-existent, how could there be going or coming?
Subhūti,
all phenomena are of the nature of false views.
They do not transgress this nature.
If you ask why, Subhūti, in the entity of false views, which is itself absolutely non-existent, how could there be going or coming?
“Subhūti,
all phenomena are of the nature of the real nature.
They do not transgress this nature.
If you ask why, Subhūti, in the real nature going and coming are not apprehended.
Subhūti,
all phenomena are of the nature of the realm of phenomena, the very limit of reality, sameness, and the inconceivable [expanse].
They do not transgress this nature.
If you ask why, Subhūti, in the inconceivable realm [and so forth], going and coming are not apprehended.
“Subhūti,
all phenomena have a nature that is unmoving.
They do not transgress this nature.
If you ask why, Subhūti, in that which is unmoving, going and coming are not apprehended.
“Subhūti,
all phenomena are of the nature of physical forms.
They do not transgress this nature.
If you ask why, Subhūti, in physical forms, which are themselves absolutely non-existent, how could there be going or coming?
Subhūti,
all phenomena are of the nature of feelings, perceptions, formative predispositions, and consciousness.
They do not transgress this nature.
If you ask why, Subhūti, in consciousness [and so forth], which are themselves absolutely non-existent, how could there be going or coming?
“Subhūti,
all phenomena are of the nature of the perfection of generosity.
They do not transgress this nature.
If you ask why, Subhūti, in the perfection of generosity, which is itself absolutely non-existent, how could there be going or coming?
Subhūti,
all phenomena are of the nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
They do not transgress this nature.
If you ask why, Subhūti, in the perfection of wisdom [and so forth], which are themselves absolutely non-existent, how could there be going or coming?
“Subhūti,
all phenomena are of the nature of the emptiness of internal phenomena.
They do not transgress this nature.
If you ask why, Subhūti, in the emptiness of internal phenomena, which is itself absolutely not apprehended, how could there be going or coming?
Subhūti,
all phenomena are of the nature of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
They do not transgress this nature.
If you ask why, Subhūti, in the emptiness of the essential nature of non-entities [and so forth], which are themselves absolutely not apprehended, how could there be going or coming?
“Subhūti,
all phenomena are of the nature of the applications of mindfulness.
They do not transgress this nature.
If you ask why, Subhūti, in the applications of mindfulness, which are themselves absolutely not apprehended, how could there be going or coming?
Subhūti,
all phenomena are of the nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path.
They do not transgress this nature.
If you ask why, Subhūti, in the path [and those other causal attributes], which are themselves absolutely not apprehended, how could there be going or coming?
“Subhūti,
all phenomena are of the nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to 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 distinct qualities of the buddhas, They do not transgress this nature.
If you ask why, Subhūti, in the distinct qualities of the buddhas [and those other fruitional attributes], which are themselves absolutely not apprehended, how could there be going or coming?
“Subhūti,
all phenomena are of the nature of the fruit of entering the stream to nirvāṇa.
They do not transgress this nature.
If you ask why, Subhūti, in the fruit of entering the stream to nirvāṇa, which is itself absolutely not apprehended, how could there be going or coming?
Subhūti,
all phenomena are of the nature of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment.
They do not transgress this nature.
If you ask why, Subhūti, in individual enlightenment [and those other fruits], which are themselves absolutely not apprehended, how could there be going or coming?
Subhūti,
**************************************
all phenomena are of the nature of
unsurpassed, complete enlightenment.
They do not transgress this nature.
**************************************
If you ask why, Subhūti,
in unsurpassed, complete enlightenment,
which is itself absolutely not apprehended,
how could there be going or coming?”
“Blessed Lord, who will have conviction in this perfection of wisdom, which is so profound?”
“Subhūti,” replied the Blessed One,
“those bodhisattva great beings who have ripened the roots of virtuous action, practicing in the presence of the lord buddhas of the past for the sake of unsurpassed, complete enlightenment, who have venerated many buddhas, and who have been accepted by a spiritual mentor will have conviction in this profound perfection of wisdom.”
This completes the thirty-sixth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”