Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 37 – The Non-Dual Cultivation of the Perfection of Wisdom
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 37 – The Non-Dual Cultivation of the Perfection of Wisdom
Last update: October 24, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
(Conclusion: Chapter 37 of The Perfection of Wisdom in Twenty-Five Thousand Lines concludes with a profound exposition of the perfection of wisdom (prajñāpāramitā) as the ultimate practice of non-attachment and non-appraisal, harmonizing with the Madhyamaka’s Union of the Two Truths [U2T]. Through Subhūti’s dialogue with the Blessed One, the chapter elucidates that bodhisattva great beings, by donning the spiritual armor of prajñāpāramitā, transcend fear and fixation on all phenomena — from the five aggregates to the qualities of buddhahood — recognizing their shared, empty nature as inseparable from all-aspect omniscience [U2T]. This practice of acting without acting [U2T-in-action] involves engaging conventionally with phenomena while apprehending nothing as inherently existent, aligning with the Middle Way and reality as it is (tathata). By investigating and appraising all dharmas through the lens of emptiness, signlessness, and non-conditioning, bodhisattvas break down dualistic cultivation, fostering a fearless, compassionate commitment to liberating all beings. The chapter ultimately affirms that the perfection of wisdom is the path to all-aspect omniscience, where all phenomena are realized as non-dual, empty, and interdependent, guiding bodhisattvas to perfect buddhahood in service of universal awakening.)
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“Blessed Lord,
what will be the nature of those bodhisattva great beings who
will have conviction in this profound perfection of wisdom?
What will be their indications, signs, and forms?”
“Subhūti,” replied the Blessed One,
“those bodhisattva great beings who will have conviction in this profound perfection of wisdom
will have a nature that is isolated, owing to their elimination of desire.
Those bodhisattva great beings
will have a nature that is isolated, owing to their elimination of hatred and delusion.
Subhūti, those bodhisattva great beings
will have a nature that is isolated from the indications of desire.
Subhūti, those bodhisattva great beings
will have a nature that is isolated from the indications of hatred and delusion.
“Subhūti, those bodhisattva great beings
will have a nature that is isolated from the signs of desire.
Subhūti, those bodhisattva great beings
will have a nature that is isolated from the signs of hatred and delusion.
Subhūti, those bodhisattva great beings
will have a nature that is isolated from the forms of desire.
Subhūti, those bodhisattva great beings
will have a nature that is isolated from the forms of hatred and delusion.”
(i.e. In the context of Mahayana Buddhism, "isolated" does not mean physically alone, but rather free from the attachment and desire that bind a bodhisattva to the ordinary, unenlightened world. It refers to a state of inner detachment and spiritual separation from worldly concerns, which arises from the cultivation of the Prajñāpāramitā (Perfection of Wisdom) and the elimination of desire. Because they are not preoccupied with fulfilling personal desires, they can focus their energy on the spiritual path for the benefit of all beings. This "isolation" is a form of spiritual liberation that frees the bodhisattva to engage with the world from a place of wisdom and compassion, rather than attachment.)
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“Blessed Lord,
what will be the disposition of
those bodhisattva great beings
who comprehend this profound perfection of wisdom?”
“Subhūti, those bodhisattva great beings who comprehend this profound perfection of wisdom
will have the disposition of all-aspect omniscience [U2T],”
replied the Blessed One.
(i.e. This sentence means that by comprehending the "perfection of wisdom" (Prajnaparamita), the realization that all phenomena are dependently arisen [T1] and empty of inherent existence [T2] [U2T], a Mahayana bodhisattva will gain the "disposition of all-aspect omniscience" [U2T]. This "all-aspect omniscience" is the Buddha's complete and perfect knowledge, and it is achieved by understanding reality directly [U2T], without conceptual attachment, and without ceasing to act with compassion for all beings [T1].)
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“Blessed Lord,
will those bodhisattva great beings
who have the disposition of all-aspect omniscience [U2T]
be supportive of beings?”
“Subhūti, it is so! It is so!” replied the Blessed One.
“Those bodhisattva great beings who have the disposition of all-aspect omniscience [U2T]
will be supportive of beings [Uopp].”
“Blessed Lord, those bodhisattva great beings
achieve that which is difficult,
donning this armor and
proclaiming that they should bring all beings to final nirvāṇa [T1 / Uopp],
although they do not apprehend beings
or anything designated as a being [T2] [U2T].”
(i.e. This means that emptiness doesn’t deny conventional truths, methods, goals. One truth supports / implies the other. That is the meaning of the inseparability, interdependence, Union of the Two Truths [U2T / U2T-in-action]. Even if everything is empty of inherent existence, bodhisattvas still take the vow of liberating all sentient beings.)
(i.e. In Mahayana Buddhism, "donning the armor" for a bodhisattva is a metaphor for steadfastly upholding their vow to attain enlightenment for all beings, demonstrating diligence, resolve, and commitment to practice. This "armor" protects them from discouragement and obstacles, allowing them to advance on the path to Buddhahood with unwavering determination and a mind full of compassion.)
(i.e. No, "donning the armor" and "bodhicitta" are not the same, but they are closely related concepts for a bodhisattva. Bodhicitta is the motivator, the awakened mind or compassionate aspiration to achieve enlightenment for the benefit of all beings, while "donning the armor" is a metaphor for the practice and commitment that comes from that bodhicitta, particularly the diligence and perseverance to follow the path. Bodhicitta is the motivation that inspires the "donning of the armor. The armor represents the sustained and courageous effort that is a direct result of having bodhicitta.)
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“Subhūti, it is so! It is so!” replied the Blessed One.
“Those bodhisattva great beings who have donned this armor,
proclaiming that they should bring all beings to final nirvāṇa [T1 / Uopp],
achieve that which is difficult.
“Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) physical forms.
If you ask why, Subhūti,
physical forms are absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor of bodhisattva great beings is said not to be associated with (not reifying/ embracing/ apprehending) physical forms.
(i.e. Bodhisattvas act without acting, act conventionally without acting in absolute terms, without attachment, reification, effort of absolute, without embracing / associating-with / apprehending anything in absolute terms, without accepting / affirming / doing anything in absolute terms, without rejecting / negating / not-doing anything in absolute terms, or changing / improving / purifying anything in absolute terms.)
Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) feelings, perceptions, formative predispositions, or consciousness.
If you ask why, Subhūti,
consciousness [and so forth] are absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor of bodhisattva great beings is said not to be associated with (not reifying/ embracing/ apprehending) consciousness [and so forth].
“Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) the sense fields, the sensory elements, or the links of dependent origination.
If you ask why, Subhūti,
the links of dependent origination [and so forth] are absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor of bodhisattva great beings is said not to be associated with (not reifying/ embracing/ apprehending) the links of dependent origination [and so forth].
“Subhūti, this armor
is not associated with (not reifying/ embracing/ apprehending) the self.
It is not associated with (not reifying/ embracing/ apprehending) beings.
It is not associated with (not reifying/ embracing/ apprehending) life forms.
It is not associated with (not reifying/ embracing/ apprehending) living creatures.
It is not associated with (not reifying/ embracing/ apprehending) life.
It is not associated with (not reifying/ embracing/ apprehending) individual personalities.
It is not associated with (not reifying/ embracing/ apprehending) human beings.
It is not associated with (not reifying/ embracing/ apprehending) people.
It is not associated with (not reifying/ embracing/ apprehending) actors.
It is not associated with (not reifying/ embracing/ apprehending) experiencers.
It is not associated with (not reifying/ embracing/ apprehending) knowers,
and it is not associated with (not reifying/ embracing/ apprehending) viewers.
If you ask why, Subhūti,
viewers [and those other postulated subjects] are absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor of bodhisattva great beings is said not to be associated with (not reifying/ embracing/ apprehending) viewers [and so forth].
(i.e. Bodhisattvas act without acting, act conventionally without acting in absolute terms, without attachment, reification, effort of absolute, without embracing / associating-with / apprehending anything in absolute terms, without accepting / affirming / doing anything in absolute terms, without rejecting / negating / not-doing anything in absolute terms, or changing / improving / purifying anything in absolute terms.)
“Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) the perfection of generosity.
If you ask why, Subhūti,
the perfection of generosity is absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor is said not to be associated with (not reifying/ embracing/ apprehending) the perfection of generosity.
Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) 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, Subhūti,
the perfection of wisdom [and so forth] are absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor is said not to be associated with (not reifying/ embracing/ apprehending) the perfection of wisdom [and so forth].
“Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) the emptiness of internal phenomena.
If you ask why, Subhūti,
the emptiness of internal phenomena is absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor is said not to be associated with (not reifying/ embracing/ apprehending) the emptiness of internal phenomena.
Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
If you ask why, Subhūti,
the emptiness of the essential nature of non-entities [and so forth] are absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor is said not to be associated with (not reifying/ embracing/ apprehending) the emptiness of the essential nature of non-entities [and so forth].
“Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) the applications of mindfulness.
If you ask why, Subhūti,
the applications of mindfulness are absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor of bodhisattva great beings is said not to be associated with (not reifying/ embracing/ apprehending) the applications of mindfulness.
Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path.
If you ask why, Subhūti,
the noble eightfold path [and so forth] are absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor is said not to be associated with (not reifying/ embracing/ apprehending) the noble eightfold path [and so forth].
“Subhūti, this armor of bodhisattva great beings is not associated with (not reifying/ embracing/ apprehending) [the fruitional attributes and goals], up to and including all-aspect omniscience [U2T].
If you ask why, Subhūti,
all-aspect omniscience [U2T] [and so forth] are absolutely non-inherently-existent, as indeed is the armor of the bodhisattvas non-inherently-existent.
(i.e. All phenomena are U2T; not inherently existent/'this', not completely non-existent/'non-this', not both, not neither, for whatever 'this' is.)
Accordingly, this armor of bodhisattva great beings is said not to be associated with (not reifying/ embracing/ apprehending) all-aspect omniscience [U2T] [and so forth].
(i.e. Bodhisattvas act without acting, act conventionally without acting in absolute terms, without attachment, reification, effort of absolute, without embracing / associating-with / apprehending anything in absolute terms, without accepting / affirming / doing anything in absolute terms, without rejecting / negating / not-doing anything in absolute terms, or changing / improving / purifying anything in absolute terms.)
“Subhūti, the armor of those bodhisattva great beings
who practice this profound perfection of wisdom
and who don the armor,
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proclaiming that they themselves should bring
all beings to final nirvāṇa [T1 / Uopp],
is not associated with (not reifying/ embracing/ apprehending) anything [T2] [U2T].”
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“Blessed Lord, bodhisattva great beings who wear the armor,
proclaiming that they should bring all beings to final nirvāṇa [T1],
should not be in fear of the two abodes,
which are the [dualistic] level of the śrāvakas
and the level of the pratyekabuddhas.
Blessed Lord, those bodhisattva great beings who wear the armor,
proclaiming that they should bring all beings to final nirvāṇa [T1],
have no chance of lapsing into the [dualistic] level of
the śrāvakas or the level of the pratyekabuddhas.
That could not happen!
If one were to ask why, bodhisattva great beings
do not don this armor for the sake of beings limited by boundaries.”
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The Blessed One asked,
“Considering what objective do you say, Subhūti, that bodhisattva great beings who wear such armor and practice this profound perfection of wisdom should not be in fear of the two abodes, which are the level of the śrāvakas and the level of the pratyekabuddhas?”
“Blessed Lord,
it is because bodhisattva great beings
have not donned this armor for the sake of a small or limited number of beings.
They have not donned this armor for the sake of small or limited knowledge.
If one were to ask why, Blessed Lord,
bodhisattva great beings
have donned this armor in order that they might
bring all beings to final nirvāṇa [Uopp].
Blessed Lord, bodhisattva great beings
have donned this armor for the sake of the wisdom of
all-aspect omniscience [U2T].”
“Subhūti, it is so! It is so!” replied the Blessed One.
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“Bodhisattva great beings
have not donned this armor for the sake of a small or limited number of beings.
They have not donned this armor for the sake of small or limited knowledge.
Subhūti, bodhisattva great beings
have donned this armor in order that they might
bring all beings to final nirvāṇa [Uopp],
and for the sake of the wisdom of
all-aspect omniscience [U2T].”
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(i.e. The passage highlights that bodhisattvas don their spiritual "armor" not for limited or self-serving goals, such as attaining the lesser enlightenments of śrāvakas or pratyekabuddhas, but with the vast intention of liberating all beings and achieving all-aspect omniscience. This underscores the bodhisattva’s commitment to universal salvation and supreme wisdom, transcending personal or restricted aims. The repetition of this teaching by the Blessed One reinforces its significance, affirming the bodhisattva’s fearless pursuit of ultimate enlightenment for the benefit of all, rooted in the profound practice of prajñāpāramitā (perfection of wisdom).
By donning this armor through the practice of the perfection of wisdom, bodhisattvas align their intention with the selfless goal of bringing all beings to final nirvāṇa and attaining all-aspect omniscience, rather than pursuing limited, self-centered aims like those of śrāvakas or pratyekabuddhas. This vast aspiration inherently counters the ego’s tendencies toward self-interest, attachment, and delusion, as it shifts focus from personal gain to universal liberation. The practice of prajñāpāramitā, which emphasizes the emptiness of self and phenomena, further dismantles the illusion of a fixed, independent ego, fostering a mind of compassion and wisdom that transcends self-clinging, thus protecting bodhisattvas from ego-driven obstacles on their path.)
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“Blessed Lord,
this perfection of wisdom is absolutely profound.
It should not be cultivated by anyone (subject).
There is nothing that should be cultivated (object),
and there is nothing in which it should be cultivated (relation).
If one were to ask why, Blessed Lord,
in this profound perfection of wisdom
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one can apprehend nothing absolutely existent that cultivates (subject),
nothing that is to be cultivated (object),
and nothing by which cultivation is made (action) [U3S / U2T-3S].
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Blessed Lord, the cultivation of the perfection of wisdom is
the cultivation of space [U2T-in-action].
Blessed Lord, so it is that the cultivation of the perfection of wisdom is
the cultivation of all phenomena [T1 ].
Blessed Lord, so it is that the cultivation of the perfection of wisdom is
the cultivation of the non-inherently-existent [T2].
Blessed Lord, so it is that the cultivation of the perfection of wisdom is
the cultivation of non-appropriation.
Blessed Lord, so it is that the cultivation of the perfection of wisdom is
the breaking down of cultivation.”
(i.e. This passage elucidates the profound nature of the perfection of wisdom (prajñāpāramitā) through the lens of the Madhyamaka’s Union of the Two Truths [U2T], which integrates dependently co-arisen phenomena and their emptiness of inherent existence. Subhūti articulates that prajñāpāramitā transcends the conventional triad of subject, object, and action, as no inherently existent cultivator, cultivated object, or act of cultivation can be apprehended [U3S / U2T-3S]. This reflects the Middle Way, where practice aligns with reality as it is (tathata) by acting without acting — engaging conventionally without grasping at absolute entities [U2T-in-action]. Described as the cultivation of "space," prajñāpāramitā mirrors the non-dual nature of phenomena, neither accepting nor rejecting them, and embraces all phenomena as dependently arisen yet empty [U2T]. The practice of non-appropriation and the "breaking down of cultivation" signify a transcendence of contrived effort, aligning the bodhisattva’s actions with the Middle Way’s non-oppositional stance. This enables bodhisattvas to progress toward all-aspect omniscience while harmonizing with the ultimate truth of suchness, facilitating the liberation of all beings without attachment to dualistic concepts.)
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“In that case, Subhūti,” asked the Blessed One,
“with respect to which phenomena is
the cultivation of the perfection of wisdom
a breaking down of cultivation?”
“Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of physical forms.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of feelings, perceptions, formative predispositions, and consciousness.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the sense fields, the sensory elements, and the links of dependent origination.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the self.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of sentient beings, life forms, living beings, life, living creatures, individual personalities, human beings, people, actors, experiencers, knowers, and viewers.
“Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the perfection of generosity.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the emptiness of internal phenomena.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
“Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the applications of mindfulness.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation 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, and the dhāraṇī gateways.
“Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of 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.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the fruit of entering the stream to nirvāṇa.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment.
Blessed Lord, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of all-aspect omniscience [U2T].”
“Subhūti, it is so! It is so!” replied the Blessed One.
“Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of physical forms.
Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of feelings, perceptions, formative predispositions, and consciousness.
Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the sense fields, the sensory elements, and the links of dependent origination.
Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the self.
Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of sentient beings, life forms, living beings, life, living creatures, individual personalities, human beings, people, actors, experiencers, knowers, and viewers.
“Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of all the perfections.
Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of all the aspects of emptiness.
“Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the thirty-seven factors conducive to enlightenment.
Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation 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, and the dhāraṇī gateways.
“Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas.
Subhūti, this cultivation of the perfection of wisdom is
the breaking down of the cultivation of [all the goals], up to and including all-aspect omniscience [U2T].”
(i.e. This passage elaborates on the profound nature of the perfection of wisdom (prajñāpāramitā) as the "breaking down of cultivation" across all phenomena, viewed through the Madhyamaka’s Union of the Two Truths [U2T] — the interplay of dependently co-arisen phenomena and their emptiness of inherent existence. Subhūti explains that prajñāpāramitā transcends cultivation of all constructs, from the five aggregates (form, feeling, perception, predispositions, consciousness) to the sense fields, dependent origination, and notions of self or sentient beings, as well as spiritual qualities like the six perfections, aspects of emptiness, and the thirty-seven factors conducive to enlightenment, up to the tathāgatas’ powers and all-aspect omniscience [U2T]. This "breaking down" reflects acting without acting [U2T-in-action], engaging conventionally with phenomena while recognizing their lack of inherent existence, neither accepting nor rejecting them. By deconstructing attachment to these phenomena as inherently real, prajñāpāramitā aligns the bodhisattva with the Middle Way, harmonizing with reality as it is (tathata). This non-grasping practice liberates bodhisattvas from dualistic fixation, enabling progress toward all-aspect omniscience while benefiting all beings in accord with the ultimate truth of emptiness. The Blessed One’s affirmation reinforces this as the essence of prajñāpāramitā’s transformative power.)
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Then the Blessed One further addressed the venerable Subhūti as follows:
“In this regard, Subhūti, bodhisattva great beings who are irreversible should investigate this profound perfection of wisdom to determine, Subhūti, if bodhisattva great beings are without attachment to this profound perfection of wisdom.
Subhūti, bodhisattva great beings should investigate the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity to determine if bodhisattva great beings are without attachment to the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity.
“Subhūti, bodhisattva great beings should investigate the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, to determine if bodhisattva great beings are without attachment to the emptiness of the essential nature of non-entities [and so forth].
“Bodhisattva great beings should investigate the thirty-seven factors conducive to enlightenment to determine whether they are not fixated on the thirty-seven factors conducive to enlightenment.
Bodhisattva great beings should investigate 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, and the dhāraṇī gateways to determine if they are without attachment to the dhāraṇī gateways [and so forth].
“Bodhisattva great beings should investigate 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 to determine if they are without attachment to the distinct qualities of the buddhas [and so forth].
Bodhisattva great beings should investigate [the goals], up to and including all-aspect omniscience [U2T], to determine if they are without attachment to all-aspect omniscience [U2T] [and so forth].
“When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not viewing the words spoken by others and the intimations revealed by others to be of import.
When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not going forward with faith in others.
When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not being captivated by the mind-sets of desire, and if they are not being captivated by the mind-sets of hatred and delusion.
When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not diverging from the perfection of generosity, if they are not diverging from the perfection of ethical discipline, if they are not diverging from the perfection of tolerance, if they are not diverging from the perfection of perseverance, if they are not diverging from the perfection of meditative concentration, and if they are not diverging from the perfection of wisdom.
(i.e. This passage instructs that irreversible bodhisattva great beings should investigate their practice of the profound perfection of wisdom (prajñāpāramitā) through the lens of the Madhyamaka’s Union of the Two Truths [U2T], ensuring they act without attachment to any phenomena, aligning with the Middle Way and reality as it is (tathata). The investigation spans the six perfections (generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom), aspects of emptiness (from internal to the essential nature of non-entities), the thirty-seven factors conducive to enlightenment, noble truths, meditative states, gateways to liberation (emptiness, signlessness, wishlessness), and the qualities of tathāgatas up to all-aspect omniscience [U2T]. This practice of non-attachment reflects acting without acting [U2T-in-action], engaging conventionally with these phenomena while recognizing their emptiness of inherent existence, neither accepting nor rejecting them. Bodhisattvas are further urged to examine whether they avoid fixation on others’ words or intimations, reliance on external faith, or being swayed by desire, hatred, or delusion, ensuring their practice remains untainted by dualistic clinging. By investigating their non-divergence from the six perfections, bodhisattvas align their actions with the non-oppositional, non-grasping nature of prajñāpāramitā, harmonizing with the ultimate truth of suchness and advancing toward all-aspect omniscience while benefiting all beings.)
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“If, when those bodhisattva great beings who are irreversible practice this profound perfection of wisdom,
they are not afraid or terrified,
they do not grow fearful,
they are not cowed or intimidated,
their minds are not dissuaded,
and they delight in hearing this profound perfection of wisdom —
and having studied it, they take up, uphold, recite, master, and focus their attention correctly on it, and earnestly apply it in an authentic manner —
then, Subhūti, you should know that those bodhisattva great beings in their former lives, too, will have asked questions about and investigated this profound perfection of wisdom, taking up, upholding, mastering, and focusing their attention correctly on it.
“If you ask why,
it is because those bodhisattva great beings will not be afraid or terrified,
they will not grow fearful,
and they will not be discouraged or intimidated when this profound perfection of wisdom is explained.
Their minds will not be turned away
and, having heard it, they will purposefully take up, uphold, recite, master, and focus their attention correctly on it.”
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“Blessed Lord,
if bodhisattva great beings will not be afraid or terrified, and not be cowed or intimidated when this profound perfection of wisdom is revealed, then, Blessed Lord, how should those bodhisattva great beings appraise this perfection of wisdom?”
“Subhūti,” replied the Blessed One,
“those bodhisattva great beings
should appraise this profound perfection of wisdom
with their minds intent on all-aspect omniscience [U2T].”
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“Blessed Lord,
how do bodhisattva great beings
appraise this profound perfection of wisdom
with their minds intent on all-aspect omniscience [U2T]?”
“Subhūti,” replied the Blessed One,
“bodhisattva great beings appraise this profound perfection of wisdom
with minds intent on emptiness.
Subhūti, they appraise this profound perfection of wisdom
with their minds intent on signlessness and wishlessness,
with their minds intent on space,
with their minds intent on non-arising and non-ceasing,
with their minds intent on non-affliction and non-purification,
with their minds intent on the real nature [U2T],
with their minds intent on the realm of phenomena,
with their minds intent on the very limit of reality,
with their minds intent on the inconceivable realm, and
with their minds intent on non-conditioning.
Bodhisattva great beings appraise this profound perfection of wisdom
with their minds intent on dreams and reflections,
and with their minds intent on echoes, mirages,
magical displays, and phantom emanations.”
(i.e. This passage explains that irreversible bodhisattva great beings who practice the profound perfection of wisdom (prajñāpāramitā) demonstrate fearlessness, resilience, and delight in engaging with it, reflecting their prior familiarity with this teaching across lifetimes. Through the lens of the Madhyamaka’s Union of the Two Truths [U2T], their lack of fear or intimidation and their commitment to studying, upholding, reciting, mastering, and correctly focusing on prajñāpāramitā signify a practice of acting without acting [U2T-in-action] — engaging conventionally without grasping at phenomena as inherently existent. This non-attachment aligns with the Middle Way, harmonizing with reality as it is (tathata). When Subhūti inquires how bodhisattvas should appraise prajñāpāramitā, the Blessed One instructs that they should do so with minds intent on all-aspect omniscience [U2T], characterized by contemplation of emptiness, signlessness, wishlessness, space, non-arising, non-ceasing, non-affliction, non-purification, the real nature, the realm of phenomena, the limit of reality, the inconceivable, and non-conditioning. These qualities, likened to insubstantial phenomena such as dreams, reflections, echoes, mirages, magical displays, and phantom emanations, emphasize the empty, non-dual nature of reality. By appraising prajñāpāramitā in this way, bodhisattvas practice without opposing or clinging to phenomena, advancing toward omniscience while benefiting all beings in accord with the ultimate truth of suchness.)
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“Blessed Lord,
if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on emptiness and if they appraise this profound perfection of wisdom with their minds intent on signlessness, wishlessness, space, non-arising, non-ceasing, non-affliction, non-purification, the real nature, the realm of phenomena, the very limit of reality, sameness, the inconceivable realm, non-conditioning, dreams, reflections, echoes, mirages, magical displays, and phantom emanations,
then, Blessed Lord, do those bodhisattva great beings appraise physical forms?
Do they appraise feelings, perceptions, formative predispositions, and consciousness?
Do they appraise the sense fields, the sensory elements, and the links of dependent origination?
Do they appraise any of the perfections, any of the aspects of emptiness, and the thirty-seven factors conducive to enlightenment?
Do they appraise 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, and the dhāraṇī gateways?
Do they appraise the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas?
Do they appraise [the goals], up to and including all-aspect omniscience [U2T]?”
“Subhūti,” replied the Blessed One,
“bodhisattva great beings do not appraise physical forms.
They do not appraise feelings, perceptions, formative predispositions, or consciousness.
They do not appraise the sense fields, the sensory elements, or the links of dependent origination.
They do not appraise any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment.
They do not appraise 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, or the dhāraṇī gateways.
They do not appraise the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas.
They do not appraise [the goals], up to and including all-aspect omniscience [U2T].
If you ask why, Subhūti,
it is because this all-aspect omniscience [U2T] [and so forth] has not been created, destroyed, or brought into being by anyone.
It has not come from anywhere and it will not go anywhere.
It does not dwell in any direction, nor does it dwell in any place—it does not dwell anywhere at all.
In it no number is apprehended.
Going and coming are not apprehended.
There is no one indeed who can attain consummate buddhahood with respect to that in which number is not apprehended, and going and coming are not apprehended.
“[Manifestly perfect buddhahood] is not attained by means of physical forms.
Nor is it attained by means of feelings, perceptions, formative predispositions, or consciousness;
nor by means of the sense fields, the sensory elements, or the links of dependent origination;
nor by means of the perfection of generosity;
nor by means of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom;
nor by means of the emptiness of internal phenomena;
nor by means of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities;
nor by means of the applications of mindfulness;
nor by means of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path;
nor by means of [the fruitional attributes and goals], up to and including all-aspect omniscience [U2T].
“If you ask why, it is because
the nature of physical forms is indeed all-aspect omniscience [U2T].
The nature of feelings, perceptions, formative predispositions, and consciousness is indeed all-aspect omniscience [U2T].
The nature [of all causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is indeed all-aspect omniscience [U2T].
If you ask why, Subhūti, it is because
the real nature of physical forms and the real nature of all-aspect omniscience [U2T] are one and the same real nature.
The real nature of feelings, perceptions, formative predispositions, and consciousness, and the real nature of all-aspect omniscience [U2T], are one and the same real nature.
The real nature of the sense fields, the sensory elements, and the links of dependent origination, and the real nature of all-aspect omniscience [U2T], are one and the same real nature.
The real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment; the real nature 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, and the dhāraṇī gateways;
and the real nature of all-aspect omniscience [U2T], are one and the same real nature.
The real nature of 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 the real nature of all-aspect omniscience [U2T], are one and the same real nature.”
(i.e. In this final passage from Chapter 37 of The Perfection of Wisdom in Twenty-Five Thousand Lines, Subhūti questions whether bodhisattva great beings, who appraise the perfection of wisdom (prajñāpāramitā) with minds intent on emptiness, signlessness, wishlessness, and other non-dual qualities, also appraise phenomena such as the five aggregates, sense fields, perfections, aspects of emptiness, factors conducive to enlightenment, noble truths, meditative states, and the qualities of tathāgatas up to all-aspect omniscience [U2T]. The Blessed One responds that bodhisattvas do not appraise any of these phenomena as inherently existent, aligning with the Madhyamaka’s Union of the Two Truths [U2T], which recognizes phenomena as dependently co-arisen yet empty of inherent existence. This non-appraisal reflects acting without acting [U2T-in-action], engaging conventionally without grasping, opposing, or accepting phenomena, in harmony with the Middle Way and reality as it is (tathata). The Blessed One explains that all-aspect omniscience and all phenomena share the same real nature — empty of creation, destruction, coming, going, or dwelling, with no apprehensible number or movement. Perfect buddhahood is not attained through these phenomena because their nature is already inseparable from all-aspect omniscience [U2T]. By realizing this singular, non-dual reality, bodhisattvas practice prajñāpāramitā without attachment, advancing toward omniscience while benefiting all beings in accord with the ultimate truth of suchness, completing the chapter’s exposition of the profound wisdom that transcends all dualities.)
(Question: Since all dharmas and teachings have the same nature: Union of the Two Truths [U2T], shouldn't they all be appraised the same way? Or maybe that is what the Buddha is saying?
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Your question touches on a profound point in the Madhyamaka framework and the teachings of Chapter 37 of The Perfection of Wisdom in Twenty-Five Thousand Lines. The Buddha’s response in this passage indeed suggests that all dharmas (phenomena) and teachings share the same real nature, which is characterized by the Union of the Two Truths [U2T] — the interplay of dependently co-arisen phenomena (conventional truth) and their emptiness of inherent existence (ultimate truth). Let’s clarify this in light of the text and your query.
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The Buddha states that the real nature of all phenomena — whether physical forms, the five aggregates, the six perfections, aspects of emptiness, the thirty-seven factors conducive to enlightenment, or even all-aspect omniscience [U2T] — is “one and the same real nature” as all-aspect omniscience itself. This implies that all dharmas, regardless of their conventional appearance or function, are ultimately empty of inherent existence and thus share the same non-dual reality, often referred to as suchness (tathata). The key point is that bodhisattva great beings, when practicing the perfection of wisdom (prajñāpāramitā), are instructed not to appraise these phenomena as inherently existent, meaning they do not grasp at them as having independent, fixed, or substantial reality.
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Your question about whether all dharmas and teachings should be appraised the same way is precisely what the Buddha is addressing. The text suggests that bodhisattvas appraise prajñāpāramitā with a mind intent on qualities like emptiness, signlessness, wishlessness, non-arising, non-ceasing, and so forth, which reflect the ultimate truth of emptiness [T2]. When Subhūti asks if bodhisattvas appraise phenomena like forms, perfections, or omniscience in the same way, the Buddha responds that they do not appraise them at all in an ultimate sense—because no phenomena are created, destroyed, come, go, or dwell anywhere, and their nature is inseparable from the non-dual reality of all-aspect omniscience [U2T]. This non-appraisal is the same across all dharmas, as they all lack inherent existence and share the same empty nature.
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In terms of the Madhyamaka’s [U2T-in-action], this means bodhisattvas engage with all dharmas and teachings conventionally — acknowledging their relative functionality (e.g., practicing generosity or meditative concentration) — without apprehending, accepting, or rejecting them as ultimately real. This unified approach aligns with the Middle Way, avoiding extremes of eternalism (grasping phenomena as real) or nihilism (denying their conventional utility).
Thus, the Buddha is indeed saying that all dharmas and teachings, sharing the same empty nature [U2T], are appraised in the same non-grasping way: recognized as dependently co-arisen yet ultimately empty, enabling bodhisattvas to act without acting, in harmony with reality as it is.
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To summarize, the Buddha’s teaching confirms that all dharmas and teachings, having the same non-dual nature [U2T], are appraised uniformly through the lens of prajñāpāramitā — not as inherently existent entities but as empty, interdependent phenomena. This consistent non-appraisal fosters a practice that transcends dualities, aligning with the Middle Way and advancing bodhisattvas toward all-aspect omniscience while benefiting all beings.)
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This completes the thirty-seventh chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”